Behaalotekha | The Journey to Canaan

Introduction

Sefer BeMidbar optimistically began with a census of the People of Israel, as they prepared to undertake the march from Sinai to the Promised Land. The organization of their camp, predicated upon four tribal units grouped around the Mishkan or Tabernacle, was spelled out at some length. The Parasha of BeMidbar concluded with a census of the tribe of Levi and a detailed description of the responsibilities pertaining to the Levitical clan of Kehat. Parashat Naso continued the theme by delineating the responsibilities of the other two Levitical clans of Gershon and Merari. It then introduced the topics of the Sotah and Nazir, the respective rituals of which rigidly revolve around the Tabernacle. That Parasha finished with a lengthy formulary describing the offerings presented by the twelve tribal princes of Israel on the occasion of the Mishkan's dedication.

Parashat Beha'alotekha, this week's reading, begins with a brief description of the kindling of the Menora. It then goes on to recount the formal investiture of the Levites in their new capacity as ministers in the Tabernacle, in place of the Firstborn of Israel who had been rejected from service due to their prominent role in the sin of the Golden Calf. The common denominator that binds these many disparate items together, from the beginning of the Book up to this point, is the Tabernacle. This movable building, the travelling sanctuary for God's presence, is the basis of the camp's ordering principles and is the focal point of the people's cares. The lengthy accounts of the Levitical census and the associated depiction of their ceremonial roles are a direct function of the Tabernacle's rituals. The journeys that the Book of BeMidbar so eloquently describes, commence and conclude according to its rhythms, for when this building is dismantled the people begin their trek and they record their destinations by fabricating it anew.

By its very nature, the Mishkan is a temporary structure, its building proper protected by a tent-like covering and its boundaries marked by woven curtains. The story of its migrations through the wilderness also describes a transitional condition, for the great events of the other Books of the Torah are lived out in specific locations in space: Canaan, Egypt, Sinai, and the Plains of
Moav. Bearing these introductory remarks in mind, we shall investigate some of the other events of Parashat Beha'alotekha, in the hopes of arriving at a more profound appreciation of the pivotal role that the reading plays in the narratives of the entire Book of BeMidbar.

The Paschal Sacrifice and its Aftermath

Immediately following the account of the Levites election to the service of the Tabernacle (BeMidbar Chapter 8), the Torah introduces us to a celebration of the Paschal sacrifice, the people's only recorded observance of that rite during the entire wilderness experience. "God spoke to Moshe in the wilderness of Sinai in the first month of the second year of the Exodus from Egypt saying: Command the people of Israel to observe the Passover at its appointed time.The people performed the Pesach on the fourteenth day of the first month at evening in the wilderness of Sinai, according to all that God had commanded Moshe." (BeMidbar 9:1-5). Significantly, the account is glaringly out of chronological order, for although recorded here, this observance of the Passover precedes the opening events of the Book by at least a few weeks. The census of the people, with which the Book commences, is not undertaken until the first day of the second month! For some reason, the Torah has intentionally omitted mention of the Passover observance until this point.

When some of the people are unable to perform the Passover ceremonial due to ritual unfitness, the Torah mandates the unusual opportunity of a compensatory observance, to be performed exactly one month later. This so-called "Pesach Sheni" or Second Passover, relating exclusively to the Paschal sacrifice and to its associated meal, is the only example of a holiday ritual for which the Torah offers a second chance. It is clearly indicative of the overriding importance that the tradition places upon the observance of the Passover, marking as it does the birth of the nation of Israel and its emergence upon the stage of world history as an independent and important player. The Torah duly records the people's observance of this Second Passover on the fourteenth day of the second month (BeMidbar 9:9-14).

The Order of the Journeys and the Trumpets

What follows is a proleptic description of the journeys through the wilderness. First, the Divine cloud would lift off of the Mishkan and then the camp would begin to move. The passage describes how the duration of the encampment at a particular location would be a direct function of the cloud's continued presence. As long as the cloud remained stationed above the Tabernacle, the people would remain encamped; as soon as it began to journey, the people would follow its lead. Significantly, the text describes how the cloud might remain stationed for a period of a day or two, a month or even a year - an obvious foreshadowing that the short journey towards the Promised Land about to commence would be prolonged by interminable delays.

The narrative then goes on to describe the fashioning of the silver trumpets. These instruments, given over to the authority of Moshe, are to be used to signal the people to assemble or to break up camp, or to call the princes to attention. Again, the subject matter directly relates to the larger theme of journey that characterizes the entire section.

The Moment of Truth and Chovav

Finally, the anticipated moment arrives as the people begin their journey from Mount Sinai. "On the twentieth day of the second month of the second year, the cloud lifted from upon the Mishkan. The people of Israel began to travel from the wilderness of Sinai until the cloud came to rest in the wilderness of Paran. This was the first journey at God's command to Moshe" (BeMidbar 10:11-13). A short description of the tribal units follows, as the camp breaks up and begins to move according to the order set down in Parashat BeMidbar.

"Moshe said to Chovav, son of Reuel Moshe's father-in-law: 'We are journeying to the place that God said He would give us. Accompany us and we shall deal kindly with you, for God has promised good things to Israel. Chovav replied: 'I will not go. Rather I shall return to my land and to my birthplace.' Moshe said: 'Please do not abandon us, for since you know the area of our encampments in the wilderness, you can be our guide. If you accompany us, then the goodness that God has promised us, we shall bestow on you as well.' They journeyed from God's mount a distance of three days; the Ark of God's covenant traveled before them at a distance of three days to find them a place to rest. The Divine cloud remained over them as they began to travel from the camp." (BeMidbar 10:29-34).

Taken together, it is clear that this entire group of narratives, beginning with the Paschal sacrifice and culminating with Moshe's entreaty to Chovav, is concerned with one single theme: the preparations for journey to their land. The earlier sections of the Book - describing the censuses, the tasks of the Levites, the rites of the Sotah and Nazir, the substitution of the Firstborn by the Levites - all dealt with themes related to the Tabernacle and its central role in the lives of the people. These later passages, in contrast, describe the concrete preparations undertaken by the people at God's behest to begin the trek to the land of Canaan, the inheritance of their ancestors.
 

Reconsidering the Paschal Sacrifice

As surely as the Exodus from Egypt was presaged by the Paschal sacrifice, with all of its implications of securing freedom through attentiveness to God's command, so too the journey towards the is announced by a similar rite. The birth of the nation that is suggested by this unique observance is here revisited, for Israel is about to embark upon a new chapter of its destiny. The people now prepare to enter the land, settle it, and finally set into motion the fulfillment of God's summons to become 'a kingdom of priest and a holy nation' (Shemot 19:6). The full realization of such a comprehensive mandate is impossible in the absence of the national framework afforded by political independence in their own land. Avraham and Sarah and their descendents dwelt in Canaan and made it their own but their service of God was of a personal nature. The seeds of nationhood that they planted did not take root during their lifetime, and the ethical monotheism that they trumpeted often fell on deaf and insensitive ears.

The Divine challenge to be God's own nation, to fashion an ideal society governed by just laws and infused with spiritual purpose and transcendent meaning, was first communicated to Israel at the precarious beginnings of their liberation, as Moshe's initial mission to Pharaoh ended in abject failure and the people 's hopes for freedom were dashed: "Say to Bnei Yisrael that I am God. I will remove you from the oppression of Egypt and save you.I WILL TAKE YOU AS MY PEOPLE AND I SHALL BE YOUR GOD." (Shemot 6:6-7). It was repeated on the eve of the Revelation at Sinai as they expectantly gathered at the base of the mountain to receive God's commands. As they now begin their journey towards Canaan it is recalled, for the offering of the Passover, with its obvious overtones of national beginnings, brings it to mind. It is therefore not at all surprising that the Torah records this rite out of strict chronological sequence, to impress upon us that the journey towards the Land represents a more profound dimension of liberation and a more pronounced potential for national attainment. With the Tabernacle in their midst, securely positioned at the center of their camp and at the core of their thoughts, and buoyed by the promise of the Passover, the people are ready to embark upon the uncertain journey to nationhood. They are to return to the land of their forebears, to fashion a state predicated upon the lofty ideals of those individuals.

Reconsidering the Dialogue with Chovav

Interestingly, the culmination of this entire series of narratives is Moshe's dialogue with Chovav, identified with either his brother-in-law or else his father-in-law. Moshe's tone is charged with optimism and hope for he does not yet realize that in the end his own entry to the land will be barred. Chovav, whose name means 'Beloved One,' is enthusiastically invited by Moshe to join the people on their journey to the land, but he expresses misgivings. He desires instead to return to his own 'land and birthplace.' Moshe pleads with him to accompany them, but the text leaves it unclear whether in the end he is convinced to join the people of Israel on their fateful trek, an ambiguity expressed by the differences of opinion among the commentaries. What is abundantly clear, however, is that his reluctance is motivated by a strong identification with his own land and birthplace. The passage thus serves as fitting close to the entire section, for it conveys an emphatic message to the people of Israel: land is a precious asset and connection to one's birthplace ought to be one of life's strongest attachments.

The 'Other Half' of the Parasha

All of this positive momentum is unexpectedly derailed by the series of events that now unfolds. As the Ark begins its propitious journey, the people are suddenly seized with a spirit of complaint. Quickly, this degenerates into a desire for 'meat,' for 'fish' and for all of the other culinary pleasures of Egypt. The oppressive bondage that only a short time ago was with relief left behind, is now recalled with fondness. The miraculous manna is found by the people to be wanting, for now they desire a return to Egyptian delights. It is not at all difficult to trace a straight line from this incident, described in our Parasha at great length, to next week's episode of the Spies failed mission and the people's rejection of the land, the following week's feature of Korach's rebellion, and even the downfall of Moshe and Aharon in Parashat Chukat, to be retold three week's hence.

All of these opposing episodes describe the other side of the wilderness experience, the people's unwillingness or inability to take up the challenge of entering Canaan and realizing the Torah's mandate to be God's nation. As they traverse the wilderness of Sinai towards that bright but uncertain future, their own misgivings become palpable and eventually find expression in their profound reluctance to journey further. In the end, they will be condemned to perish in the wilderness. In many ways, however, that harsh sentence is not an exaggerated expression of Divine displeasure but rather an inevitable outcome of their own spiritual immaturity.

The Essential Verses and Conclusion

In essence, therefore, Parashat Beha'alotekha is the pivot between these two extremes - the siren call of a land budding with potential but charged with responsibility, and the seductive inner voice that rejects any higher purpose and is content to wallow in the moral mire that is Egypt. In fact, the great divide between the two is underscored in the Torah by an usual feature. The exact turning point is a well-known couplet of verses that has entered the liturgy as part of the Torah service: "When the Ark began to journey, Moshe proclaimed: 'Arise, God, and let your enemies be scattered, may those that hate You flee from before You.' When the Ark came to rest, Moshe said: 'Rest Your presence upon the myriads and thousands of Israel.'" (BeMidbar 10:35- 36). These two verses separate Moshe's conversation with Chovav from the people's first complaint, and are bracketed in the original Hebrew text by a very unusual backwards 'Nun' letter.

There is much discussion in the commentaries concerning the significance of just such a sign but its broader implications are what concern us here. The Torah deliberately desires to contrast the two sections of Parashat Beha'alotekha because they represent the two thematic halves of the entire Book. The spiritual struggle of embarking on a journey led only by God's pledge, the desolate wilderness, tangible and immaterial, that can only be traversed in His care, is this Book's hallmark. The journey of Ark, the implication of His guidance and ongoing support, is its eternal promise.

It is this profound truth that the Torah communicates by the judicious placement of these two short verses, for they encapsulate the essence of the matter. Often we journey we know not where, nor how we shall ever reach the destination. Sometimes we undertake the journey reluctantly, bowed by indecision and plagued by misgivings. As a people and as people we fall prey to doubt, to disbelief and to denial of God's concern and of His expectations. By following the Ark, however, by submitting to God's guidance and to His direction of our lives, we can yet reach the Promised Land.

Shabbat Shalom