B’haalotkha: Redemption from Below
A second chance is offered for one very important mitzvah because being part of the nation of Israel requires one to deeply self-identify as having been personally liberated from slavery in Egypt.
In addition to serving as president of Brit Olam, Rav Oury Cherki is also a senior lecturer at Machon Meir, a regular guest on several Israeli talk shows, & frequently teaches throughout Israel in both Hebrew and French. Rav Cherki also founded the Higher Academy for the Wisdom of Emuna, has published over 30 books, & serves as the spiritual leader of the Beit Yehuda congregation in Jerusalem’s Kiryat Moshe neighborhood.
A second chance is offered for one very important mitzvah because being part of the nation of Israel requires one to deeply self-identify as having been personally liberated from slavery in Egypt.
The Torah’s different ways of addressing the personal crises people face might carry a dangerous side effect of too heavily focussing on the individual.
When confronting the challenges of Bamidbar, the Torah strikes a balance between the value of the individual & the importance of the collective.
Within the framework of nature, six represents creation & the seven represents a goal to be achieved within creation. Eight is beyond nature.
Because we’re not currently threatened by the over attachment to our land Shmita is meant to offset, legal innovations to bypass some of its laws help us to better live according to the Torah’s higher ideals.
The power of the kohanim originates from two sources. Their separateness from Israel (above) & their connection to the nation (below).
Contrary to popular belief, a blessing before eating doesn’t make the food holy but actually removes its kedusha (making it permissible to eat). The ‘after brakha’ then adds a level of holiness beyond nature.
The High Priest loses his identity as a result of the supreme pleasure inherent in being submerged in the Divine Presence. Therefore a rope is tied to him to remind him of his mission in the material world.
The purified metzora waiting for seven days outside his tent parallels Moshe’s delay in returning to the people of Israel, after years of separation while in the house of Pharaoh & then later in Midian.
The Torah presents us with different forms of tzaraat, expressing various levels of moral decline.
Human history exists within the ‘seventh day’ of Creation while the Temple belongs to the ‘eighth day’ & therefore transcends the laws of our world.
While the ‘Torah of Moshe’ teaches the korbanot in a way that’s relevant to righteous idealists, the ‘Torah of Aharon’ teaches these laws as they relate to the average person in need of cleansing from sin.