Rabbi L. Scheinbaum

ויקח קרח

And Korach separated himself. (16:1)

Throughout the millennia, the name Korach has personified one idea: machlokes, controversy, strife, dispute for the sake of destruction. As Korach succeeded in destroying himself and his followers, so, too, do the modern-day heirs to his ignominious title destroy themselves and all those who chose the ill-fated path of following him. In a letter written in 5760, Horav Aharon Leib Shteinman, Shlita, bemoans the fact that disputes among individuals, and even among institutions, have risen to epic proportions. The Rosh Yeshivah expresses his extreme pain and anguish over this tragedy. Each party thinks that he is justified, not only in…

Home -> 5773 -> Korach

ויקח קרח

Rabbi L. Scheinbaum In Korach, 5773

And Korach separated himself. (16:1)

Korach was no fool. Yet, he acted in a manner unbecoming a person who possesses even a modicum of common sense. He had it all. Why did he throw it all away for a chance at a moment of glory? Did he not realize that he had no prospects of succeeding in this ill-fated endeavor? Rashi explains that his “eye” threw him off. He saw a succession of distinguished offspring descending from him. The illustrious Shmuel HaNavi, who was to succeed Moshe Rabbeinu and Aharon HaKohen as the nation’s spiritual leader, stood at the helm of this revered lineage. How…

Home -> 5773 -> Korach

ויקח קרח

Rabbi L. Scheinbaum In Korach, 5773

And Korach separated himself. (16:1)

In the beginning of Sefer Devarim, Moshe Rabbeinu details the places in which the Jewish nation acted inappropriately. Rather than underscore the sin and humiliate them, our leader alludes to various indiscretions by the names and places in which these events took place. Bein Paran u’bein Tofel, v’Lavan va’Chatzeiros v’Di Zahav. The commentators note that these places do not exist on any geographical map; rather, they are allegories to sins, with Paran being a reference to the spies who were sent out from the Wilderness of Paran. Tofel and Lavan allude to the people’s complaints about the Manna. Chatzeiros is…

Home -> Ki Sisa -> 5773

והיה כצאת משה אל האהל יקומו כל העם ונצבו איש פתח אהלו

Rabbi L. Scheinbaum In 5773, Ki Sisa

Whenever Moshe would go out to the Tent, the entire people would stand up and remain standing, everyone at the entrance of his tent. (33:8)

Midrash Tanchuma derives from here that one must stand up and show respect to an old man, a scholar, Av Bais Din; Head of the Rabbinical Court, and a king. He must remain at attention until the individual whom he is honoring walks out of sight. One Tanna adds that as a result of this halachah, if one of these individuals would notice a large group of people near his intended walking path, he should alter his route, so not to disturb them, since they would have to stop whatever they were doing in order to show him respect. A…

Home -> Ki Sisa -> 5773

אנא חטא העם הזה חטאה גדולה

Rabbi L. Scheinbaum In 5773, Ki Sisa

I implore! This people have committed a grievous sin. (32:31)

What did Moshe Rabbeinu mean by this statement? Of course the people had committed a grave sin. There was no question about this. On the contrary, by restating the offense, he was essentially adding insult to injury. In his Ohaiv Yisrael, the Apter Rav, zl, explains that when a person commits an aveirah, sin, the greatest punishment is the realization that he has sinned against Hashem. This does not come immediately, but, after introspection, he becomes cognitive of Hashem’s eminence; and thus, the sin which he has committed takes on a different guise. How could he have sinned against the…

Home -> Ki Sisa -> 5773

ויאמר אין קול ענות גבורה ואין קול ענות חלושה קול ענות אנכי שמע

Rabbi L. Scheinbaum In 5773, Ki Sisa

He said, “Not a sound shouting strength nor a sound shouting weakness; a sound of distress do I hear.” (32:18)

Yehoshua heard the sound of celebration over the Golden Calf. He erred in mistaking the sounds of joyful rebellion for a response to an aggressive attack. Moshe Rabbeinu corrected him, explaining that it was clear from the sound that it was far from a response to war. The sounds to the discerning ears of our quintessential leader meant that the ultimate tragedy had struck the nation: they had rebelled against Hashem. Moshe’s lengthy response to Yehoshua seems questionable. He said, “Not a sound of strength, nor a sound of weakness, but a sound of distress do I hear.” Could he…

Home -> Ki Sisa -> 5773

ויאמר אין קול ענות גבורה ואין קול ענות חלושה קול ענות אנכי שמע

Rabbi L. Scheinbaum In 5773, Ki Sisa

He said, “It is not the sound of shouting of might nor the sound of shouting of weakness; a distressing sound do I hear.” (32:18)

Yehoshua informed Moshe Rabbeinu that he heard the sound of battle in the Jewish camp. Moshe Rabbeinu replied that battle sounds consist of either the sound of victory or the sound of defeat. The sound that he heard was much different. It was the sound of blasphemy and vilification, which distresses the soul of everyone who hears it. In other words, Klal Yisrael had sinned, and the sounds that they were hearing were the sounds of blasphemy. The Chafetz Chaim, zl, explains that Moshe was actually critiquing Yehoshua for not yet being able to discern between sounds. A leader must…

Home -> Ki Sisa -> 5773

ויעשהו עגל מסכה

Rabbi L. Scheinbaum In 5773, Ki Sisa

And (they) fashioned it into a molten calf. (32:4)

Aharon HaKohen knew that Moshe Rabbeinu would return at the designated time. The people were impatient, thinking that their leader was not returning. To stall for time, Aharon instructed them to bring their gold, which he, in turn, threw into the fire. The Egyptian sorcerers, included amongst the eirav rav, mixed multitude, who joined the Jewish People when they left Egypt, employed their knowledge of the occult to create the calf. The Talmud Sotah 13a says that an amulet with the letters ali shor, “rise up ox,” engraved on it was in the possession of the Jewish People. Moshe had…

Home -> Ki Sisa -> 5773

ואמלא אתו רוח אלקים בחכמה ובתבונה ובדעת

Rabbi L. Scheinbaum In 5773, Ki Sisa

I have filled him with a G-dly spirit, with wisdom, insight, and knowledge. (31:3)

Rashi explains that chochmah, wisdom, refers to the knowledge one receives from others. Tevunah, which is defined as insight, is the product of the ideas one develops from his own wisdom. In the context of the construction of the Mishkan, daas, which is translated as knowledge, refers to the Ruach HaKodesh, Divine Inspiration, with which Betzalel was imbued. Accordingly, daas, knowledge, is on a higher cognitive level than tevunah, insight. This does not, however, appear consistent with the sequence which appears in the Shemoneh Esrai. We recite thrice daily, Ata chonein l’adam daas, u’melameid le’enosh binah, “You graciously endow man…

Home -> 5773 -> Ki Seitzei

ואם לא יחפץ האיש לקחת את יבמתו... ואמרה מאן יבמי להקים לאחיו שם בישראל

Rabbi L. Scheinbaum In Ki Seitzei, 5773

But if the man shall not wish to marry his sister-in-law… and she shall say, “My brother-in-law refuses to establish a name for his brother in Yisrael.” (25:7)

For whatever reason, the surviving brother refuses to perform yibum, levirate marriage with his sister-in-law. The woman comes before bais din and declares, Me’ein yevami l’hakim shem b’Yisrael, “My brother-in-law refuses to establish a name for his brother.” It seems from the text that no more is said, other than that he simply refuses to perform the mitzvah. Reasons are not discussed. We find another instance of miyun, refusal, in the Torah, when Yosef refused to succumb to the advances made by Potifar’s wife: Va’yimaen, vayomer, “He refused and he said” (Berachos 39:8). In this case, however, Yosef seems to…

You have Successfully Subscribed!

Back to Home -> Korach ->

ויקח קרח

And Korach separated himself. (16:1)

ויקח קרח

And Korach separated himself. (16:1)

ויקח קרח

And Korach separated himself. (16:1)

והיה כצאת משה אל האהל יקומו כל העם ונצבו איש פתח אהלו

Whenever Moshe would go out to the Tent, the entire people would stand up and remain standing, everyone at the entrance of his tent. (33:8)

אנא חטא העם הזה חטאה גדולה

I implore! This people have committed a grievous sin. (32:31)

ויאמר אין קול ענות גבורה ואין קול ענות חלושה קול ענות אנכי שמע

He said, “Not a sound shouting strength nor a sound shouting weakness; a sound of distress do I hear.” (32:18)

ויאמר אין קול ענות גבורה ואין קול ענות חלושה קול ענות אנכי שמע

He said, “It is not the sound of shouting of might nor the sound of shouting of weakness; a distressing sound do I hear.” (32:18)

ויעשהו עגל מסכה

And (they) fashioned it into a molten calf. (32:4)

ואמלא אתו רוח אלקים בחכמה ובתבונה ובדעת

I have filled him with a G-dly spirit, with wisdom, insight, and knowledge. (31:3)

ואם לא יחפץ האיש לקחת את יבמתו... ואמרה מאן יבמי להקים לאחיו שם בישראל

But if the man shall not wish to marry his sister-in-law… and she shall say, “My brother-in-law refuses to establish a name for his brother in Yisrael.” (25:7)

YEARS

Subscribe To Our Newsletter

You have Successfully Subscribed!