Numbers Cycle Three BeHa'alothekha 8:1-12:16

BeHa'alothekha


In BeHa’alothekha we become well acquainted with the number two. On the macro level, there are two explosive movements of energy. Up. And Down. We are buried under quail appearing out of the blue. We are watching lamps on the menorah rising up. More images inferring a rising or falling are consolidated, non-linear and even distorted. New details (compared to Exodus) are exposed…others left out. There’s more in less space. Therefore, the catastrophe of our brokenness and the action of redemption are both concurrent and fast forward. We sink deep and rise up quickly at the two blasts of the two trumpets, at the second celebration of Pesah in the second year of the Exodus from Egypt, at the two mentions of the “beaten” menorah, at the two foods falling from blue heaven, blue sea, blue sky.

On the macro level, no doubt the redemption and the brokenness are acting in tandem, co-dependant, parallel. In order to rise up…the parsha seems to be saying…you also must fall. But I think there’s more. Let’s put it this way. What’s important here is that (given the grammatical syntax) the actions are in process, not complete yet. If they were we would end up with a complete pulling away from the center. It would feel like the kabbalistic process of creation and tsim tsum. Therefore, with creation in mind, in this parsha there is a point at the center where the forces collide. With all respect therefore to the great teachers of kabbalah, I’d like to offer a small tangent to their various constructs.

Think of a river. Two currents moving in opposite directions usually create some kind of eddy where they meet. Within the center is suction. At the center of the center is calm. In my opinion the same is true with our brokenness and redemption. As these forces collide, a small whirlpool is created, and there we have shalom, the voice of God. This is the place of heart, where we are pulled to march forward. This is the place in lines 10:35-36 (protected by two giant nuns) that is said to be a book in itself. It’s where Torah can enter into us and we are pulled into Torah.

Quickly now, where in this parsha are we rising? Well, in 8:1 Aaron is told to raise up the seven lamps to illuminate the menorah. It is mentioned twice. This is followed by offerings by the Levites and then by the Pesach offering. Even if a person has had contact with the dead, the Pesach offering is made possible. There is a cloud that covers the tent and when it rises up, the Israelites are to march forward. If the cloud does not rise for a while the Israelites are to maintain their trust in God.

Where in the parsha are we falling? In 11:2 the fire sinks or dies down. This is right after the people are complaining. It is mentioned twice. Even God yarad or lowers His essence in 11:17 and 11:25. The quail come from the blue (and fly by the way two feet above ground). The manna comes down. Aaron and Miriam come down when Miriam engages in lashon harah. When Miriam’s skin turns leprous it is white like snow, something else that also comes down.

Not to make things more complicated but rising and falling can each carry within their singular meanings two metaphors. For example rising (in the case of the mitzvah not to eat leavened bread) can refer to the rising of the ego and therefore to brokenness. That which falls (as with the case of manna) can be seen as a gift. In Psalms 85:12 we read that truth springs from the earth and righteousness comes down from heaven.

And at the center of all of this rising and falling, redemption and brokenness, there is the whirlpool of energy which pulls us in so we can march forth. Arise, oh God…Moses says when the Ark goes forth. And when it comes to rest Moses says Return Oh God.

But wait. Arise and return? Could return infer the dichotomy we’ve been looking at all along? Well, it is coupled with arise so we must accept that return includes some kind of fall to brokenness. But I think it has a second meaning. It infers the messianic consciousness at the center brought about by completion when the two energies (of rising and falling) are finally whole. It infers God Who no doubt is the action of the central heart that pulls us in while we are still in process of this same rising and falling.

In Talmud Rabbi Johanan says Three keys the Holy One blessed be He has retained in His own hands and not instructed to the hand of any messenger- the key of Rain (including sustenance), the key of Childbirth and the key of revival of the Dead.

So (like the dead) may we be rising….May (like the rain) we become sustenance filled with righteousness as we fall. May we know to see the place of peace and God’s voice…the place of birth…at the center. May we take responsibility for praising God and hearing His voice. May we open ourselves to be pulled into the exquisite whirlpool at the center. May we march forward with joy. May we arise to live in continual return.