This week's parshah contains an array of commands and events, representative of harmony and discord, positive deeds and grievous offenses. The first section of the parshah begins with the command for Aharon and the Kohanim to tend to the Menorah, followed by the induction of the Levi'im for Mishkan service and the details of their routine. The Pesach sacrifice is then commanded and brought exactly as required, and those who are unable to offer it consult Moshe Rabbeinu about performing the mitzvah at a later date. (Hashem responds with the mitzvah of Pesach Sheni.) The Torah subsequently narrates the marching formation and procession of the Shevatim (Tribes), all at Hashem's direction, and the command to construct and sound trumpets (Chatzotzros) to signal encampment, gathering and peril is presented. Yisro, Moshe's father-in-law, is asked to remain with B'nei Yisroel for entry into Eretz Yisroel and is promised a parcel in the Land, and the well-known "Vayhi bi-n'soa" narrative, depictive of lofty and glorious travel with the Aron, concludes this section.

One gets the sense that all went like clockwork, with B'nei Yisroel adhering maximally to the Word of Hashem. It could not have gone better.

Suddenly, without any apparent reason, the masses belligerently rebel and complain about food and exhaustion, demanding a return to the "good life" of Mitzrayim (Egypt). Rashi (on Bamidbar 11:1) quotes the Sifri that this crowd was seeking an excuse to rise up; it had no concrete needs that were not being met. The Torah records the punishment which different divisions of the rebels suffer. Immediately after this, Aharon and Miriam speak against Moshe; punishment ensues.

Why in the world did these tragic events happen? How could things sour so quickly?

It may be that the sins of the latter part of Parshas Beha'alosecha were a response to the perfect Avodas Hashem (Divine Service) as depicted in the first section of the parshah. The Torah presents B'nei Yisroel as subservient, almost robotic adherents to Hashem's Will, with every step taken literally at His command. This Avodah is reminiscent to that of malachim, angels, who serve Hashem with precision and detail, and whose sole duty is to carry out His commands and sing His praise. It would appear that the Mis'onenim (Complainers) objected to what they perceived as a lack of self-expression and personal creativity in Avodas Hashem. They thus rejected the entire enterprise.

The Torah provides a striking response to the argument of the Mis'onenim. Moshe is told to gather 70 Zekeinim (Elders) and place them before the masses, at which time the Zekeinim would be infused with a divine spirit and would assume responsibility for the people. Rashi (on Bamidbar 11:16) again invokes the words of the Sifri, in which he explains (1) that these Zekeinim had served as the Shotrim (Jewish overseers) in Mitzrayim, who had mercy on their brethren and volitionally took beatings from the Egyptian taskmasters in order to spare their fellow Jews, and that their appointment as Zekeinim was a reward for their sacrifice, and (2) that the people would be inspired to respect the Zekeinim and realize the preciousness of their stature, such that they merited to stand with Moshe to hear Hashem's words. In the case of Miriam, Hashem employs a similar response, asserting that Moshe's direct communion with Hashem and closeness to Him justified Moshe's personal actions.

In both cases, the offenders were told that individual expression is valuable and desired, but that humans must use their personal talents to serve Hashem on His terms rather than to stray from Him. Moshe and the Zekeinim distinguished themselves by rising above the rest in their piety, Torah study and sacrifice for others; this merited their elevated status and closeness to the Shechinah. The self-expression of Moshe and the Zekeinim was geared toward kedushah (holiness), and they were rewarded for it. This is the Torah's response to the Mis'onenim, whose quest for self-expression in actuality stemmed from rebellion rather than from a desire to serve Hashem with even greater devotion.

May we follow the examples of Moshe and the Zekeinim and always use our personal talents in like manner.