CHAMISHOH MI YODEI'A - FIVE QUESTIONS ON THE WEEKLY SEDRAH - PARSHAS B'HAALOS'CHO 5767 - BS"D
1) Ch. 8, v. 2: "B'haalos'cho" - As you cause to ascend - The Rambam rules that there is no requirement to specifically have a Kohein light the menorah (see gemara Yoma 24). If so, why does our verse squarely place this upon Aharon?
2) Ch. 9, v. 21: "O YOMOM vo'leiloh" - What is the difference between YOM and YOMOM?
3) Ch. 10, v. 9: "V'chi sovo'u milchomoh b'artz'chem" - And when you will come to do war in your land - Yalkut Shimoni #725 derives from this verse that we should pray "malchios, zichronos," and "shofros" on Rosh Hashonoh. Where is Rosh Hashonoh alluded to in this verse?
4) Ch. 10, v. 35: "[" - "Va'y'hi binso'a ho'orone" - There is a pair of unique markings in a Torah Scroll before and after the chapter of "Va'y'hi binso'a," which looks like reversed letters Nun. Where else in Tanach do we find reversed letters Nun?
5) Ch. 11, v. 10: "Bocheh l'mish'p'chosov ish l'fesach oholo" - Crying over his relatives each man to the opening of his tent - Rashi explains that the people cried over the restrictions against marrying close relatives. What do the words "l'fesach oholo" add to this?
The Meshech Chochmoh answers that this verse refers to the dedication, the "chinuch," of the menorah, and this indeed requires a Kohein. This still doesn't explain why a Kohein GODOL is needed, as our verse clearly speaks of Aharon. Rabbi Yitchok Stern from Bilitz answers based on the words of the Sforno on Vayikra 24:3, that in the desert the services in the Mishkon were done to bring atonement, in contra-distinction to many of the services in the Beis Hamikdosh. He goes on to explain that this would require a Kohein Godol for the lighting of the menorah in the desert, which indeed Aharon did from the time of this command until his death.
1) Rashi on Yechezkeil 12:13, in the name of Rabbi Menachem, says that the word YOMOM is used when the intention is daily, on an ongoing basis. Rashi says that this explanation is EMES. There is an obvious problem with this explanation from our verse, whose intention is to say that the clouds of glory sometimes remained in place for but a day and a night, and not ongoing.
2) The Ibn Ezra on Shmos 13:22 says that the word YOMOM is used when the intention is during DAYLIGHT hours, while the word YOM can mean at night as well. YOMOM in our verse works out well according to the Ibn Ezra.
1) Perhaps it is alluded to in the final letters of the first four words of our verse, "v'chI sovo'U milchomoH b'artz'cheM," Yud-Vov-Hei-Mem, whose numerical value is 61, the same as "ha'yom," which the Holy Zohar writes refers to Rosh Hashonoh. (Nirreh li)
2) Alternatively, through a Chasidic style interpretation: When you will do war with your "artzius," earthy physicality, on the day you are judged for your actions, Rosh Hashonoh. (Nirreh li)
T'hilim chapter #107 has 7 such letters Nun.
Perhaps they not only cried over the marriage restrictions, but also over the fact that they could not be alone, "yichud," with their close relatives. They could not invite them unattended into their doorways. (Nirreh li)
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V'Simchoh - Meshech Chochmoh on the Weekly Parsha and Chasidic Insights