Our Torah is exciting in every facet. Not only is every word especially challenging, but special effects of the Torah are remarkable. In Parshas Behaaloscha we find two familiar verses, recited throughout the Jewish world whenever the Torah is removed from the aron hakodesh and is returned, namely "vaihi binsoa ha-aron" and "uvnucha yomar". The Talmud Shabbos (116a) notes that these two verses are not in their proper place. For this reason the Torah surrounds these verses with two inverted nuns akin to our use of brackets. In fact, the commentaries on Rashi note that it is not at random that the letter nun was chosen, as its numerical value is fifty, and indeed these verses belong in Parshas Bamidbar, chapter two, following verse seventeen, which is fifty paragraphs earlier in the Torah. Why then were they placed here? "To separate one transgression from another".
A cursory view of the text leaves us bewildered and perplexed. The verses immediately following vaihi binsoa speak of the complaining of Bnai Yisroel. Instead of appreciating the high speed of travel, i.e. that Hashem enabled them to accomplish a three-day journey in one day, they complained of the fatigue it had caused them. What is most puzzling, however, is the fact that the Talmud identifies the first transgression as being, "they journeyed from the mountain of Hashem" (10:33). What is their wrongdoing that requires the special effect of the letter nun to follow? The Ramban in his commentary notes that they journeyed from Har Sinai "b'simcha", in happiness, as a child runs from school, glad that Hashem did not give them the additional mitzvos.
Truth be told, one could argue on their behalf, that they did not leave Har Sinai until the cloud reflecting Hashem's presence ascended from atop the mishkan, in accordance with His directive. Moreover, they were going to do a mitzva, namely to conquer and settle the Land of Israel. Where is their sin?
To appreciate their wrongdoing, we must contrast, notes the Alter of Slobodka, the way the Torah describes the manner in which Bnai Yisroel left the Yam-suf and Har Sinai. Regarding the former the Torah says (Shemos 15:22) "vayasa" which means Moshe caused Israel to journey, as Rashi explains citing the Mechilta. Moshe had to move the people against their will. The Egyptians were so confident that they would retrieve their former slaves that they bedecked and adorned their horse and chariots with gold, silver, and precious jewels. When the Egyptians were drowned the people were busy gathering the booty. When Moshe announced that it was time to travel to the desert to get the Torah they resisted his urging, as children not wishing to leave a swimming pool on a hot day. The jewels of Egypt were hard to resist. Moshe had to "vayasa" - prod them, cause them to journey. Here in contrast, taking leave of Mount Sinai it does not say vayasa to indicate that they resisted or even gave a groan or krechst over having to leave "Yeshivas Sinai", rather "vayisu" - and they traveled. The mitzvos of Sinai were not as hard to leave. At Yam-suf their behavior demonstrated we want more (booty), while at Sinai they were saying we have enough (mitzvos). The Ramban concludes his comments on this matter by saying that perhaps were it not for this negative attitude, Hashem would have brought them to the Land of Israel immediately.
It is significant to note how the earlier themes of the parsha reflect a different perspective. Rashi (Bamidbar 8:2) quotes the Tanchuma that explains the directive to Aharon to light the menorah immediately following the offerings of the princes, as Aharon felt slighted and deprived that he and his tribe did not have a formal role in the dedication ceremonies of the mishkan, as did the other princes and tribes. True, Aharon had all of the mitzvos of kehuna (priestly services), but he wanted more.
Similarly, the institution of Pesach Sheini, the second Pesach offering, was given to the nation not in the usual format of "Hashem said to Moshe". Rather, the Torah lauds the behavior of those individuals who were involved in a mitzva (of either transporting the remains of Joseph or having to attend to some other dead body) and were therefore unable and indeed exempt from participating in the korban Pesach (Passover offering). Rather than quietly accept their exemption, they petition Moshe and say, "we want more". Indeed they were granted the privilege they so desired, to offer the korban Pesach one month later.
The Torah is teaching us the significance of our attitude towards mitzvos. Aharon Hakohain and the initiators of Pesach Sheini are recorded in perpetuity as heroes, and the Sinai travelers are permanently stigmatized, as demonstrated by the inverted nuns.
This is a most appropriate lesson anytime, but especially at this season of graduations. Have we really succeeded in our educational system by noting a sigh or krechst from our graduates, as they take leave of our yeshivas, or are they running from something?
Two persons can do the same activity, but their differing attitudes create for each their own unique mitzva. Picture two Jews present at the same prayer service. Upon completion, one is out the door in a most hurried fashion, while the other respectfully sits down for a moment, pausing, reciting (Psalms 140:14) "only the righteous will thank your name, the upright will sit in your presence." Then, leave by walking backwards for a few steps, respectfully, as if taking leave of a king.
Parshas Behaaloscha presents a tough personal question to each of us: are mitzvos a privilege or a burden? And the answer to the above is most consequential.