At the beginning of time there shone a light called the "Ohr Haganuz." With this light you could see from one end of the world to the other - meaning you could see the connection between cause and effect. God hid that light away after 36 hours but there are still times when you can still catch its glow.
the Priest who lit the candelabra was to keep the fire close to the wick, until the wick itself caught fire and rose by itself. This is a lesson not only regarding the lighting of the great candelabra in the Temple but is also a metaphor for many life situations.
Our parasha deals with the lot of those who lost the opportunity to offer the Korban Pesach on time. The Torah describes these people as having been impure due to “nefesh adam”. Hashem’s solution was that these people should offer the Korban Pesach a month later.
Between the recital of morning berachos and Boruch She’amar, which begins pesukei dezimra, is a section of the davening colloquially referred to as “korbanos,” since it includes many references to the various offerings brought in the Beis Hamikdash. The goal of this article is to provide an overview and some details about this part of the davening.
In this week's Torah reading of Baha'alotcha Hashem pushes the Jewish people towards the land of Israel. During the journey, the Jewish nation complained about the length and the pace of the trip. Why was the journey so arduous?
The parasha and the haftara share the theme of a gold menora. In the parasha, it is an actual menora, of the Mishkan/Beit Hamikdash (Bamidbar 8:2-4). In the haftara, it is a prophetic vision that represents the emerging leadership in the community that returned to Zion after the destruction of the first Temple, who were involved in the rebuilding of the Temple (Zecharia 4:2-3). Even though this haftara is also read on the Shabbat of Chanuka, we have proved elsewhere that there is no connection between that menora and the events of Chanuka.
The Torah states that Aharon and Miriam’s negative speech about Moshe had to with the isha kushit (simple translation being, the Kushite woman) that he took (Bamidbar 12:1-3). Several years ago, we discussed the opinions in Chazal that there was nothing derogatory about her being a Kushite, and actually to the contrary. However, there are some Rishonim who see in this matter a point of contention against Moshe and his wife, who left her father’s home to follow Moshe into the desert.