Chukat

"This is the statute of the Torah."  (Bamidbar 19:2)  

It's been asked, why wasn't it written "This is the statute of the Heifer", and the explanation is that in the Torah there are Mitzvot that can be understood intellectually, such as honoring one's father and mother, which is a matter of gratitude, and observance of Shabbat and Yom Tov, since one needs to have rest and it's beneficial for the body.  But regarding the Red Heifer, we don't know the reason for it, and if we fulfill it this demonstrates that we are fullfilling all the Torah for the sake of Hashem and not for the sake of our own selfish benefit.  Therefore it is written "This is the statute of the Torah".  (Bamidbar 19:2) (from the Ohr HaChaim)

"This is the statute of the Torah."  (Bamidbar 19:2)  

Rashi explains, since the Satan and nations of the world taunt Israel saying "What is this Mitzvah and what reason is there in it?", therefore it is written of it that it is a statute, it is a decree from before Me and you have no right to question it.   And this needs investigating, why specifically regarding this Mitzvah do the Satan and nations of the world taunt Israel?  And the explanation is what is written when Bilaam wanted to curse Israel, " And Bilaam saw that it was good in the eyes of Hashem to bless Israel, so he didn't go as in previous times  in the direction of divinations, but he set his face toward the wilderness." (Bamidbar 24:1)  And Rashi explains, Bilaam said that  [whether] Hashem wants to curse them or doesn't want to curse them, I will recall their sins and the curse will take effect upon the mention of their sins.  And the Translation into Aramaic by Onkeles says, that he set his face toward the direction of the [golden] calf that Israel served in the wilderness. Behold, that Balak and Bilaam when they wanted G-d-forbid to bring harm to Israel they knew that G-d-forbid that by means of recalling the sin of the calf the curse would take effect.  And here (at the verse "This is the statute of the Torah")  Rashi brings in the name of Rabbeinu Moshe HaDarshan a reason for the Red Heifer, that it is to atone for the sin of the calf: his mother should come and clean up the excrement of her son.  And that is why the Satan and nations of the world taunt Israel precisely about this Mitzvah, "What is the reason for it?" so that they should say to them the reason is the calf and by means of that they will mention the sins of Israel and G-d-forbid the curse will take effect.  And to this, the Holy One Blessed Be He answers, it is a statute from before Me and you have no right to question it.  There is no permission to question it and to mention the sin, and thus the mouth of the Satan will be blocked.


Rashi brings a reason for the Red Heifer in the name of R' Moshe HaDarshan.  And this presents a difficult, since the Sages said that we don't know the reason for the Red Heifer.  The Ohr HaChama provides an explanation, when the Sages said that we don't know the reason for the Red Heifer, that was only on the level of P'shat (the simple, straightforward understanding of the Torah).  But on the level of Midrashic interpretation, it's possible to say many reasons.

"Which doesn't have a defect, upon which a yoke has not come." (Bamidbar 19:2)  

Someone who holds that he doesn't have any defects, it's a sign that he doesn't have upon him the Yoke Of Heaven.  (from Mayana Shel Torah)

"And every open vessel that has no covering fastened to it is impure." (Bamidbar 19:15)  

The explanation is that any earthenware vessel if it is not closed well, becomes defiled, because the defilement enters into its interior air-space.  The Masters of Ethics say "Every open vessel", someone who has an open mouth  and speaks forbidden speech, "it is impure", it's a sign that he has defilement within him.

"And the children of Israel came...And Miriam died there."  (Bamidbar 20:1)  

The section about the Red Heifer was told to Israel in the second year after going out from Egypt on Rosh Chodesh Nissan on the day of erecting the Mishkan (i.e. the Tabernacle), and the death of Miriam was in the fortieth year.  So why was the the death of Miriam adjacent to the section about the Heifer, since many years had elapsed between the two events?  The answer is that  the verses are coming to hint to us that just as the Heifer atones for Israel, as was explained by R' Moshe HaDarshan that it atoned for the sin of the calf, so the death of Tzaddikim (righteous people) also atones.

Moshe was punished because he hit the rock.  

This was because there would have been a great sanctification of Hashem's name  if he had spoken to the rock; if a rock listens to what is spoken to him, all the moreso should a person listen to what is spoken to him.  It has been asked, if one hits a rock and it gives water isn't that also a miracle and sanctification of Hashem's name?  The explanation, is that the Holy One Blessed Be He desires that we should learn to come close to Hashem without having to be hit.

It is written by the Sages, that Aharon loved peace and pursued peace, and brought about peace between a man and his wife.  

When Aharon died, 80,000 young men whose names were "Aharon" walked after his funeral bier.  They had been born in the merit of Aharon who had brought about peace between their parents, and they were walking with their right shoulders exposed, for that used to be the custom.

"And from the wilderness to Matana (the name of a  place , which can also be translated as the word "gift" in English).  (Bamidbar  21:18)  

The Sages say, that if one makes himself like a wilderness which is ownerless and he gives up all of the vanities of this world, and gives into everyone without any resentment, he will get the Torah as a gift.  One time a man went to the "Chazon Ish", and during their conversation he asked the "Chazon Ish" if he feels resentment towards him, because perhaps he said something to him that was disrespectful.  The Chazon Ish answered him, in my store I don't have at all an item like that, I don't know what resentment is.

The Torah Portion of Chukat has 87 verses. 3 positive commandments.

Haftora: "V'yiftach Hagiladi" (Shoftim, 11)

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor ben R' Chaim ztz"l

Shabbat Shalom!

Korach

Rashi says "This Torah portion is expounded nicely."  

There are those that say, it's possible to give lectures on this Torah portion about Korach every day of the year, because throughout the year there are disputes.  And it is also said regarding the verse, "and the sons of Korach didn't die" (Bamidbar 26:11), that dispute never ceases.

"And there took Korach." (Bamidbar 16:1)  

He took honor for himself.  Honor is not something to take for yourself, but rather, others need to give you honor, and because Korah wanted to take honor before the right time, he therefore died before his time.  (from Mayana Shel Torah)

Rashi says: "Korach, who was a clever man, what was it that he saw that led him to this folly?"  

It's said that Chana requested that she would have a son who would not be like his grandfather Korach, but rather he would be neither wise nor stupid, because one doesn't need to be too smart.

Korach asked Moshe, a house full of Seforim (Holy Books), does it need a Mezuzah?  

Moshe answered him, "Certainly".  The teacher explained this to his students: that is just like if someone asks whether a store full of locks doesn't need a lock for locking the door.

Korach was jealous of the princely position of  Elitzaphan ben Uziel. 

The sons of Kehat in the order of their birth were: Amram, Yitzchar, Chevron, and Uziel.  The sons of Amram were Moshe and Aharon, who received important appointments.  Korach claimed that he was next in line after them, and that he deserved the position of prince, for he was the son of Yitzchar, the second son of Kehat, and it shouldn't have been given to Elitzaphan who was the son of Uziel -- the fourth son of Kehat.

"They gathered together against Moshe and against Aharon...And Moshe heard and fell on his face."  (Bamidbar 16:3-4)  

The Ramban asks, behold,they gathered also against Aharon, and why didn't Aharon fall on his face?  And he explains, that Aharon was so ethical and holy that he didn't answer a word during all this dispute, and it was as if he were silent and admitting that Korach's level was higher than his level,  except that he was doing as Moshe said and fulfilling the decree of the King.

"A righteous person like a date-palm tree will flower." (Tehillim 92:13)

The Ari HaKodesh used to say, that in the future to come there will be a correction for the soul of Korach.  This is based on the verse: "a righteous person like a date-palm tree will flower." (Tehillim 92:13) In the original Hebrew, this verse is: "Tzadik K'tamar Yifrach". The last letters of these three Hebrew words are Kuf (end of Tzadik), Raish (end of K'tamar), and Chet (end of Yifrach), and that spells the name "Korach".  In the end, also Korach will be thought of as being among the righteous people.

The Chozeh HaKodesh of Lublin was a descendent of Korach. 

The Chozeh HaKodesh said, that his grandfather didn't know that it's possible to serve Hashem from behind the stove (in a hidden, seemingly insignificant position) just like the Kohen HaGadol in the Holy of Holies.

"The wisdom of a woman builds her house." (Mishlei 14:1) 

The wife of Ohn ben Pelet saved him.  She said to him, "why are you getting involved in a dispute? Look, in any event either Moshe will be the leader or Korach, but you won't receive any position, so why should you get involved?"  It is written in Mishlei (14:1): "The wisdom of a woman builds her house", and this refers to the wife of Ohn ben Pelet.  Teachers of Ethics ask, how much wisdom does it take to look at the matter that way?  Not much.  But the explanation is, that at the time of a dispute, any straight thinking, even a little bit, is great deal of wisdom, because at the time of a dispute people lose their minds.

"The wisdom of a woman builds her house." (Mishlei 14:1) 

That is the wife of Ohn ben Pelet.  "And a foolish woman with her hands destroys it" (Mishlei 14:1), that is the wife of Korach, who said to him, "it's not enough that Moshe took for himself Kingship, and to his brother he gave the position of Kohen Gadol, and it's necessary to give him T'rumot (donations), but he also told the whole tribe to shave".  Korach said to her, "look, also Moshe shaved himself".   She said to him, "that's like what is stated 'may my soul die with the Pilishtim' (Shoftim 16:30 -- which Shimshon said after he was blinded and chained to the pillars of a building filled with Pilishtim).  It's worthwhile for him to shave himself, in order so that everyone else will need to shave".  (from Sanhedrin 110a)

"My two sons you shall kill." (Braishit 42:37)

Because Reuven said to Yaakov, "My two sons you shall kill, etc." (Braishit 42:37), there came out from him Datan and Aviram, and they died.  This is because the curse of a righteous man is fulfilled even if it is made conditionally.  (from Ba'al HaTurim on the Torah Portion Mikaitz)

It is written in Ethics of the Fathers (Chapter 5), "Every dispute which is not for the sake of Heaven, this is the dispute of Korach and his congregation".  

It has been asked, why is it written "Korach and his congregation" and not "Korach and Moshe"?  The explanation is, that Moshe did not participate in the dispute at all,  but rather said to Korach, as far as I'm concerned take everything, but the Holy One Blessed Be He doesn't agree with it. And there are those that explain "the dispute of Korach and his congregation", that there was also a dispute amongst them, between Korach and his congregation.

"And Moshe got up and went to Datan and Aviram." 

(based on Rashi's commentary on the verse in Bamidbar 16:12 -- "And Moshe sent to call Datan and Aviram")  From here we learn, that we should not support a dispute (since Moshe went after them to restore harmony with them with words of peace).

"And he shall not be like Korach and his congregation." (Bamidbar 17:5)  

Rav said, everyone who supports a dispute, transgresses a prohibitive commandment, as it is said: "And he shall not be like Korach and his congregation." (Bamidbar 17:5)  Rav Ashi says, it is appropriate that he should be struck with Tzaraat (a spiritual skin disease commonly translated as "leprosy" in English).  (from Sanhedrin 110a)

"And the sons of Korach didn't die." (Bamidbar 26:11) 

Rashi says that a place was set aside for them in Gehinom. It is said that the reason we say Tehillim 47, "Lamenatzayach L'vnei Korach..." ("To the conductor, a psalm of the sons of Korach") before the sounding of the Shofar on Rosh Hashana, is in order to awaken us  to the fact that even though the sons of Korach repented only when they were already in Gehinom, their repentance was accepted, and so thus everyone of us who awakens himself before the sounding of the Shofar, will have his repentance accepted, and he doesn't need to give up hope.

Two men came before the "Ohr Sameach" for a judgment about an area of land.  

Each one claimed that the land belonged to him.  The Ohr Sameach asked them, where are the witnesses, and where is the legal document?  They said to him, we don't have witnesses or a legal document.  He said to them that they should make a compromise between themselves, but they didn't agree to that.  He requested to see the piece of land that was under discussion in the case.  When he got there he bent down to the ground and acted as if he were whispering to it and then he turned his ear to the ground to hear its answer.  They asked him, what was it that you whispered?  He said to them, I asked the ground which one of you it belongs to, and the ground said that both of you belong to it, that is to say, in the end every person dies and is buried in the ground and will belong to it.  The two men understood the hint and agreed to compromise, and now it is understandable why Korach was punished by being swallowed by the earth. If he had remembered where we all go at the end of life,  he wouldn't have disputed with Moshe.  Therefore he was punished by being swallowed by the earth when he was still alive.  (from Kol Yehuda)

Words of Mussar (Ethics) about Removing Anger from Your Heart

The Sages say that every time  that a person gets angry, "all kinds of Gehinom rule over him".  The Ben Ish Chai explains that the Sages say there are 3 kinds of Gehinom: 1) fire, 2) hail, 3) smoke.  The nature of a person when he gets angry is that at first he gets red, that is fire; after that gets pale, that is hail, which is white; and after that he steams from his nostrils, that is smoke.  And in the book Tzidkat HaTzaddik from Rabbi Tzadok HaCohen it is written that immediately when a person gets angry his soul is judged above, even though he doesn't feel it, and that is what is meant by the statement "all kinds of Gehinom rule over him".  The Sages say that every time that a person gets angry, it is as if he is participating in idol worship, because the anger is not beneficial for him at all just like idol worship which is not beneficial at all.  And not only that, but it damages him.  That is like what the Sages say, that for an angry person nothing comes up in his hand except for his anger, and all that it does is damage him.  It is written in the holy books that occasionally when Hashem wants to shower a person with Heavenly blessings, He tests him in the matter of anger.  If he overcomes his anger, he receives the blessings, but if G-d forbid he gets angry, then he loses them.

The Torah Portion of Korach has 95 verses, 5 positive commandments, and 4 prohibitions.
Haftora: "Vayomer Sh'muel" (Sh'muel Aleph, 11)

Shabbat Shalom!

On the Month of Tammuz

The Hebrew letters that spell the name of the month of Tammuz are: Tav, Mem, Vuv, and Zayin.
These letters are the initial letters  of two important messages:
1) "Z'manai T'shuva M'mashmashin U'va'in"
(Note: Z'manai starts with Zayin, T'shuva starts with Tav, M'Mashmashin starts with Mem, U'va'in starts with Vuv)
 In English that means: "The time for repentance is actualizing and coming."


2)  "Z'rizin M'akdimin V'osin T'shuva"
(Note: Z'rizin starts with Zayin, M'akdimin starts with Mem, V'osin starts with Vuv, T'shuva starts with Tav)


In English that means: "Alacritous people begin early and repent."


L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor ben R' Chaim ztz"l

Shlach

"For the tribe of Yosef, for the tribe of Menashe." (Bamidbar13:11)  

Regarding Ephraim it is not written "For the tribe of Yosef, for the tribe of Ephraim".  The Daat Zekainim explains, that here Yosef received his punishment for speaking an evil report about the brothers.  It is written "the tribe of Yosef" next to the tribe of Menashe, since there came out from that tribe Gadi ben Susi who was one of those sent by Moshe to spy out the Land (who brought up an evil report on the land of Israel), and it isn't written "the tribe of Yosef" next to the tribe of Ephraim, since there came out from that tribe Yehoshua bin Nun, who did not agree with the advice of the spies (i.e., the 10 spies who spoke an evil report on the land of Israel). 

"And you will look."

3 times in the Torah it is written "And you will look", to hint about the statement (in Ethics of the Fathers, Chapter 3, first Mishna) "Know from where you came, and to where you are going, and before Whom in the future you will give a judgment and accounting": 
1) "And you will look upon the birth-stool" (Shemot 1:16, regarding the order that Pharoah gave to the midwives), hints about the phrase: "from where you came". 
2) "And you will look upon the Land, what is it?" (Bamidbar 13:18, regarding Moshe's instructions to the spies), hints about the phrase: "to where you are going". 
3) "And you will look upon it and remember all the Mitzvot of Hashem"  (Bamidbar 15:39, regarding the Mitzvah of Tzitzit), hints about the about the phrase: "and before Whom in the future you will give a judgment and accounting". 

The Holy Ari says, that the bringing of the first fruits is an atonement for the sin of the spies.  

Rabbi Menachem Zambe ztz"l explains, for this reason it is written in the Mishna, "One who goes down into his field and sees a grape cluster which is a first fruit, a pomegranate which is a first fruit, a fig which is a first fruit, ties upon it a band, etc."  In truth, for all of the seven kinds (for which the Land of Israel is praised) it is required to bring first fruits from them, but the Tanna in the Mishna emphasized these particular kinds, because it was these particular kinds of fruits that were taken by the spies, and in this way we repair the spiritual damage caused by that sin.

The spies went on the 29th of Sivan and returned on the 8th of Av.

On the night after that, they (all the people who believed the evil report of the spies) wept.  Hashem said, you cried for nothing, I will fix for you a weeping for the generations, and this is the day of the destruction of our Temple on Tisha B'av.

The punishment of the spies.

Their tongues stretched out until their navels, and there were worms coming out of their tongues until their navels, and they were suffering like that until the 17th of Elul, and that day is their Yahrzheit;  so it is written in the Shulchan Aruch, Siman 580.  The Bait Yosef asks,  why was the day of the death of the spies counted among the fast days for Tzaddikim (righteous people)?  Isn't it written that "when evil people perish there is rejoicing song"?  However, they probably repented, but did not merit to have their repentance accepted.  

"The beginnnings of your kneadings you shall raise up a loaf as a portion." (Bamidbar 15:20)  

The word for kneading in Hebrew is "arisa" , which can also be understood as "bed".  Immediately when you get up in the morning from the bed, it is necessary to begin serving Hashem, and from that you will have a lot of success during the rest of the day.  (from Mayana Shel Torah)

"The beginnnings of your kneadings..." (Bamidbar 15:20)  

There are people that say that at the time of their old age, then they will have free time to serve Hashem.  And that is what the meaning of the words "the beginnings of your kneadings" refers to:  during your youth, immediately serve Hashem, and don't wait for a later time.  "Don't say that when I will have free time I will learn, for perhaps you won't ever be free". (from Mayana Shel Torah)

"On the corners of their garments." (Bamidbar 15:38)  

And why did it command to put the Tzitzit on the corners of the garment?  It says in the Midrash and is brought by Rashi, this is in order to recall for us the goodness that the Holy One Blessed Be He did for them in the time that they went out from Egypt, for it is said  "And I carried you eagles' wings" (Shemot 15:4).  (Note: The Hebrew word for corners and wings, which is "Kanfei", appears in both of these verses.)   And why does a Tallit of 4 corners  require Tzitzit, and not one with 6, or 5, or 3?  This is in parallel to the 4 languages of redemption which were stated in Egypt:  "and I will bring you out",  "and I will deliver you", "and I will redeem you", "and I will take you" (Shemot 6:6-7)   The torquoise wool is becasue of the plague of the first-born which was at night, because torquoise wool is simlar to the color of the sky when it is darkened at night.  The 8 threads correspond to the 8 days that passed from the slaughtering of the Passover offering until the splitting of the Reed Sea.

Tzitzit.

The word Tzitzit has the Gematria (numerical value) of 600, and has in it 8 strings and 5 knots, together adding up to the number 613 (the number of Mitzvot in the Torah).

Tzitzit. 

The Gr"a z"l wept before his death.  His students said to him, behold, you have been serving Hashem all the days of your life, so why do you need to weep?  Certainly you will merit the World to Come. He said to them, that he is crying because he is going away from such a world as this, in which it is possible to merit for a small amount of money, to fulfill the Mitzvah of Tzitzit which is weighed against the whole, entire Torah.  (Note: see preceding paragraph, which shows how the Tzitzit stand for all 613 Mitzvot.)  And there (in the World to Come) it is already impossible to fulfill this great Mitzvah.  

The Torah Portion of Shelach has 119 verses.  Haftora: "Vayishlach Yehoshua" (Yehoshu 2)  

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor ben R' Chaim ztz"l


Shabbat Shalom!

Naso

The Torah Portion of Naso is usually read immediately after the holiday of Shavuot.  It is the longest portion in terms of the number of its verses, to hint to us that after receiving the Torah we need to increase in learning and to strengthen ourselves.  Also the Midrashic explanations, as well as the explanations in the Zohar on this Torah Portion, are very extensive.

The Torah Portion of Naso, as already mentioned, is the longest Torah Portion and has 176 verses.  

And also in the book of Psalms, the longest chapter is chapter 119 which has in it 176 verses.  In addition, the longest tractate is Baba Batra, and it has 176 pages. In the name of the Gr"a it is stated that in truth the tractate of Baba Batra is the longest in terms of the number of pages which it has;  however, the  tractate of Berachot is the longest one in terms of the number of words. 

"Count the number of the sons of Gershon, also them.(Bamidbar 4:22)  

The Ohr HaChama explains, why does it say "also them"?  The sons of Levi in the order of their birth are Gershon, Kehat, and Merari, that is, Gershon is before Kehat.  But in the order of their carrying of components of the Mishkan (Tabernacle), the carrying done by the sons of Kehat is written about in the Torah Portion of Bamidbar - before the carrying done by the sons of Gershon, because the items carried by Kehat were the most holy items.  So in order to not cause us to err and say that the sons of Gershon were excluded from the general class (of sons of Levi who were honored by being given the task of carrying components of the Tabernacle), it was therefore written "also them", because also they were highly honored.  

"And they shall confess their sin."  (Bamidbar 5:7)

The law of Vidui (confession) is written in the context of stealing from a convert: "And they shall confess their sin" (Bamidbar 5:7). And why was this written in the context of stealing from a convert?  The reason is that every sin is a type of theft, because Hashem created man to do good acts, and if so when he sins he is stealing from the Holy One Blessed Be He.  (from the Sefat Emet)

"To take a nazarite vow." (Bamidbar 6:2) 

Rashi explains that the reason the passage about the Sotah is adjacent to the passage about the Nazir is to tell you that everyone that sees a Sotah in her disgrace should take upon himself to abstain from wine.  And this presents a difficulty, because a Nazir needs to bring a sacrifice for causing himself to abstain from wine, as the Rabbis said, that he sinned against his soul by causing himself suffering by abstaining from wine.  And the explanation is, that what is meant by saying that someone who sees a Sotah should abstain from wine is that he should not drink a lot to the point of drunkenness. (from the Riv"a) 

"And the first days shall fall aside." (Bamidbar 6:12) 

This is a hint, to every person who is trying to bring himself closer to Hashem, and the evil inclination puts him down, by saying "you are a sinner and doing repentance will not be effective".  The verse says "And the first days shall fall aside" (Bamidbar 6:12); he should not think about what occurred in the past, but rather should start anew, and strengthen himself.  And so we say in one of the prayers: "from now until eternity"; that the main point is that we need to strengthen ourselves so that "from now until eternity" we will behave correctly. (from Mussar teachers)

"And I will bless them." (Bamidbar 6:27)

In the blessing given by the Cohanim, it is not specified in the verse with what Hashem will bless us, etc. (The Sages explained, that "May He bless you" is with wealth,  "And may He guard you", is from damaging influences, etc., but these are not stated explicitly in the Torah.) The Gaon Rav Yosef Chaim Zonenfeld ztz"l says, that the Cohen himself doesn't know what is lacking for each individual, so it would be possible for him to bless someone with wealth and it wouldn't be good for him to have that, because "there is wealth which is guarded for its owner to his detriment".  The Holy One Blessed Be He said to the Cohen "You will say 'May He bless you', etc.", "And I will bless them" (Bamidbar 6:27).  I will bless each and every one with what is beneficial for him.

The Torah Portion of Naso has 176 verses, 7 positive commandments and 11 negative commandments.  

Haftora: "Vayihi ish achad m'tzara" (Shoftim 13)  

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor ben R' Chaim ztz"l

Shabbat Shalom!

Beha'alotcha

Why was the passage about the Menorah placed after the passage about the Princes?  Because when Aharon saw the inauguration of the Princes he felt mentally weakened because neither he nor his tribe participated in it.  Then the Holy One Blessed Be He said to him, by your life "yours is greater than theirs, because you light and prepare the candles" (from Rashi)  The Ramban says that this comes to hint to us that the Chashmonaim will be descended from him, and they will establish the Mitzvah of lighting the candles of Chanukah, and that is what is meant by "yours is greater than theirs".

Rashi says "yours is greater than theirs because you light and prepare the candles".  

It has been asked, didn't it need to say "because you prepare and light", since the preparation of the candles is before the lighting?  Another question is, how did the Holy One Blessed Be comfort him by saying that, so that afterwards he no longer felt mentally weakened?  The answer is, that there are rare Mitzvot such as the redemption of a first-born mule, and the like, and that when people do those Mitzvot they feel great enthusiasm, because they are not frequently performed, but a for a Mitzvah which is performed on a regular basis there is not so much enthusiasm.  And this is what the Holy One Blessed Be He intended when He said to him "yours is greater than theirs": that you will light the Menorah regularly, and even so it will be with great enthusiasm.  Therefore it is written "light and prepare" because that indicates the continuity "light and prepare, light and prepare" without stopping.  (from Kol Yehuda)

"Towards the face of the Menorah they will cast light." (Bamidbar 8:2)

It is written in the Zohar, that the face of a man is similar to the Menorah.  The 6 branches correspond to the 2 ears, the 2 eyes, the 2 nostrils, and the mouth, which is most important, corresponds to the "face of the Menorah" (Bamidbar 8:2).  One needs to sanctify all of these parts of one's face, and then he will cast light upon the Torah with great success, and that is what is meant by the verse: "towards the face of the Menorah they will cast light" (Bamidbar 8:2)

"But a man who is pure and was not on the road." (Bamidbar 9:13) 

There are those who explain, that if someone wants to be pure, then he should not be on the road, he should not wander around outside and he should guard his eyes.

"According to the word of Hashem they would camp, and according to the word of Hashem they would journey." (Bamidbar 9:23) 

The Chida says, that we always need to mention the name of Hashem, at every place and in every matter that we turn to: Baruch Hashem (Bless Hashem), May Hashem be merciful, If Hashem wills it, etc.,  and we learn this from the verse: "according to the word of Hashem they would camp, and according to the word of Hashem they would journey." (Bamidbar 9:23)

"And the man Moshe was very humble, more than any other person." (Bamidbar 12:3)  

It has been asked, why isn't this written in the Torah Portion of Shemot, because also there the humility of Moshe is shown when he said "Who am I" (Shemot 3:11), "I am not a man of words" (Shemot 4:10),  and "Please send by the hand of whomever you will send" (Shemot 4:13)?  The explanation is that here in this passage, his humility is shown after they hurt him when they said about him "that he had taken a Cushite woman" (Bamidbar 12:1).  This is a greater proof of his humility.  

Moshe prayed for Miriam "Please G-d, heal her now." (Bamidbar 12:13) 

In this verse the Hebrew word "Na" appears twice.  Why? The Daat Zekainim says the translation into Aramaic explains the first "Na" as a language of request ("Please"),  and the second "Na" is translated as "now".   There are those that explain that a request which includes the word "Na" two times is a great Segula (that is, it is very effective method) for a prayer to be accepted.  The word "Na"  also occurs twice in the prayer "Please Hashem Save Now" (Tehillim 118:25, which we say during the Hallel). 

The Sages say that four categories don't receive the face of the Shechina (Divine Presence).  

These have the initial letters of Chashmal (the Hebrew letters Chet Shin Mem Lamed).  Chet stands for Chaneifim (flatterers), Shin stands for Shakranim (liars), Mem stands for Mesaprai Lashon Hara (speakers of Lashon Hara - derogatory speech), and Lamed stands for Laitzanim (scoffers).  The teachers of Mussar (ethics) add that one needs to guard ones mouth in order to not be struck by Chashmal (which in modern Hebrew means "electricity"). The initial letters of Chashmal are a hint that someone that doesn't guard his mouth causes a serious electric shock. 

The Torah Portion of Beha'alotcha has 136 verses, 3 positive commandments and 2 negative commandments.  Haftora: "Rani v'simchi" (Zecharia 2)  

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor ben R' Chaim ztz"l

Shabbat Shalom!