Were the Moavites really afraid that the Jews would overrun them? Does the Torah not exhort us, “You shall not distress Moav, and you shall not provoke war with them” (Devarim 2:9). Certainly, explains the Chasam Sofer, Moav was acutely aware that the Jews on their own would not harass them and surely not contend militarily with them. What did they fear? It was the Am, “the People” – the eirev rav, mixed multitude, who tagged along with the nation, claiming they wanted to join. It was this same eirev rav that catalyzed the Golden Calf, and it has been…

Bilaam’s true character came to the fore as he demonstrated his implacable greed. It was all about money and honor. Chazal (Pirkei Avos 5:19) draw the distinction between the disciples of the wicked Bilaam and the disciples of Avraham Avinu. Students invariably attempt to emulate their mentor. Bilaam possessed three base qualities which represented his character; these were the distorted principles upon which he built his flawed life: ayin raah, evil eye, jealousy, begrudging the prosperity which others achieved and personal gain at the  expense of others; Ruach gevohah, haughty spirit, displaying arrogance as self-importance, pride and an ability to…

Rashi explains that Bilaam saw the future sons of Yisro (one of Yisro’s seven names was Keini) and was surprised at the distinction they had earned. He intimated (Midrash Tanchuma), “I wonder from where you (Yisro) became worthy of this (extraordinary honor and spiritual nachas). Were you not with me at the time we (Bilaam, Yisro, Iyov) gave advice to Pharaoh (on how to address the ‘Jewish problem’)? Yet, you have settled in the stronghold and citadel of Yisrael.” Apparently, Bilaam conveniently forgot that when he advised Pharaoh to kill the Jews, Yisro picked himself up and fled Egypt. Later…

Chazal (Sanhedrin 82a) teach that Pinchas saw the moral outrage which Zimri had committed. He immediately remembered the halachah (which applies to this act). He first asked his Rebbe, Moshe Rabbeinu, “Did you not teach that one who cohabits with an aramis/pagan, zealots may strike/kill him?” If someone comes to ask a shailah concerning how he should act, however, we do not rule as such (Kanaim pogin bo, zealots may strike him.) “This concept of halachah, “this is the law, v’ein morin kein, but we do not rule in this manner,” is novel. After all, if it is the halachah,…

Chazal famously derive a deeper, homiletic l miskayeim esson from this pasuk. The Gemorah (Berachos 63b), states: Ein divrei Torah ela b’mi she’meimis atzmo aleha, “The words of Torah are upheld only by one who ‘kills’ himself over it.” This metaphor refers to the self-sacrifice one must be willing to expend for the sake of Torah study. Meimis atzmo aleha means dedication, diligence, abnegating comforts and worldly pleasures, all for the purpose of Torah study, its understanding and internalization. True growth requires a form of self-sacrifice, whereby one “kills” his personal desires in pursuit of spiritual achievement. Famous Torah scholars…

How is Moshe to “take” Aharon on his last journey? True, his time to return his lofty soul to its Heavenly Source had come. Aharon was not a person who lived in this world. He was a Himmel mentch, one who lived in the Heavens Above, one who was very comfortable in his ruchniyos, spirituality. To him, death was truly traversing the gesher ha’chaim, bridge of life, from this world to life in the Heavenly sphere. Yet, Moshe had to convince/comfort him with words. Rashi says b’divrei nichumim, comforting words. What were these words? What could Moshe convey to Aharon…

Aharon HaKohen was niftar, and all of Klal Yisrael mourned his passing. Rashi underscores the fact that all of Klal Yisrael mourned, because he touched the lives of all Jews. As the paragon of peaceful coexistence, as the ohaiv shalom v’rodef shalom, one who loved peace and pursued peace, he made it his goal to encourage people to get along. At the slightest whiff of discord between friends, between husband and wife, Aharon was present to patch things up and convince the two parties to move one with life and live together in peace. Thus, when he died, everyone sorely…

Korach had all the answers. After all, he stipulated that he was acting l’shem Shomayim, for the sake of Heaven. He had no envy. He cared about the people, and they required a change in leadership. Chazal (Pirkei Avos 5:11) distinguish between: a machlokes, controversy, whose goal is to seek the truth and raise the banner of Hashem, a machlokes l’shem Shomayim; and one which is for personal benefit, she’lo l’shem Shomayim. Rambam writes that the words of he whose goal is the truth, unembellished and unvarnished, will have a kiyum, endure. Horav Chaim Shmuelevitz, zl, explains that the Rambam…

Moshe Rabbeinu’s reaction to the sinful rebellion of Korach and his followers is atypical of our quintessential leader. This was the not first time the Jewish People had rebelled. First, it was the sin of the Golden Calf, which consisted of idol worship accompanied by licentious revelry. Nonetheless, Moshe asked Hashem to forgive them. Then came the meraglim, the princes who left as spies and returned as rebellious usurpers. We observe Tishah B’Av, our national day of mourning, thanks to their scurrilous report and the people’s inexcusable reaction. Once again, Moshe asked Hashem to accept their sincere repentance. Concerning Korach,…

Leveling the complaint at Moshe and Aharon is ludicrous. The people saw how miraculously the ground had opened up beneath the usurpers, swallowing them before returning to its normal state. Moshe and Aharon were probably just as surprised as the people. They all saw the fire that burned the 250 men who had prepared and offered the incense. Clearly, Moshe and Aharon played no role in their deaths. Furthermore, why are these men referred to as Am Hashem, the people of G-d? They certainly were not acting very much like members of the Jewish People. Horav Meir Tzvi Bergman, Shlita,…

Chazal (Sanhedrin 90b) prove from the above pasuk that Techiyas Ha’Meisim, the Resurrection of the Dead, is supported min haTorah. The Torah enjoins the people to give their Terumah to Aharon HaKohen. Will Aharon live forever? He did not even enter into the Holy Land. This teaches us that he will one day be resurrected, and Klal Yisrael will again give him their Terumah. In Kovetz Maamarim (Onsham shel baalei middos megunos), Horav Elchonon Wasserman, zl, cites Chazal (Kesubos 111b) who teach that Techiyas Ha’Meisim has one criterion that should not be ignored. Unless one studies/has studied Torah or supported…

Parshiyos Shelach and Korach reveal Jewish leaders who fell from greatness to infamy. The Torah’s portrayal of the downfall of these leaders teaches us that no one is immune to failure, and even the most spiritually elevated must always be vigilant. One must scrutinize every change in behavior, in attitude, however minute, before it becomes a blatant flaw. Our parshah begins with the story of the meraglim, Nesiim, princes of the tribes, handpicked by Moshe Rabbeinu. Yet, their fear and self-destructive perception of Eretz Yisrael led to their personal downfalls, causing an entire generation to lose its opportunity to enter…

It happens: A leader to whom we have looked up, who, for all intents and purposes, has been the paragon of virtue — sins egregiously. It is not supposed to happen, because part of virtue is maintenance. A person — regardless of his exalted spiritual level — must work on himself constantly, or he will fail. Spiritual ascension is dynamic; if one takes a break to “enjoy the scenery,” he might become part of it. Rashi says that the meraglim, spies, were keshairim, kosher, righteous Jews — at first. Then something occurred which overwhelmed them, and they plummeted from their…

Rashi explains that when Kalev cried out, “Is it this alone that the son of Amram has done to us?” he caught the people off guard. When they heard this declaration, equating his rebuke of Moshe Rabbeinu as the “son of Amram,” in a seemingly degrading manner, they thought for certain that Kalev was coming out in support of a rebellion. They all became silent to listen to what he had to say. It was not what they expected to hear. Instead, he sang Moshe’s praises, relating his positive accomplishments for the people. One wonders what Kalev accomplished by this…

These men had become ritually contaminated, a status which precludes them from participating in the Korban Pesach. This was an epic spiritual experience from which they did not want to be excluded. So intense was their desire to participate, they petitioned Moshe Rabbeinu to somehow include them. In recognition of their nobility and unparalleled sheifah, aspiration/yearning for this mitzvah, Hashem appointed them to be the medium through whom He would reveal the new mitzvah of Pesach Sheini, which would be offered one month after the appointed time for Pesach. The normal course of the Torah was to issue mitzvos through…

The people clamored for meat. It is not as if they were being fed steak in Egypt, but, in the wilderness as free men, they felt that they had a right to ask for meat. If so, why did they add, “We remember the fish.” If they were asking for meat, why did they introduce the fact that they had eaten fish in Egypt? Horav Levi Yitzchak Berditchever, zl, explains that, with the manna, they were able to taste any food they liked. There was one contingency: it had to be a food with whose taste they were familiar. By…

The Chafetz Chaim commented on the pasuk in Iyov 3:18, Katan v’gadal shom hu, “Small and great are equal there” (in the World of Truth). In the next world, all external differences disappear. The distinctions we make in this world between wealthy and poor, strong and weak, influential and unnoticed, are irrelevant in Olam Habba. In this world, the barometer for determining who is “considered” great and who is small is a superficial measure. Society elevates those who appear successful, while those who seem as insignificant go unnoticed. This is an illusion. In the World of Truth, the only barometer…

Humility is one of the most fundamental and exalted character traits which define a person’s true character. It does not negate recognizing one’s talents, acumen, and achievements, but rather, attributes everything to Hashem. The humble person understands that one’s strengths are merely tools Hashem has given him for a higher purpose. Moshe Rabbeinu saw himself as fulfilling a Divine mission. He was well aware of his distinction and accomplishments, but he attributed it all to Hashem Who had sent him on a Divine mission. Humility is not about thinking less of yourself, but rather, about thinking of yourself less and…

A fundamental principle of spiritual growth is: Inspiration is fleeting, but what truly matters is how we internalize the experience/inspiration and allow it to shape our actions over time. A person may attend a powerful shiur or shmuess, ethical discourse in which the speaker’s oratory is remarkable. The listener is overcome with emotion and experiences a personal wake-up call that shakes him to his core. How long does it last before his emotion dissipates? We have all been there. If a few days pass and business proceeds as usual, it is an indication that the inspiration was like the passing…

Noticeably, the tribes of Yissachar and Zevulun – representing the one who studies Torah, and his supporter – precede Reuven, the firstborn. Horav Yaakov Hillel, Shlita, wonders about the placement of the klei, vessels, of the Mishkan. The Aron HaKodesh was placed in the innermost area, the Kodesh HaKodoshim, of the Mishkan. On the other side (external) of the Paroches, Curtain, which separated the Kodesh from the Kodesh HaKodoshim, stood the Menorah on the southern corner. Opposite it, on the northern side, was placed the Shulchan, Table. The Menorah clearly symbolizes the light of Torah (ki ner mitzvah v’Torah ohr),…

Rashi comments concerning the allusion of the individual korbanos to the Avos, Patriarchs. The young bull alludes to Avraham Avinu, who used a young bull as part of his act of chesed, kindness, in welcoming three guests to his tent. The ram refers to Yitzchak Avinu, whom Avraham replaced on the Altar with a ram. This was part of Yitzchak’s unprecedented act of mesiras nefesh, self-sacrifice. The sheep alludes to Yaakov Avinu who tended sheep during his stay with Lavan. The Torah underscores Yaakov’s honesty in making certain that he took nothing for himself that did not belong to him….

Chazal (Bamidbar Rabbah 1:7) explain that Hashem chose the wilderness as the site where He would give the Torah, by design. It is not that we received the Torah in the wilderness, because we just happened to be there. Rather we were there because this is where Hashem wanted us to receive the Torah. Horav Moshe Shternbuch, Shlita, explains the simile of wilderness as a place where there is no baalus, ownership. Likewise, one who learns Torah, one who seeks to grow and achieve in the field of Torah, must render himself like a wilderness, by relinquishing control, possession over…

Rashi explains va’yisyaldu as, “They declared their lineage.” This means they brought documents proving their lineage (as part of Am Yisrael). Kedushas Levi presents an alternative explanation in which the word va’yisyaldu is translated literally as indicating leidah, birth. As is well-known, the nations of the world trace their lineage matrilineally, after their mothers [Rus Rabbah 2:13]. Rabbi Meir comforted Avnimus HaGardi when his mother died. However, a short time later, when Avnimus’ father died, the gentile was not actively mourning his father. Rabbi Meir explained that from the standpoint of lineage, a non-Jewish idolater has no status from his…

The Yalkut relates, when the Jewish People received the Torah, the nations of the world were filled with envy. They wondered what was it about the Jews that catalyzed Hashem’s closeness to them? [Perhaps it was not the actual Torah that we received which concerned them. They really had no desire for the Torah with its demands and restrictions. They envied the relationship we had with Hashem. They refused to accept the notion that it was a two-way street. When we accept Hashem’s mitzvos, we establish a relationship during which we move closer to Hashem. The obtuseness of the nations…

The Sefer HaChinuch (mitzvah 84) offers three reasons by which to understand the mitzvah of Shemittah: first, to teach the Jew to maintain his emunah, faith in Hashem, second, to imbue him with the middah, character trait, of vatranus, yielding/selflessness/forbearance; third, to have bitachon, trust in Hashem, that He will “come through” and provide for his needs. [I underscore “needs” as opposed to “wants.” A Jew has what he needs. Wanting is a different class. Hashem provides for our needs. He determines our needs.] In other words, a Jew is to be faithful to the Almighty and to trust in…