Eikev – Page 14 – Peninim on the Torah

“And what He did to Dasan and Aviram the sons of Eliav son of Reuven.” (11:6)The Ramban notes the fact that when the Torah recounts Klal Yisrael’s iniquities, it mentions the conflict in which Dasan and Aviram participated. It does not, however, mention the leader of the conflict, Korach. He explains that Korach transgressed in an invidious manner, by offering a strange fire for the ketores. This precluded his name from being “remembered” in the Torah. The Ramban’s words lend profound insight into the character of those whose names are mentioned in the Torah. It also indicates that mention in the Torah — even as a scoundrel — is still viewed as meritorious. Horav Chaim Elazary, z.l., offers a different perspective for the exclusion of Korach’s name from the Torah. Korach’s behavior, albeit reprehensible, was justifiable in his own mind. His contention had a “purpose;” he had a definite goal which he strived to achieve. Korach desired to be the Nasi of Shevet Levi and, ultimately, the leader of Am Yisrael. This burning desire, this perverted sense of mission, was all Korach needed to drive him to his own doom. He did have a mission; he was performing an act which he could, in his own mind, rationalize. Dasan and Aviram, on the other hand, were nothing more than bitter miscreants. Their acrimonious nature led them from conflict to conflict, seeking out to undermine everything and everyone with whom they came in contact. They had no goal other than conflict, no rationale other than contention. They were truly the embodiment of balei machlo’kes, people who constantly involve themselves in dispute. This malevolent character “earned” them entry into the Eternal Book, the Torah.

The Ramban notes the fact that when the Torah recounts Klal Yisrael’s iniquities, it mentions the conflict in which Dasan and Aviram participated. It does not, however, mention the leader of the conflict, Korach. He explains that Korach transgressed in an invidious manner, by offering a strange fire for the ketores. This precluded his name from being “remembered” in the Torah. The Ramban’s words lend profound insight into the character of those whose names are mentioned in the Torah. It also indicates that mention in the Torah — even as a scoundrel — is still viewed as meritorious. Horav Chaim…

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Rabbi L. Scheinbaum In Eikev, 5755

“And it shall come to pass if you will listen diligently to My mitzvos.” (11:13)

If one were to translate this pasuk literally it would read, “If you listen gna ot, then ugna,, you will listen.” This interpretation communicates a different message which has great meaning. First, we must begin to listen, the rest will come later. One who refrains from beginning to listen obviously cannot continue listening. A specific process guides mitzvah observance. We must take the first step and then build upon the foundation which we have created. All too often, people become overwhelmed by the magnitude of Torah and mitzvos. They are confounded by their inability to grasp the entire storehouse of…

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Rabbi L. Scheinbaum In Eikev, 5755

“For if you will observe this entire commandment that I command you.” (11:22)

The parsha concludes with a last exhortation to be diligent in keeping mitzvos. Indeed, the entire parsha seems to focus upon mitzvah observance. This prompts Chazal to comment, vcrv ch,f ohruna . The word rna, “to keep,” is repeated a number of times in this parsha. Why is this issue reiterated? Chazal respond with a thoughtful remark, “Perhaps you might say, ‘there are elders among us, there are great men among us, there are prophets among us, so what is there for us to keep’.” The Torah responds, iurna, runa , “You must also keep…

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Rabbi L. Scheinbaum In Eikev, 5753

“And you shall eat and be satisfied and bless Hashem your G-d for the good land which He has given you.” (8:10)

This pasuk implies that Bircas Ha’mazon is not merely a formal offering of gratitude for the meal which we have eaten. Rather, it proclaims our acknowledgment that Hashem is the source of all things. Indeed, we even submit our thanks to Hashem for providing us with our land. This seems enigmatic. Imagine being invited to someone’s home for dinner and, after the meal, thanking the host for the use of his furniture and home during the course of the meal. This expression of gratitude is undoubtedly excessive. Why, then, is it necessary to specifically mention the land during Bircas Ha’Mazon?…

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Rabbi L. Scheinbaum In Eikev, 5753

“And you say in your heart my power and the might of my hand has gotten me this wealth. But you should remember Hashem your G-d, for it is He who gives you the power to get wealth.” (8:17,18)

Horav E. Dessler, z.l., explains that all which comprises an individual’s creative personality, including his capacity to earn a livelihood, his intelligence, foresight, business acumen, and skill, are the products of Hashem’s beneficence. In fact, every facet of one’s existence is derived from Hashem. The miracle of physical and mental health is not the direct result of the nutrition inherent in the food we eat. Rather, Hashem employs the food as a vehicle by which He imparts this seemingly natural blessing. Horav Dessler cites Targum Onkelos, who explains that the thought process which catalyzes every endeavor is actually the work…

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Rabbi L. Scheinbaum In Eikev, 5753

“And Hashem was very angry with Aharon to destroy him. And I prayed for Aharon also the same time.” (9:20)

Rashi explains that ushnavk, “to destroy him,” refers to the destruction of children. During the sin of the Golden Calf, Hashem dictated that Aharon was to be punished by the death of his children. Only through Moshe’s entreaty on his behalf were two of his sons spared, although two did die. The Mizrachi derives from Rashi’s statement that Nadav and Avihu died as a result of Aharon’s involvement in the Golden Calf. This idea, however, is inconsistent with Rashi in Shemos 24, where he states that they died as a result of beholding the glory of Hashem while they were…

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Rabbi L. Scheinbaum In Eikev, 5753

“And Bnei Yisrael journeyed from the springs of Bnei Yaakon to Mosera, there Aharon died.” (11:6)

The Ramban suggests that Har Ha’Har, upon which Aharon died, was actually a mountain ridge stretching from Mosera to Kadesh. Aharon climbed up to the ridge in Kadesh and died on top opposite Mt. Mosera. This explanation resolves the apparent contradiction concerning the place of Aharon’s demise, Mosera or Har Ha’Har. Horav Yekusiel Grunwald, z.l., offers a homiletic rendering of this pasuk which suggests a profound message. Mosera was the place where brother fought against brother with casualties falling on each side. After Aharon’s death, the Clouds of Glory departed, causing much consternation among Bnei Yisrael. Afraid of war…

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Rabbi L. Scheinbaum In Eikev, 5753

“For if you will guard and continue guarding all this command ” (11:22)

It is not sufficient to study Torah. An individual must constantly review his Torah studies, so that they remain in his mind and becoame integrated into his personality. Indeed, the Sifri ascribes to this pasuk the admonition to repeat again and again that which we have learned. The Torah warns that, just as one has to be careful not to lose any penny that he has earned, he should likewise vigilantly guard against losing any Torah knowledge which he has acquired. In Iyov 28:7, Torah knowledge is compared to both gold and glass. Like gold, it is difficult to acquire,…

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Rabbi L. Scheinbaum In Eikev, 5752

“And you will say in your heart, it is my strength and the power of my hand that performed this valorous deed… and walk after other gods and serve them.” (8:17-19)

As Bnei Yisrael neared the culmination of their forty year trek in the desert, Moshe warned them of the pitfalls that might accompany their successful entry into Eretz Yisrael. As they forged their way, conquering the seven nations whose might was to prove no match for the Divinely ordained army of Bnei Yisrael, they might fall prey to pride and haughtiness. They might even begin to believe that their own military prowess enabled them to defeat their enemies. They might forget that it was Hashem who had promised them that these events would occur and that it was only through…

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Rabbi L. Scheinbaum In Eikev, 5752

“And Bnei Yisrael journeyed from Beeros Bnei Yaakon to Moserah, there Aharon died and there he was buried.” (10:6)

A number of questions concerning the text of this pasuk are appropriate. First, Bnei Yisrael did not travel from Beeros to Moserah. On the contrary, Moserah preceded Beeros in their list of encampments. Rashi cites the Midrash which explains that this was actually part of Moshe’s rebuke to Bnei Yisrael. Aharon’s death at Har Hahar effected the departure of the clouds of glory, which had previously protected them in the desert. This change caused great consternation among many of the people. In the ensuing confusion, the people attempted to return to Egypt. After traveling back eight encampments to Moserah they…

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“And it shall come to pass if you will listen diligently to My mitzvos.” (11:13)

“For if you will observe this entire commandment that I command you.” (11:22)

“And you shall eat and be satisfied and bless Hashem your G-d for the good land which He has given you.” (8:10)

“And you say in your heart my power and the might of my hand has gotten me this wealth. But you should remember Hashem your G-d, for it is He who gives you the power to get wealth.” (8:17,18)

“And Hashem was very angry with Aharon to destroy him. And I prayed for Aharon also the same time.” (9:20)

“And Bnei Yisrael journeyed from the springs of Bnei Yaakon to Mosera, there Aharon died.” (11:6)

“For if you will guard and continue guarding all this command ” (11:22)

“And you will say in your heart, it is my strength and the power of my hand that performed this valorous deed… and walk after other gods and serve them.” (8:17-19)

“And Bnei Yisrael journeyed from Beeros Bnei Yaakon to Moserah, there Aharon died and there he was buried.” (10:6)

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