Beha’alosecha – Page 11 – Peninim on the Torah

Rabbi L. Scheinbaum In Beha'alosecha, 5756

“There were men who were contaminated by a human corpse and could not make the Pesach-offering on that day… Those men said to him (Moshe)… ‘Why should we be diminished by not offering Hashem’s offering in its appointed time?'” (9:6,7)

That a portion of the Torah was dedicated to these people suggests that they had great merit. Indeed, Chazal teach us that they deserved this distinction. Chazal discuss the identity of these individuals. According to Rabbi Akiva, they were Aharon Ha’Kohen’s cousins, who tended to the bodies of Nadav and Avihu. Horav Meir Bergman, Shlita, derives two significant lessons from the incident of Nadav and Avihu which should be mentioned. Aharon was rewarded for his unparalleled kiddush Hashem, sanctification of Hashem’s Name. What really was the kiddush Hashem? Horav Bergman cites the Rashbam who imputes the kiddush Hashem to be…

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Rabbi L. Scheinbaum In Beha'alosecha, 5756

And the people took to seeking complaints; it was evil in the eyes of Hashem. The rabble among cultivated a craving… and they said, ‘Who will feed us meat? We remember the fish that we ate in Egypt free of charge, and the cucumbers, melons… But now our life is parched, there is nothing; we have nothing to anticipate but the manna.'” (11:1,4,5,6)

The chapter dealing with the “misonenim,” complainers, demands interpretation. Let us address the following questions: First, they complained that they lacked meat. This is not true! The Torah (Shemos 12) clearly states that they took sheep and cattle with them when they left Egypt. Second, when they complained that they had received fish in Egypt for free, Rashi comments that “free” actually means that there were no “strings attached.” They did not have to observe mitzvos in order to get food. They did, however, have to undergo backbreaking and degrading labor in order to receive whatever limited food they were…

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Rabbi L. Scheinbaum In Beha'alosecha, 5756

“Did I conceive this entire people or did I give birth to it… where shall I get meat to give this entire people when they weep to me?” (11:12,13)

Moshe Rabbeinu seems to imply that had he conceived and given birth to the people, the question of “where shall I get meat to give the entire people,” would not be pressing. Parents are resourceful when it comes to serving their children’s needs. The amount of adrenaline which a parent has for his child is amazing! No mountain is too tall to climb, no task too difficult to perform – nothing is impossible for a parent in regard to his child. That is the way it should be. Baalei Mussar attribute this remarkable “ability” to the inherent love that Hashem…

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Rabbi L. Scheinbaum In Beha'alosecha, 5756

“If any man will be contaminated through a human corpse or on a distant road… he shall make the Pesach offering to Hashem.” (12:10)

The law of Pesach Sheini was inspired by a group of men who had been tamei, contaminated, by a corpse. They came forth and complained that they had not been permitted to share in the mitzvah of Korban Pesach. Chazal debate the identity of these men. Rabbi Yishmael says that they were the ones who were carrying Yosef’s coffin. Rabbi Yitzchak claims that they had become tamei as a result of tending to a “meis mitzvah,” a corpse who has no one to look after him. Rabbi Akiva opines that they were Aharon’s cousins, Mishael and Eltsafan, who had become…

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Rabbi L. Scheinbaum In Beha'alosecha, 5755

“When you kindle the lamps.” (8:2)

The parsha begins with the section which deals with the maintenance of the menorah. It follows immediately after the conclusion of Parashas Naso, which is concerned with the dedication of the mizbei’ach. Chazal address the juxtaposition of these two topics. They remark that upon witnessing the ceremonial activities and involvement of the nesiim in the altar’s dedication, Aharon Ha’Kohen became pained by his own and his shevet’s exclusion from them. Hashem responded to this concern by emphasizing Aharon’s unique opportunity to prepare and kindle the menorah. The Ramban notes the difficulty inherent in this statement. Aharon had the responsibility for…

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Rabbi L. Scheinbaum In Beha'alosecha, 5755

“And they journeyed from the Mountain of Hashem a three day distance.” (10:33)

The Midrash views this journey from the Mountain of Hashem in an uncomplimentary manner. Chazal equate Bnei Yisrael’s departure with a “child who is running away from school,” happy to leave the holy place where he received mitzvos. Inasmuch as their venture away from the Har Hashem was in accordance with Hashem’s will, Bnei Yisrael’s attitude reflected a haste that was unbecoming and inappropriate. We must endeavor to understand the analogy to a child running from school. After all, Klal Yisrael was not delinquent in their departure. Horav Elyakim Shlesinger, Shlita, gives the following insight into this analogy. Why does…

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Rabbi L. Scheinbaum In Beha'alosecha, 5755

“Gather to Me seventy men from the elders of Yisrael, whom you know to be the elders of the people and their officers.” (11:16)

In Sanhedrin 29, Chazal state that these men constituted the Sanhedrin. This group of elders served as the Egyptian taskmasters over the Jews. They were selected for this prestigious position because of their unparalleled devotion to Bnei Yisrael — to the point of self-sacrifice. When Pharaoh insisted that they punish Bnei Yisrael, these foremen opted to be beaten mercilessly themselves, rather than inflict punishment upon their brethren. Chazal derive from the emphasis upon this character trait that one who risks his health and welfare on behalf of Klal Yisrael merits to achieve prominence and Divine inspiration. When Pharaoh selected these…

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Rabbi L. Scheinbaum In Beha'alosecha, 5755

“And Moshe said to him, ‘Are you being zealous for my sake? Would that the entire people of Hashem could be prophets'” (11:29)

Two elders prophesied in the camp. When Moshe’s son, Gershom, heard the prophecies, he ran to tell his father. According to one comment in the Midrash, the prophecy predicted Moshe’s imminent death in the desert and Yehoshua’s ascension to leadership. Moshe received the news of the prophecy calmly. Yehoshua, on the other hand, was greatly shaken by the prediction, and he asked Moshe to imprison the two prophets. Moshe’s response to his student Yehoshua reveals his greatness and underscores his brilliance as the quintessential leader of Klal Yisrael. Horav S.R. Hirsch, z.l., derives from Moshe’s perspective the necessary attitude a…

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Sruly Schnair In Beha'alosecha, 5754

“Make for you two trumpets of silver… and they shall be for you for the calling of the congregation… and when they shall blow with them they shall gather together unto you all the congregation.” (10:2,3)

Rashi explains that these trumpets were to be used only by Moshe. Moshe had been elevated to the unparalleled position of king over Am Yisrael. The trumpets were symbols of honor and prestige for him. Before he passed on, the trumpets were put away never to be used again. In contrast, all of the other vessels created for specific use in the Mishkan, i.e. the Aron, Luchos, Shulchan, and Menorah were to be passed down from generation to generation. The Satmar Rebbe z.l. offers a profound explanation for this distinction. Everything can be bequeathed from generation to generation. The chatzotzros,…

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Sruly Schnair In Beha'alosecha, 5754

“And if you will come into war in your land against the enemy that oppresses you, then you shall blow an alarm with trumpets, and you shall be remembered before Hashem your G-d and you shall be saved from your enemies.” (10:9)

Discussing Klal Yisrael‘s entry into battle, in Parashas Ki Tzeitzei (Devarim 21:10), the Torah does not seem to outline any specific means of aggressive attack. The Torah simply states, “When you go forth to war against your enemies, and Hashem your G-d will deliver them into your hands.” Why is there such a disparity between the two parshios dealing with waging war on the enemy? The Kotzker Rebbe z.l. distinguishes between two contrasting types of war. He suggests that the term “war” is actually an allusion to man’s constant battle with the yetzer hora, evil inclination. The differential is determined…

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“There were men who were contaminated by a human corpse and could not make the Pesach-offering on that day… Those men said to him (Moshe)… ‘Why should we be diminished by not offering Hashem’s offering in its appointed time?'” (9:6,7)

“Did I conceive this entire people or did I give birth to it… where shall I get meat to give this entire people when they weep to me?” (11:12,13)

“If any man will be contaminated through a human corpse or on a distant road… he shall make the Pesach offering to Hashem.” (12:10)

“When you kindle the lamps.” (8:2)

“And they journeyed from the Mountain of Hashem a three day distance.” (10:33)

“Gather to Me seventy men from the elders of Yisrael, whom you know to be the elders of the people and their officers.” (11:16)

“And Moshe said to him, ‘Are you being zealous for my sake? Would that the entire people of Hashem could be prophets'” (11:29)

“Make for you two trumpets of silver… and they shall be for you for the calling of the congregation… and when they shall blow with them they shall gather together unto you all the congregation.” (10:2,3)

“And if you will come into war in your land against the enemy that oppresses you, then you shall blow an alarm with trumpets, and you shall be remembered before Hashem your G-d and you shall be saved from your enemies.” (10:9)

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