Beha’alosecha – Page 12 – Peninim on the Torah

“And he (Moshe) said leave us not… and you shall be to us instead of eyes.” (10:31)

In one interpretation of this pasuk, Rashi explains that Moshe’s request of Yisro refers to the future. His request was that the people be able to approach Yisro for enlightenment concerning any concept which they could not understand. This seems perplexing! Considering all of the wise men and elders in Klal Yisrael, was there no one to whom the people could go for advice and instruction? Why was Yisro’s counsel determined to be the most prudent? Horav Moshe Shternbuch, Shlita, suggests that Yisro’s background as a baal–teshuva rendered his advice most propitious. One who has been nurtured from birth to…

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Sruly Schnair In Beha'alosecha, 5754

“And the mixed multitude that was among them felt a lusting and then wept again also the Bnei Yisrael and they said, “who will give us meat?” and Moshe heard the people weeping in their families… and in the eyes of Moshe it was evil.” (11:4,10)

The narrative regarding the asafsuf is vexing. As mentioned previously, Bnei Yisrael lacked no food. Chazal teach that the manna, which descended daily, had an amazing quality. Its taste varied in accordance to each person’s desire. Indeed, each individual’s craving was satisfied. Nonetheless, Bnei Yisrael cried out for meat. Their ingratitude was magnified when they expressed their desire to return to the “wonderful” Egypt. Moshe’s response also seems atypical. When Bnei Yisrael sinned with the Golden Calf, Moshe entreated Hashem on their behalf. He exhausted every effort to save them from complete destruction. In this situation, Moshe “gave up” in…

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Sruly Schnair In Beha'alosecha, 5754

“And Miriam and Aharon spoke against Moshe… and when the cloud was removed from over the tent, behold, Miriam (was) leprous (as white) as snow.” (12:1,10)

Why was Miriam punished specifically with tzaraas, leprosy? Is there a definite relationship between her punishment and her sin? Horav Boruch Sorotzkin z.l. offers a profound response, based upon a novel interpretation of the meaning of sin and its effect. Sin can be viewed from two distinct perspectives. Fist, sin is a transgression of the Divine imperative. When the king issues an edict, one is obligated to adhere to it to the fullest extent. No excuses compensate for such an infraction. Second, sin may be compared to a disease. Just as there are physical ailments and disease, so, too, are…

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Rabbi L. Scheinbaum In Beha'alosecha, 5753

“Because of the enemy that beseiges you you shall sound the trumpets.” (10:9)

The Rambam in Hilchos Taanios (1:1-3) states that it is a positive mitzvah to cry out to Hashem and sound trumpets in response to any disaster which befalls a community. He cites the above pasuk as the source for this mitzvah. This reaction to tragedies is, in fact, one of the first steps leading to effective teshuvah, repentance. We are enjoined to contemplate our troubles, since they are a vehicle by which Hashem communicates His message to us. In his famous thesis on the Holocaust, Horav Y. Schwartz, Shlita, states that this command to search our ways renders it incumbent…

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Rabbi L. Scheinbaum In Beha'alosecha, 5753

“And they travelled from the mountain of Hashem.” (10:33)

In Shabbos (116a) the Talmud interprets this pasuk to mean, “They ceased to follow after Hashem and veered away.” Tosfos explains that they left Har Sinai “like a child who races from the classroom at the end of the day.” This seems enigmatic! Were they not to follow the Aron Ha’Kodesh when it travelled? What was their sin? Indeed, the Ramban states that had this not happened, they would have merited immediate entrance into Eretz Yisrael. Certainly, the mere fact of departing from Har Sinai was not considered inappropriate. On the contrary, they were travelling towards their goal, entrance into…

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Rabbi L. Scheinbaum In Beha'alosecha, 5753

“And the people were as murmurers in the ears of Hashem… and the fire of Hashem burned among them and consumed them at the edge of the camp.” (11:1) – “And the mixed multitude that was among them lusted and there wept again also the Bnei Yisrael.” (11:4)

The Torah attributes two sins to Bnei Yisrael. There is a definite relationship between the ohbbt,n act and the ensuing sin of the ;xpxt Indeed, Chazal interpret the pasuk “Bnei Yisrael began to weep again” to teach us that the participants in the “misonenim,” evil, were also Bnei Yisrael. Horav S. Breuer, z.l., examines these two sins and discuss their connection with one another. The one word, “k’misonenim,” “as murmurers,” seems to encapsulate the entire scope of their sin. Chazal offer two views of this travesty which seem to result from the concept of “k’misonenim.” Rashi explains that “misonenim” represents…

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Rabbi L. Scheinbaum In Beha'alosecha, 5753

“Have I conceived this entire nation?” (11:12)

The Sforno explains Moshe’s statement in the following manner. A father can guide his sons even when their opinions differ. This is due to the sons’ perception that their father love’s them. Therefore, the sons attribute positive motivations to the fathers’ leadership. Klal Yisrael, however, did not trust Moshe. They were suspicious of his behavior. This lack of trust undermined Moshe’s attempts to effectively lead Bnei Yisrael. In his unparalled humility, Moshe reinforced his perception of his shortcomings and inability to evoke Klal Yisrael’s trust. The Sforno offers an invaluable lesson in education, which is applicable both to the home…

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Rabbi L. Scheinbaum In Beha'alosecha, 5752

“Speak unto Aharon and say to him. When you light the lamps towards the face of the Menorah shall the seven lamps give light.” (8:2)

Rashi explains the reason for the Torah’s juxtaposition of the parsha of the Menorah upon the parsha of the Nesiim. When Aharon observed the numerous offerings brought by the Nesiim for the dedication of the altar, he felt dejected that neither he nor any member of his tribe was included in this auspicious occasion. Hashem said to him, “By your life, yours is greater than theirs, for you will kindle and prepare the lamps.” The Ramban attempts to rationalize Aharon’s discontentment, given the fact that the number of korbanos which he offered during the seven days of milluim (inauguration) far…

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Rabbi L. Scheinbaum In Beha'alosecha, 5752

“And this was the work of the Menorah… according to the pattern which Hashem had shown Moshe, so he made the Menorah.” (8:4)

Rashi explains that the word “and this” means that Hashem showed Moshe with His “finger” the exact pattern of the Menorah, as Moshe was puzzled regarding the Menorah’s pattern. Perhaps this can be further explained in the following manner: Two men are each given the necessary materials with which to build a house, although neither has the knowledge or the talent to perform this task successfully. These two individuals explore different routes in order to confront this challenge. One goes to a carpenter to learn the necessary skills for building a house. Afterwards, he takes the materials and builds the…

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Rabbi L. Scheinbaum In Beha'alosecha, 5752

“And there were men who were unclean by the (dead) body of a man, so that they could not keep the Pesach on that day and they came before Moshe. Why are we to be held back so as not to bring the korban to Hashem in its appointed season?” (9:6-7)

Rashi states that it was especially appropriate for this parsha to be presented through Moshe, so that it would be consistent with the rest of the Torah. A special group of individuals, however, merited that it be presented through them, for good things are realized through the agency of good people. Rashi is referring to those people who could not offer the Korban Pesach at its proper time, because they were ritually unclean. This was due to their contact with the body of Yosef, which they were transporting from Egypt. Rashi’s statement is perplexing. Is there anyone who had greater…

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“And he (Moshe) said leave us not… and you shall be to us instead of eyes.” (10:31)

“And the mixed multitude that was among them felt a lusting and then wept again also the Bnei Yisrael and they said, “who will give us meat?” and Moshe heard the people weeping in their families… and in the eyes of Moshe it was evil.” (11:4,10)

“And Miriam and Aharon spoke against Moshe… and when the cloud was removed from over the tent, behold, Miriam (was) leprous (as white) as snow.” (12:1,10)

“Because of the enemy that beseiges you you shall sound the trumpets.” (10:9)

“And they travelled from the mountain of Hashem.” (10:33)

“And the people were as murmurers in the ears of Hashem… and the fire of Hashem burned among them and consumed them at the edge of the camp.” (11:1) – “And the mixed multitude that was among them lusted and there wept again also the Bnei Yisrael.” (11:4)

“Have I conceived this entire nation?” (11:12)

“Speak unto Aharon and say to him. When you light the lamps towards the face of the Menorah shall the seven lamps give light.” (8:2)

“And this was the work of the Menorah… according to the pattern which Hashem had shown Moshe, so he made the Menorah.” (8:4)

“And there were men who were unclean by the (dead) body of a man, so that they could not keep the Pesach on that day and they came before Moshe. Why are we to be held back so as not to bring the korban to Hashem in its appointed season?” (9:6-7)

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