Chukas – Page 12 – Peninim on the Torah

“This is the decree of the Torah… and let them take to you a completely red cow.” (19:2,3)

The Divine command to take a red cow which is unblemished, burn it, mix its ashes with water, and sprinkle it on one who is tameh meis (spiritually contaminated because of contact with a dead body) defies explanation. Indeed, this is why it has been classified as a “chok,” a mitzvah whose underlying rationale is inaccessible to human comprehension. Nonetheless, a variety of commentators provide us with insight into this mitzvah. Horav S.R. Hirsch z.l. opines that issues which deal with contamination and purification, ideas associated with the spiritual realm, are inherently difficult for the human intellect to grasp. In…

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Sruly Schnair In Chukas, 5754

“And the people dwelt in Kadesh, and Miriam died there and was buried there.” (20:1)

Rashi cites the Talmud in Moed Katan 28a which explains the juxtaposition of Miriam’s death upon the laws of parah-adumah. This combined message informs us that, just as korbanos effect atonement, so too, the death of tzaddikim effects atonement. This statement is perplexing. In Parashas Beshalach, Rashi asserts that the laws of parah- adumah were conveyed at Marah, or, at the latest, during Bnei Yisrael’s second year in the desert. Miriam’s death, however, took place during the fortieth year! If the actual span between these two incidents was so long, why then does the Torah link them? Second, according to…

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Sruly Schnair In Chukas, 5754

“And they wept for Aharon thirty days all the house of Yisrael.” (20:29)

Regarding Moshe’s death, in Sefer Devarim 34:8 the Torah states, “And Bnei Yisrael wept for Moshe.” It does not assert that “all the house of Yisrael wept,” as it says in response to Aharon’s death. Rashi explains that Aharon’s passing generated a greater outpour of grief among the people. Aharon was rodef shalom; he pursued peace. He constantly sought ways to bring peace among men of strife, as well as between husband and wife. His passing was, therefore, felt more strongly by the common Jew. The Ohr Ha’Chayim responds to this perplexity in a number of ways. After citing Rashi’s…

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Rabbi L. Scheinbaum In Chukas, 5753

“And Moshe and Aharon gathered together the assembly before the rock and said to them, ‘Listen you rebels; are we to bring forth to you water out of this rock?'” (20:10)

The Ramban cites the Rambam who states in Moreh Nevuchim that Moshe Rabbeinu’s sin consisted of expressing himself in anger towards Bnei Yisrael. His statement, “Listen you rebels,” signified a weakness on his part. For an individual of Moshe’s exalted stature to express himself in such a manner was considered a chillul Hashem, desecration of Hashem’s name. People considered Moshe to be a role model. They emulated his actions and words in the hope of achieving such success. How could Moshe then appear to be angry, demonstrating such an evil trait? Horav E. Shach, Shlita, suggests that a fundamental and…

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Rabbi L. Scheinbaum In Chukas, 5753

“And they journeyed from Kadesh, and the Bnei Yisrael came, the whole congregation, to the Har Ha’Har.” (20:22)

Rashi cites a Midrash which is particularly relevant in contemporary times. The pillar of cloud which travelled before Bnei Yisrael leveled out the mountains and flattened the hills which stood in Bnei Yisrael’s path. There remained, however, three mountains which resisted the shattering clouds: Har Sinai was spared, since the Torah would be given on it; Har Nevo was to be Moshe’s burial place; and Har Ha’Har was singled out as Aharon’s burial place. Horav M. Swift, z.l., poignantly expounds on this Midrash. He draws an analogy between the significance represented by the stated purpose of these mountains and important…

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Rabbi L. Scheinbaum In Chukas, 5753

“And Moshe undressed Aharon of his garments, and put them upon Elazar, his son.” (20:28)

Chazal describe the uniqueness of this undressing of Aharon. Normally, Aharon would first have to remove all of his garments, so that Elazar could don his undergarments first. As Aharon removed his outer garment, however, Elazar immediately put it on. This became Elazar’s undergarment. As Aharon continued by removing this undergarment, it, in turn, became Elazar’s outergarments. There is a profound homiletic lesson to be derived herein. Aharon’s inner “garments” or essence, the way he acted in the privacy of his own home, was reflected externally by his children. Children invariably reveal the actual values and outlook presented in their…

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Rabbi L. Scheinbaum In Chukas, 5753

“And Yisrael sent messengers to Sichon . . . let me pass through your land we will not turn aside into field or into vineyard, we will not drink of the water of the wells, by the kings highway we will go until we have passed your border.” (21:21,22) – “And Sichon would not permit Yisrael to pass through his border, and Sichon gathered together all his people and went against Yisrael into the wilderness.” (21:23)

In this narrative, the Torah relates how Moshe requested Sichon’s permission for Am Yisrael to pass through his land. He promised Sichon that nothing would be touched and no one would be harmed. Sichon’s response was swift and emphatic. He not only prohibited their entry, but he subsequently waged war against them. This reaction is puzzling! What fear gripped Sichon that caused such terrifying concern, catalyzing his immediate attack on the Jews? They were not his enemies. It was not their desire to ravage his country. They were basically peace loving people who wanted access to their promised land. Horav…

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Rabbi L. Scheinbaum In Chukas, 5752

“And they wept for Aharon thirty days, all the house of Israel.” (20:29)

Rashi explains the reason that all of Bnei Yisrael grieved over Aharon’s death was his devotion to the promotion of harmony and love among all of the people. Indeed, this is stated in Avos (1:13), Be of the disciples of Aharon, love peace and pursue peace, love the people and bring them closer to the Torah. Dedication to seeking peace and harmony among people is a noble trait. Aharon exemplified this attribute through his loving sincerity in pursuing peace. His endeavor emanated from a deep sense of love for Bnei Yisrael . He did not desire to ingratiate himself in…

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Rabbi L. Scheinbaum In Chukas, 5752

“Why did you bring us up from Egypt, to die in the desert? For there is no bread and no water, and our soul is sick of the unsubstantial food.” (21:5)

With this pasuk we are introduced to a rare form of ingratitude. Horav Shimshon Raphael Hirsch Z”l points out that Bnei Yisrael’s discontent turned directly against Hashem. They did not doubt the authenticity of Moshe’s mission, but rather they felt that Hashem’s guidance was inadequate. In complaining about the manna, the miracle food from heaven, they were undoubtedly not complaining about a lack of nourishment. Their grievance lay in the fact that they weren’t eating “natural” food in the ordinary human way. The effortless, albeit miraculous, way of receiving bodily sustenance had become monotonous and tiresome. Instead of appreciating…

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Rabbi L. Scheinbaum In Chukas, 5752

“Make for you a poisonous serpent and set it on a high pole. And it shall come to pass that everyone that is bitten when he looks upon it shall live.” (21:8)

The purpose of the serpent’s bite was to alert the people to the dangers which lurk in the wilderness. This awareness would make Bnei Yisrael cognizant of Hashem’s miraculous power which had kept these dangerous creatures far away from them in the past. Indeed, the people had not even known of their existence. When an individual was bitten, he had only to transfix the serpent’s image upon his mind. This image would remind him that even when he is protected from these serpents, through Hashem’s graciousness, the danger is a real one. This thought reinforces the concept that every…

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“This is the decree of the Torah… and let them take to you a completely red cow.” (19:2,3)

“And the people dwelt in Kadesh, and Miriam died there and was buried there.” (20:1)

“And they wept for Aharon thirty days all the house of Yisrael.” (20:29)

“And Moshe and Aharon gathered together the assembly before the rock and said to them, ‘Listen you rebels; are we to bring forth to you water out of this rock?'” (20:10)

“And they journeyed from Kadesh, and the Bnei Yisrael came, the whole congregation, to the Har Ha’Har.” (20:22)

“And Moshe undressed Aharon of his garments, and put them upon Elazar, his son.” (20:28)

“And they wept for Aharon thirty days, all the house of Israel.” (20:29)

“Why did you bring us up from Egypt, to die in the desert? For there is no bread and no water, and our soul is sick of the unsubstantial food.” (21:5)

“Make for you a poisonous serpent and set it on a high pole. And it shall come to pass that everyone that is bitten when he looks upon it shall live.” (21:8)

YEARS

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