Rabbi L. Scheinbaum

“And Korach took . . . and Dasan and Aviram . . . the sons of Reuven.” (16:1)

Rashi notes that the Torah mentions Dasan and Aviram’s lineage. He explains that, since the tribe of Reuven encamped on the south in close proximity to Korach, they developed an association with Korach. This relationship enabled their involvement in Korach’s dispute. This seems puzzling. Throughout their sojourn in the wilderness, we find Dasan and Aviram described as Moshe’s archenemies who instigated every incursion. Their incessant bickering and complaining resulted in many tragic consequences. Horav Chaim Elazary, z.l., suggests the following difference between the insurgent attitude of Korach and Dasan and Aviram’s orientation. Even though Dasan and Aviram undoubtedly exhibited flagrant…

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Rabbi L. Scheinbaum In Korach, 5753

“And Korach took.” (16:1)

Korach’s downfall at least partially originated in his own logistic approach to Torah law. His lack of respect for Moshe, which was a result of his overwhelming jealousy, caused him to judge right and wrong without consulting his teachers. This divergence from the halachic process contributed to Korach’s total rejection of the Torah way. Rashi cites an example of Korach’s distorted approach to Torah law. He clad his followers in garments made entirely of techeles, blue wool. They came before Moshe, questioning if a garment made entirely of blue wool requires tzitzis. Moshe undoubtedly responded that tzitzis is a requirement…

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Rabbi L. Scheinbaum In Korach, 5753

“And Korach took.” (16:1)

The Targum Onkelos interprets Korach’s “taking” as “and Korach separated (himself).” The Sfas Emes applies this concept in the following manner. In Tana D’vei Eliyahu 25, Chazal teach that one must always strive to attain the standard established by his ancestors. He must always ask himself, “When will my actions reach those of my ancestors?” One who is consistent in this self-expectation demonstrates the motivation which is so essential for continued spiritual development. The Sefas Emes cites R’ Simcha Bunim of Paschischa who states that the behavior of a Jew must be in consonance with that of the Jews throughout…

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Rabbi L. Scheinbaum In Shelach, 5753

“In this desert shall fall your carcasses.” (14:29)

Several commentators question the justification of the severe punishment of Bnei Yisrael. Indeed, the report the spies presented was a direct and accurate response to Moshe’s inquiries. Their only mistake was their own judgmental assessment of what they had seen, suggesting that Bnei Yisrael would be unable to successfully invade the land. They simply expressed their opinion! We may suggest the following idea. Bnei Yisrael were taken out of Egypt and until now Hashem had well provided for them. Moshe was their leader, specifically chosen for this position by Hashem. The assessment of the given situation should have been made…

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Rabbi L. Scheinbaum In Shelach, 5753

“And the whole congregation said to stone them with stones.” (14:10)

The Talmud in Sotah 35a says that they never aimed the stones at the men, rather they threw them in the direction of Heaven. There seems to be a dispute about what occured – were the stones originally aimed at Heaven? Or, rather, did Hashem’s Cloud of Glory descend and “catch” the stones? We may suggest a homiletic rendering of this Chazal. Bnei Yisrael chose to hurl stones at their leaders, because of their “dissenting” views. They did not realize, however, that hurling “stones” or other epithets at Gedolei Yisrael is tantamount to hurling stones at Heaven! Our Torah leaders…

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Rabbi L. Scheinbaum In Shelach, 5753

“And Moshe called Hoshea Ben Nun, Yehoshua.” (13:16)

Rashi cites the Midrash which states that Moshe pronounced a prayer over Yehoshua, “May Hashem deliver you from the counsel of the spies.” Why did Moshe pray only for Yehoshua and omit his loyal companion Calev? Perhaps Yehoshua’s close relationship with Moshe singled him out, so that the spies suspected him of sympathizing with his rebbe, Moshe. Calev, on the other hand, was of the rank and file, whose true sympathies could be concealed until a propitious moment. Indeed, this afforded Calev the opportunity to boldly speak up against the multitude in support of Moshe. This later earned him the…

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Rabbi L. Scheinbaum In Shelach, 5753

“And Moshe called to Hoshea Ben Nun, Yehoshua.” (13:16)

The Midrash explains that Hashem took the “yud” of hra and added it to gauv to form a new name, gauvh. Horav Nissan Alpert, z.l., states that this attachment to Sarah was by specific design. In order for our people to conquer and rule Eretz Yisrael, it was necessary for Yehoshua to be imbued with Sarah’s hashkafa, philosophy. Sarah emphatically expressed her opinion regarding the proprietorship of Eretz Yisrael. It belongs to Bnei Yisrael and to no one else. With determination and resolve, she demanded of Avraham, “Cast out this maidservant and her son, for the son of the maidservant…

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Rabbi L. Scheinbaum In Shelach, 5753

“Send out men for you that they may scout out the land of Canaan.” (13:2)

Rashi cites the Midrash which questions the juxtaposition of the chapter discussing the spies upon the chapter dealing with Miriam’s speaking lashon hora against Moshe. It states that the Torah sought to emphasize the spies’ iniquity. They saw the punishment meted out to Miriam for slandering Moshe, and they, nonetheless, spoke lashon hora against Eretz Yisrael. They should have heeded the lesson inherent in Miriam’s punishment. Horav Chaim Shmulevitz, z.l., derives from this Chazal that Hashem’s punishment is presented as a corrective measure, rather than punitive. It is Hashem’s way of communicating displeasure with an individual’s deeds and a warning…

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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, 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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“And Korach took . . . and Dasan and Aviram . . . the sons of Reuven.” (16:1)

“And Korach took.” (16:1)

“And Korach took.” (16:1)

“In this desert shall fall your carcasses.” (14:29)

“And the whole congregation said to stone them with stones.” (14:10)

“And Moshe called Hoshea Ben Nun, Yehoshua.” (13:16)

“And Moshe called to Hoshea Ben Nun, Yehoshua.” (13:16)

“Send out men for you that they may scout out the land of Canaan.” (13:2)

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

“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)

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