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“A thousand from a tribe, a thousand from a tribe, for all the tribes of Yisrael shall you send to the legion.” (31:4)

The Midrash discusses the number of soldiers who went out to battle. According to one point of view, each tribe sent two thousand men, while the other view contends that each tribe sent three thousand men. The men were divided into three groups: twelve thousand were soldiers who fought in battle; twelve thousand were in charge of the various vessels and weapons; twelve thousand were there to pray. We wonder why there was a need to have an equal number of men designated specifically for prayer. This was Hashem’s war; He commanded Bnei Yisrael to wage war on the Midyanim,…

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Take vengeance for Bnei Yisrael against the Midyanites; afterward you will be gathered unto your people. Moshe sent them – a thousand from each tribe for the legion, them and Pinchas…to the legion. (31:3,6)

We find two commands regarding the Midyanites.  In the previous parsha,  immediately following the tragic plague that resulted from the Midyanite’s advice which caused the Jews to sin with the daughters of Moav, Klal Yisrael was commanded to despise Midyan as enemies of the Jewish people.  In this parsha, Hashem instructs Moshe to seek vengeance for the grave sin that Midyan catalyzed.  Two mitzvos are presented: to hate and to avenge.  Pinchas was chosen to lead a select group of soldiers in battle.  Chazal say he was the one who initiated the mitzvah when he slew Zimri and Kosbi; he…

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So there was delivered from the thousands of Yisrael, a thousand from each tribe. (31:5)

Rashi says that the term “vayimasru,” “there was delivered,” implies that the Jewish soldiers were actually coerced into going to battle.  They were well aware that Moshe Rabbeinu’s demise was dependent upon his carrying out this last war, and they did not wish to see their beloved leader die.  Rashi adds that, interestingly, for much of their forty-year sojourn they either complained to — or about — Moshe.  There was rarely a peaceful moment in their relationship.  Now, when confronted with the imminence of his death, they do not wish to see him depart.  This indicates their deep love for…

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Moshe sent them – a thousand for each tribe for the legion, them and Pinchas. (31:6)

Rashi explains why Pinchas, and not Elazar, led the army in battle against Midyan.  Hashem said that he who initiated the mitzvah, who originated the vengeance against this abominable nation, should complete the task.  Pinchas, who slew Kosbi, should finish the job.  What is the reason that “he who begins the mitzvah” is told to complete it?  Horav Chaim Shmuelevitz, zl, comments that there is no comparison between an endeavor which is executed piecemeal and one which is performed in one complete unit.  A number of people participating in a mitzvah – one after another – demonstrates the beauty of…

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Hashem spoke to Moshe saying, “Take vengeance for the Bnei Yisrael against the Midyanim; afterward you will be gathered unto your people. (31:1,2)

Moshe is instructed to seek vengeance for the harm Midyan caused  Bnei Yisrael.  Chazal tell us that Moshe responded to Hashem, “If we had been idol worshippers they would not have harmed us.  They persecuted us only because we believe in You.  Therefore, the vengeance is Yours, Hashem, not mine.”  Thus, when Moshe conveyed Hashem’s message to Bnei Yisrael, he spoke only of avenging Hashem’s honor, not his own.  Moshe’s death was connected with executing vengeance against Midyan.  The Yalkut Shimoni tells us that Hashem was apparently aware of Moshe’s distress over his “inability” to respond to Zimri’s blatant desecration…

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And Moshe gave to them, to the Bnei Gad, and the Bnei Reuven and half of the tribe of Menashe ben Yosef. (32:33)

In the previous text,  we find that  Bnei Gad and  Bnei Reuven requested to remain in Eiver HaYarden.  How did shevet Menashe enter  into the situation?  Moreover, why did only a part of shevet Menashe stay?  Last, why did they receive such a large parcel of land?  The Ramban contends that actually Moshe asked for volunteers to join the two tribes who remained  in Eiver HaYarden.  Part of the tribe of Menashe responded, probably because of their abundant flocks.   In his commentary on Sefer Devarim, the Netziv claims that Moshe insisted that part of shevet Menashe move to Eiver…

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And Moshe became angry at the officers of the army…and Elazar the Kohen told the soldiers going to war, “This is the statute of the Torah that Hashem told Moshe. (31:14)

One should do everything possible to contain his anger.  Perhaps, if one seriously considers the devastating effect of anger,  he would exert more effort  to control himself.  This  seems to apply only in the event the anger is unfounded.  What about situations in which  one feels his anger is justified — or  if it really is justified? Rav Chaim claims that the detrimental results of anger, the loss of one’s wisdom and stature, apparently occur regardless of the nature of the anger.  Indeed, by taking into account the tragic effects of anger, one might quite possibly deter the anger from…

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Behold! You have risen up in a place of your fathers, a society of sinful people, to add more to the burning wrath of Hashem against Yisrael. (32:14)

Moshe Rabbeinu’s reaction to  Bnei Gad and Bnei Reuven seems atypical.  What did they do that was sufficiently  terrible to invoke such anger on his part?  How were they jeopardizing the rest of the people with their request?  Horav Eliyohu Meir Bloch,zl, offers a thoughtful explanation, addressing why Moshe Rabbeinu reacted in the way that he did.  When a group of people breaks away from the community and seek to be different – even if what they are requesting is justified – it creates a rift in the general populace.  The situation is  no longer the same.  The communal zeal…

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“Take vengeance for the Bnei Yisrael against the Midyanites afterward you will be gathered unto Your people.” (31:2)

Moshe Rabbeinu’s death was dependent upon his waging war against the Midyanites. Why was this so? What would have happened if vengeance had been meted against Midyan after Moshe’s death? Meshech Chochmah posits that had Moshe not been at the forefront of the battle against Midyan, some individuals would infer that Moshe did not support taking adverse action against them. Moshe benefitted greatly from his stay in Midyan. He married the daughter of Yisro, the high priest of Midyan. He lived there for a number of years, safe and secure from the clutches of Pharaoh. Perhaps he was beholden to…

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“The children of Reuven and the children of Gad had abundant livestock… they approached him (Moshe) and they said, pens for the flock we shall build here for our livestock and cities for our children… and Moshe said to them… Build for yourselves cities for your small children and pens for your livestock.” (37:1,16,24)

Chazal teach us that Moshe criticized Bnei Gad and Bnei Reuven for the prioritization of their values. They said they would build pens for their animals and cities for their children. They were implying that their livestock rated higher priority than their children. In Moshe Rabbeinu’s response, he implied that they should respond first to the needs of their children, and only then take the necessary steps to care for their livestock. It is difficult to comprehend that such great people would place their livestock before their children. This is not a question of priorities – it represents sheer stupidity!…

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