Parshat Beha’alotecha Schedule

Shabbat Schedule

Friday, June 8

  • 06:50 am – Shacharit
  • 07:00 pm – Mincha
  • 08:01 pm – Candle lighting

Saturday, June 9

  • 07:45 am – Shacharit at Salem Towers
  • 08:45 am – Shacharit
  • 08:55 am – Latest time for Kriat Shema
  • 10:30 am – Jr. Congregation
  • 11:15 am – Kiddush
  • 05:00 pm – Ladies’ Torah class
  • 06:45 pm – Men’s Derech Hashem class
  • 07:35 pm – Mincha and Se’udah Shlishit
  • 08:55 pm – Ma’ariv
  • 09:10 pm – Shabbat Ends

Weekday Schedule

June 10 – 15


  • 08:00 am – Sunday
  • 06:40 am – Monday and Thursday
  • 06:50 am – Tuesday, Wednesday and Friday


  • 08:05 pm – Sunday – Thursday
  • 07:00 pm – Friday


  • 08:35 pm – Sunday – Thursday

To print this schedule, click here to go directly to the post, and then press ctrl-P (Windows) or cmd-P (Mac) to print it.

Weekly Words of Torah

The Sons of Amram & Humility

Insights into Parshat Beha’alotecha of Mr. Benjamin Mann of Yeshivat Sha’alvim, by Rav Re’uven Ungar of Sha’alvim.

Within Parsha Behaalotecha exist numerous instances where a desired yet elusive characteristic is shown in its truest form. The often-misunderstood trait that is presented in the parsha is the trait of humility.

Most individuals would describe that in order to be humble, one must think lowly of oneself. Those individuals generally conclude that even those that have lives filled with accomplishments and accolades, they should feel as if they have a life similar to a simple beggar on the street. However, the Rambam distinguishes from one that is humble and one with a low sense of self-worth. According to the Rambam, those that have accomplished much yet think that they have done nothing is not humble, but do not truly understand how important they are. Although, those that understand their importance yet act as if they have accomplished nothing, that is the mark of the humble. In Behaalotecha, the sons of Amram display this definition of humility.

The first representation of the Rambams definition of humility is seen in the first pasukim of the parsha. In the beginning of the parsha, Hashem goes to Moshe and tells him to tell Aharon to light the menorah. The Torah then says “Vaya’as ken aharon, el mul p’nei hamenorah he’ala neroteha, ka’asher tziva Hashem et moshe. (Aaron did so; he lit the lamps toward the face of the menorah, as Hashem had commanded Moses)”. It seems as if many of these words are unnecessary, the Torah could just say, “Aharon did as moshe said”! Rashi says that the extra words are to show that Aharon did not deviate from Hashem’s command. Chazal raises a question: Aharon did not hear the commandment from Hashem but through Moshe. This is odd, because Aharon is a navi himself. Aharon could assume if Hashem wanted him to do it, Hashem would have told him, not Moshe! Why did Aharon listen to Moshe, and not question the legitimacy?

Chazal answer that Aharon’s action exemplifies a truly humble man. Even though he himself is a navi, Aharon was humble and listen to Moshe, his little brother. Furthermore, he understood that as the Kohen Gadol, Aharon was the perfect person to begin the tradition of lighting the menorah, even though he was not directly told to.

Moshe exhibits the Rambams definition of humility at the end of the parsha. In the 12th perek, the torah says that Miriam spoke with regard to the Cushite woman Moshe took for a wife. According to Rashi, Miriam heard from Tzippora that Moshe has separated from her when he started receiving Navuah. Miriam told this to Aharon, and added “Harak ach biMoshe diber Hashem halo gam banu diber, (Has Hashem spoken only to Moshe? Has Hashem not also spoken to us?)”. Miriam was criticizing Moshe for separating from his wife when neither Miriam nor Aharon has, even though they too receive navuah. The Torah than says “Viha’ish Moshe anav miod, mikol ha’adam, asher al pinei ha’adma, (And moshe was very humble, more humble than any other person)”. What did Moshe do that he deserves such great praise?

The Sifri answers that Moshe is called humble because when Miriam and Aharon confronted Moshe, Moshe remained silent. The reason why Moshe had to be separated from his wife, while Miriam and Aharon did not have to separate, is because Moshe was on a level that no one else has or will ever be, and had to be prepared to receive navuah at any given moment. Moshe understood that he was on this incredible level, and could have just told Miriam and Aharon this, but he was humble, and simply said nothing.

May we all be zoche to one day understand true humility, and to receive the strength needed to attain it.