Why did Aharon feel dejected about missing the tribal dedication offerings when he already had exclusive Temple services? Aharon's complaint wasn't about prominence but about contributing his unique perspective to the divine-human relationship the Mishkan represents. His 'greater' role through the menorah was bringing the divine gift of Gemara (גמרא) - creative Torah (תורה) analysis that transforms all wisdom into tools for understanding God.
This shiur addresses several complex questions from Parshas Beha'aloscha, beginning with Rashi (רש"י)'s comment that Aharon felt dejected seeing the tribal leaders' dedication offerings while he and his tribe had no participation. The Ramban (רמב"ן)'s challenge is explored: if Aharon already had exclusive Temple services like Yom Kippur, why did he feel left out? And why is lighting the menorah considered 'greater than theirs'? The core insight revolves around understanding the true nature of the Mishkan. Rather than being merely a place of divine service where humans actively serve a passive God, the Mishkan represents a dynamic relationship - a place of interaction where both Israel and God contribute. The tribal leaders (Nesiim) brought their unique perspectives and feelings, with each tribe expressing different intentions through identical offerings. Their contribution was establishing the emotional and spiritual foundation for future Temple service.
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Parshas Beha'aloscha
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How could Yehoshua suggest giving Eldad and Medad leadership as punishment when leadership is described elsewhere as greatness? The shiur develops that leadership destroys those seeking personal recognition while elevating those with no personal agenda. This connects to a redefinition of anavus as having no ego investment rather than lacking self-knowledge.
