This week, our Parshat HaShevua, Parshat Beha’aloscha is being sponsored by Dr. David & Tamar Kallus of Ramat Beit Shemesh is dedicated in honor of the recent Chassuna of their son Mordechai to Sarah Goldreich. To the Kallus family, many thanks for your sponsorship and for your continued kindnesses.
You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring a Parshat HaShevua.
Please forward to your relatives and friends and encourage them to sponsor a Parshat HaShevua. And please be in contact with me with any questions, or for further details.
The opening posukim of our Parsha teach us:
“Hashem spoke to Moshe, telling him to speak to Aaron and say to him, ‘When you light the lamps, the seven lamps shall illuminate the menorah.'” (Sefer Bamidbar, Perek 8, posukim 1-2, translation as rendered by R’ Aryeh Kaplan, z”l in “The Living Torah” Chumash)
“And Aaron did so, toward the face of the Menorah he kindled the lamps, as Hashem had commanded Moshe.” (Sefer Bamidbar, Perek 8, posuk 3 translation as rendered in the Artscroll Chumash, page 775)
Many commentators including Rashi and the S’fas Emes, as cited by by R’ Zelig Pliskin in “Growth Through Torah”, note that this latter posuk expresses the epitomization of the enthusiasm and constancy of Aaron HaKohen’s Service in the Mishkan as a paradigm for B’nai Yisrael to emulate.
R’ Pliskin writes (Sefer “Growth Through Torah”, Parsha Beha’aloscha, page 318):
Rashi comments: “This is to tell the praise of Aaron that he did not change.”
The S’fas Emes explained that usually when a person starts something new, he feels very enthusiastic about what he is doing. He is excited about the good he is doing and feels very motivated. But after some time passes the enthusiasm and excitement get lost. This is the praise of Aaron. Every time he lit the lamp in the Tabernacle [Mishkan] he did so with the same enthusiasm as on the first day.
R’ Mordechai Katz, in his sefer “L’lmode U’lamed (page 136) expands on the citings from R’ Pliskin in citing an unnamed commentator who provides a “psychologically-based explanation” of Rashi’s comment:
It is human nature to begin an assignment with the greatest enthusiasm. Gradually, however, this initial ardor cools. After a while, the person performs this task more out of habit than out of devotion. But this was not the case with Aaron. He began his duties in the Mishkan with the most fervent of devotion and maintained that devotion throughout his years of service. His enthusiasm for serving Hashem never wavered. This then is what Rashi is informing us here.
Therefore, it seems clear that Aaron HaKohen’s lifetime constancy of service is l’chatchila (the way things ought to be), the paradigm for all of B’nai Yisrael to emulate for all time and beyond only tefillot. But for many, tefillot (prayers) and other forms of service often seem, through the generations, to have been reduced to automatic-pilot, with words of tefillah slurred and unintelligible and/or blown through at a speed which could make one’s head spin. And, in some locales, it often seems as if the one davening repetitions on Shabbos, i.e. Shacharit or Mussaf, for the tzibbor (for the kehillah) may be more concerned with his own melodiousness than with making an effort to pronounce each word fluently and distinctly.
We learn that Aaron HaKohen’s service of kindling of the menorah follows immediately after offerings brought by the Nesi’im of the Shevatim (Tribes) for the dedication of the Mizbeiyach (Altar). The sefer “Inspiration and Insight — Discourses on the Weekly Parashah”, by the Manchester Rosh Yeshivah, Rabbi Yehudah Zev Segal, Shlita, z”l (Translated by Rabbi Shimon Finkelman) discusses Aaron’s distress that he and Shevet Levi had not participated in the dedication, Hashem’s response and the importance of having the right desires (pages 215-216):
Said HaKadosh Baruch Hu to him (Aaron): “By your life, yours is greater than theirs, for you will kindle and prepare the lamps.” (Rashi, from Midrash Tanchuma)
Ramban wonders why Aaron should have felt dispirited, given that the number of offerings which he brought during the seven days of inauguration far exceeded those of the Neisi’im.
To resolve this, we may suggest the following:
In the book of Koheles, Shlomo HaMelech declares; “A lover of money will never be satisfied with money.” (Koheles 5:9) In the words of Midrash Rabbah 1:13, “He who has one hundred wants two hundred, and he who has two hundred wants four hundred.”
One can develop within himself a relentless desire to fulfill the word of Hashem, to strive to do mitzvah after mitzvah without ever wearying of this lofty service…. “A lover of money will never be satisfied with money; a lover of mitzvot will never be satisfied with mitzvot.” (Midrash Rabbah to Koheles 5:9)
Aaron HaKohen epitomized the latter half of the above Midrash. No matter how many mitzvot he performed, it was never enough. Though he had been anointed as Kohen Gadol, had already brought numerous offerings, and would be privileged to perform services that no other Jew could perform, he nevertheless experienced a dispirited feeling at not being included in the dedication of the Nesi’im.
So this author asks; Just as Torah learning is a Mitzvah, are not tefillot also considered Mitzvot every bit as much? Are we not strongly encouraged to say at least one hundred Brachot per day, of which our three Shemona Essrei’s make up over fifty percent?
To illustrate where this is going, years ago back in Philadelphia, it would be suggested that this author arrive at Shul on Shabbos morning up to a half-hour before the Shaliach Tzibbor pronounces morning Brachot in order to be able to keep pace with the Shaliach Tzibbor through P’sukei D’Zimrah. And in the rush to keep pace with the Shaliach Tzibbor, various Shul facilities are often left in a deplorable state after multiple use. Isn’t keeping Shul facilities in neat condition to be considered a Mitzvah?
In the end, many Kehillot continuously complete a full Shabbos tefillah in under two hours, not including the Rav’s drasha, and blow through Aleinu at “mach 1” speed.
And if it weren’t for Kaddish afterwards, gang-way for the stampede! So, from the beginning of Aleinu, the main focus of those saying Kaddish, bearing in mind the break-neck speed with which the Shaliach Tzibbor completes his Aleinu, is to rush in a frenzy to surround the Bima — their minds and focus seemingly very far from the mission at hand — Aleinu: “Our Duty” — both paragraphs of it.
Then, in their mad dash out of Shul, they either replace their siddurim and Chumashim on shelves in a haphazard manner, unbecoming these holy siddurim and s’forim, or they simply leave the.siddurim, Chumashim and s’forim where they sat.
So, what does Aaron Hakohen’s enthusiasm and constancy of service, and the respective services of the Kohanim and the Lev’im have to do with our tefillot today, such as with Aleinu?
R’ Mordechai Katz provides this jaw-dropping comment and citation (“L’lmode U’lamed, page 136):
It is sad but true that we have become so used to many of our activities that we perform them mechanically, without any feelings whatsoever. This is why our Tefillos sometimes [?] become exercises in reading Hebrew rather than emotional communications with Hashem.
“Prayer without devotion is like a body without a soul.” (Yeshuos Meshilo)
This mad dash described above sounds more like what R’ Pliskin subsequently writes on the above posuk (ibid – Sefer “Growth Through Torah”, Parsha Beha’aloscha, page 318):
…After doing the same thing over and over, people get bored… In order to accomplish anything, one needs to master the ability of sustaining enthusiasm…. as if it were the first time.
Rabbi Ari Enkin makes this compelling statement regarding Aleinu in his Halacha Sefer (”Daled Amos” page 24):
I have heard interpretations that the entire prayer service is simply one gigantic preparation for the recitation of Aleinu.
Rabbi Enkin then includes a reference footnote to the Mishne Berura 132:8A where the Rama tells us:
Say “Aleinu L’Shabeiyach” while standing after tefillah and be careful to daven it with kavanah.
From where and from whom did the impetus for Rabbi Enkin’s compelling statement come? R’Shimshon Pincus, who asks a startling question in his well-known and oft-referenced sefer on Tefillah; Nefesh Shimshon, as well as other sources, provide jaw-dropping citings, some of which are para-phrased here and give clues to back Rabbi Enkin’s compelling statement:
- 1/ R’ Pincus cites a responsa of the Gaonim from sometime between 500 to 1,000 CE where someone asks: How is it possible that Aleinu is said in Chutz L’Aretz? Such a high-level tefillah shouldn’t be permitted to be davened except in a place close to Hashem, Yehoshua only davened Aleinu upon entering Eretz Yisrael.
From this question, we see the specialness of Aleinu — that on no other tefillah is such a question asked. There must be something great, mighty and elevated in Aleinu which Gaonim felt can’t be appreciated in any other locale. This testifies to the deep and special meaning of Aleinu.
- 2/ R’Pincus cites the Gry’z Z’l as noting that the whole power of the Yetzer Hora and its troops on the human mind is through the imagination, convincing man that he (man) is in control.
If only man would say with vigor and strength that… [all that the Yetzer Hora has convinced man of man’s control of] are Hevel V’rik — vanity and emptiness and that there is nothing real in them, he (man) would then find it easier to recognize that… Hashem Keilokim — that there is nothing else. Afterwards, Satan would not have power to mess with man’s mind because man realizes that everything is dependent upon Him. R’Pincus brings as Aleinu’s purpose that it reinforces the feeling of the Jew, as he leaves tefillot, that he is totally dependent upon Hashem.
- 3/ Another Sefer, L’David Shiur by Asher Elbaz seems to answer R’Pincus’ citing from Gaonim responsa citing R’Hai Gaon which indicates that by those in Chutz L’Aretz aiming their tefillahs toward Israel and toward the Beit HaMikdash, the Jewish world’s tefillahs rise to Shemayim from the Mikdash.
- 4/ Sefer L’David Shiur cites the Rokeach who notes that Yehoshua Ben Nun repeated Aleinu on his knees in awe and in a loud voice in a tune which makes the heart rejoice. Therefore, a person should have kavanah to sing Aleinu with all of his might to his Creator. [Can this be done at break-neck speed?]
- 5/ Sefer L’David Shiur cites the Chida which says to say Aleinu word-by-word [seeming obvious to not slur or mumble-jumble them] because it is a very awesome praise full of very high secrets.
- 6/ L’David Shiur also cites the M’Chazik Bracha (Koof, Lamed, Bet) which indicates that there is no other praise to our Creator like Aleinu and that it is higher than all of the praises in the world.
Finally, Rabbi Asher Baruch Wegbreit of Yeshivat Birkat HaTorah, wrote in the forward to his sefer, “The Power of Aleinu” (page 23):
I am not aware of any other single prayer that… enables you to fulfill a total of 30 mitzvot d’Oraisa (Torah Commandments). These mitzvot include two of the Ten Commandments, and all of them are fundamental components of our faith and existence as Jewish people. And since reward for the fulfillment of just a single Torah mitzvah is limitless, think what you can accomplish every time you recite aleinu in a proper manner.
It is clear that the general public is not aware of this…, as most of the time they breeze through these holy words while rushing out of shul.
But, yet we have the unmitigated gall to blow through Aleinu and then flee out of Shul three times a day. People don’t seem to realize, or they seem to discount, that Aleinu is an integral part of Our Service — Our individual and collective Divine Service. It’s Our chance to emulate Aaron HaKohen and pray for the world to cleave to Hashem — the Creator of the world and all that is in it..
Shouldn’t B’nai Yisrael always treat Aleinu, and for that matter, all designated tefillot with the same degree of seriousness and relentlessness to which Aaron HaKohen treated his daily service, as well as his pursuit and performance of Mitzvot; to the same degree to which Kohanim and Levi’im throughout our generations treated their respective service, with or without the Beit HaMikdash?? Isn’t it time to turn off the automatic-pilot?
May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole — be totally restituted for all that was stolen from them and that the expelled families of Amona be restored to their rebuilt homes, at government expense; both due to alt-leftist-agendized, supreme court legalized Yassamnik gunpoint. May our dear brother Jonathan Pollard be liberated and truly free — only upon his return home to Israel, and that Sholom Rubashkin, as well as the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem, as should the remains of the two chayalim from the Gaza War of two and a half years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and prevent Chas V’Challila the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!
Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.