Sruly Schnair – Page 64 – Peninim on the Torah

ויפשט משה את אהרן את בגדיו וילבש אתם אלעזר בנו וימת אהרן

Moshe stripped Aharon’s garments from him and dressed Elazar his son in them; then Aharon died. (20:28)

Ramban explains that the garments which Aharon HaKohen wore were the begadim, vestments, of the Kohen Gadol. Elazar, his son, was now being inducted into Kehunah Gedolah, High Priesthood, by wearing these vestments. Apparently, he had just concluded his Priestly service by: offering the Korban Tamid shel bein ha’arbaim, afternoon continued offering; burning the Incense; and kindling the menorah. Moshe brought Aharon up to Har Hohor, while he was still wearing the vestments. He then stripped him of them and dressed Elazar. According to the simple p’shat, plain understanding, Moshe dressed Aharon in tachrichim, burial shrouds. He then removed Elazar’s…

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ויעלו אל הר ההר ... וימת אהרן שם בראש ההר

Sruly Schnair In Chukas, 5782

And they ascended Mount Hor … Then Aharon died there on Mount Hor. (20:27,28)

Rashi translates Har Hohor as Mountain of the Mountain, explaining that it was given its unique name due to its unique configuration. It was like that of a small apple perched on top of a large one, or like one mountain on top of another. The concept of apple and mountain with mountain above mountain or apple above apple begs elucidation. Horav Aryeh Leib Heyman, zl, offers a penetrating insight into understanding the double mountain/double apple relationship to Aharon HaKohen. He posits that Aharon integrated the middos, attributes, of Avraham Avinu with those of Yitzchak Avinu. Avraham was the paradigm…

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ויקח קרח

Sruly Schnair In Korach, 5782

Korach separated himself. (16:1)

The literal translation of va’yikach is “and he took,” which, in this case, is translated as Korach separating himself. Rashi explains Lakach es atzmo liheyos nechelak mitoch ha’eidah; “He took himself to one side to be separate from the assembly.” Rashi’s exposition is based upon the premise that lokach is a transitive verb, which means that he must have taken something. What was that something? Thus, Rashi teaches that he took himself by separating himself from the community. Perhaps we might add to this. By his very nature, a Jew wants to observe Torah and mitzvos. Those who do not…

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ויקח קרח

Sruly Schnair In Korach, 5782

Korach separated himself. (16:1)

Korach earned the infamous nomenclature of baal machlokes, the paradigmatic quarrelsome person. This is in addition to Chazal labeling him an apikores, heretic. He earned these ignominious titles by virtue of his mutiny against Moshe and Hashem. When we sit back and analyze what took place, we wonder what Korach requested that was inappropriate. He complained to Moshe that he had been passed over for a distinguished leadership position. He said, “My father’s brother had four sons. Amram was the oldest. His two sons, Moshe Rabbeinu and Aharon HaKohen, both took the top positions of leadership. Who then should be…

Home -> 5782 -> Korach

רב לכם כי כל העדה כלם קדשים ובתוכם ד' ומדוע תתנשאו על קהל ד'

Sruly Schnair In Korach, 5782

It is too much for you! For the entire assembly – all of them are holy and Hashem is among them. Why do you exalt yourselves over the congregation of Hashem? (16:3)

Nothing is as audaciously offensive as a despot who makes use of his Torah knowledge to undermine Torah leadership and mutiny against Hashem. Korach confronted Moshe Rabbeinu with a halachic query. He and all of his henchmen came dressed in garments fashioned completely of techeiles, turquoise wool. He asked derisively, “Does a tallis made completely of techeiles require one strand of techeiles thread in the Tzitzis?” Moshe replied, “Yes.” The fact that a garment is made of techeiles does not exempt it from the techeiles requirement of Tzitzis. This is what Korach was waiting for. He pounced back, “If a…

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וידבר אל קרח ואל כל עדתו

Sruly Schnair In Korach, 5782

He (Moshe Rabbeinu) spoke to Korach and to his entire assembly. (16:5)

Either debated, dissenting opinions or the fire of controversy can characterize disagreements based in Torah. Chazal (Pirkei Avos 5:17) label the controversy of Korach v’adaso, and his congregation, as a machlokes she’lo l’shem Shomayim, controversy not for the sake of Heaven. It is a disagreement which undermines the very underpinnings of Torah Judaism. Korach v’adaso stand in contrast with the two classic debaters of the Mishnah, Hillel and Shammai, who debated l’shem Shomayim. Interestingly, concerning Hillel and Shammai, both disputants are named, while in the controversy that surrounded Korach and Moshe, it is called the machlokes of Korach v’adaso –…

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וידעתם כי נאצו האנשים האלה את ד'

Sruly Schnair In Korach, 5782

Then you shall know that these men provoked Hashem. (16:30)

The best way to extricate oneself from machlokes is to circumvent it. When a person suffers an indignity, or when someone whom we respect and love suffers an indignity or is slandered, our knee-jerk reaction is to put the other fellow in his place. We want to teach him a lesson, so that he would never again be cavalier with another’s emotions. That, in and of itself, is the beginning of machlokes. The best way to stop a machlokes is to prevent it from starting. The following two stories are about individuals, both holy, both whom I had the z’chus…

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שלח לך אנשים ויתרו את ארץ כנען

Sruly Schnair In Shelach, 5782

Send forth men, if you please, and let them spy out the land of Canaan. (13:2)

At the beginning of the parshah, Rashi focuses on the juxtaposition of the incident of the meraglim upon Miriam speaking inappropriately about Moshe Rabbeinu, and the punishment she received. On the surface, the two incidents do not seem to have a common thread. Rashi explains that Miriam’s comment was considered lashon hora. Concerning the meraglim, he says: Reshaim hallalu ra’u v’lo lakchu mussar; “Those wicked ones saw what happened to Miriam and did not take a lesson.” In other words, they too spoke negatively. Indeed, Miriam spoke against Moshe; they spoke against the Land. Apparently, a parallel exists between the…

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שלח לך אנשים ויתרו את ארץ כנען

Sruly Schnair In Shelach, 5782

Send forth men, if you please, and let them spy out the land of Canaan. (13:2)

The incident of the meraglim, Jewish spies – who left the wilderness as tzaddikim, wholly righteous individuals, and returned spewing slanderous statements against the Land – is one of the greatest tragedies recorded in the Torah. I use the term tragedy because the transformation that occurred in these men, the ripple-effect that it had on the nation, and the ultimate disastrous punishment that resulted are nothing less than tragic. Obviously, the Torah records this incident due to the lessons we are to derive from it. The first and foremost question that must be resolved is: How did this happen? Shlach…

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ויקרא משה להושע בן נון יהושע

Sruly Schnair In Shelach, 5782

Moshe called Hoshea Bin Nun Yehoshua. (13:16)

Moshe Rabbeinu added the letter yud to Yehoshua’s name, so that his name would begin with the letters of Hashem’s Name (Yud, Kay). The Hebrew name Yehoshua means Hashem saves or Hashem will save, which conveys that Moshe prayed for Yehoshua. Kah yoshiacha mei’atzas meraglim; “May Hashem save you from the conspiracy/counsel of the spies.” Why did Moshe pray for Yehoshua and not for Calev? Moshe had greater reason to be concerned for Yehoshua, for he feared that Yehoshua’s yetzer hora l’shem Shomayim, evil inclination would convince him to act egregiously because, ultimately, it would be for the sake of…

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ויפשט משה את אהרן את בגדיו וילבש אתם אלעזר בנו וימת אהרן

Moshe stripped Aharon’s garments from him and dressed Elazar his son in them; then Aharon died. (20:28)

ויעלו אל הר ההר ... וימת אהרן שם בראש ההר

And they ascended Mount Hor … Then Aharon died there on Mount Hor. (20:27,28)

ויקח קרח

Korach separated himself. (16:1)

ויקח קרח

Korach separated himself. (16:1)

רב לכם כי כל העדה כלם קדשים ובתוכם ד' ומדוע תתנשאו על קהל ד'

It is too much for you! For the entire assembly – all of them are holy and Hashem is among them. Why do you exalt yourselves over the congregation of Hashem? (16:3)

וידבר אל קרח ואל כל עדתו

He (Moshe Rabbeinu) spoke to Korach and to his entire assembly. (16:5)

וידעתם כי נאצו האנשים האלה את ד'

Then you shall know that these men provoked Hashem. (16:30)

שלח לך אנשים ויתרו את ארץ כנען

Send forth men, if you please, and let them spy out the land of Canaan. (13:2)

שלח לך אנשים ויתרו את ארץ כנען

Send forth men, if you please, and let them spy out the land of Canaan. (13:2)

ויקרא משה להושע בן נון יהושע

Moshe called Hoshea Bin Nun Yehoshua. (13:16)

YEARS

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