Rabbi L. Scheinbaum

“They stood/arose before Moshe.” (16:2)

Targum Yonasan adds, V’kamu b’chutzpah, “They arose with insolence.” How does the pasuk imply that they acted with chutzpah, impudence, towards Moshe Rabbeinu? On the contrary, the pasuk clearly states that they arose for him. Maharitz gives a pragmatic explanation, one that teaches us a profound lesson of the definition of chutzpah. He explains that knowing that Moshe was coming, they arose before he came, so that they would not have to get up for him. They refused to demonstrate any derech eretz, respect, for Moshe, so they were already standing when Moshe came. This is considered standing up with chutzpah….

Home -> 5762 -> Korach

Rabbi L. Scheinbaum In Korach, 5762

“And On ben Peles.” (16:1)

The Midrash teaches us that On ben Peles was saved as a result of listening to his wife. She asked him, “What do you gain by being involved in this dispute? Regardless of who triumphs, you still emerge as the loser. If Aharon is selected as Kohen Gadol – you will be his student. If Korach becomes the Kohen Gadol – you are still nothing more than a student. Why involve yourself in a ‘no win’ situation?” On’s wife spoke with seichel, common sense. Is this a reason to praise her? Basically, she only did what any level-headed person would do….

Home -> 5762 -> Korach

Rabbi L. Scheinbaum In Korach, 5762

“Korach took/separated himself.” (16:1)

What caused Korach, a distinguished leader in Klal Yisrael, to alienate himself to the degree that he fell to such a nadir of iniquity? The Bais Yisrael comments that these two words, Vayikach Korach, “Korach took,” says it all. Korach’s approach to life was defined by “taking.” It was his goal; it was his raison d’etre. He took in gashmiyus, materialism, becoming one of Klal Yisrael’s wealthiest men. He also wanted to take in ruchniyus, spirituality. He was an oveid Hashem, one who serves Hashem, with great diligence. Among the carriers of the Aron Ha’kodesh, he represented the spiritual elite of…

Home -> 5762 -> Shelach

Rabbi L. Scheinbaum In Shelach, 5762

“And you shall not go astray after your heart and after your eyes.” (15:39)

In the Talmud Berachos 12b, Chazal interpret the meaning of “straying after one’s heart and eyes.” “Straying after the heart” is a reference to entertaining heretical thoughts, and “straying after the eyes” alludes to permitting lewd thoughts to enter one’s mind. The Torah enjoins us to distance ourselves from places or situations which will inspire such sinful contemplations. We are provided with the mitzvah of Tzitzis as a reminder of our obligation to exercise care in avoiding these spiritual hazards. The Talmud Gittin 55b relates the story of Kamtza and Bar Kamtza, two people in Yerushalayim with very similar names….

Home -> 5762 -> Shelach

Rabbi L. Scheinbaum In Shelach, 5762

“They brought forth an evil report on the land that they had spied… ‘it is a land that devours its inhabitants…we were like grasshoppers in our eyes, and so we were in their eyes.’” (13:32-33)

The spies returned from their mission and spread malicious lies about Eretz Yisrael. They said the land was made for huge and robust people, not for ordinary people like the Jews. They failed to realize that they were the beneficiaries of Hashem’s favor. Wherever they went, they noticed funerals going on. Rather than realize that Hashem was sparing them by engaging the Canaanites in funeral preparations, they were quick to charge that it was a land that devours its inhabitants. They felt especially insignificant in the eyes of the giants that lived there. This statement was especially slanderous and pure conjecture….

Home -> 5762 -> Shelach

Rabbi L. Scheinbaum In Shelach, 5762

“And how is the land – is it fertile or is it lean? Are there trees in it or not?” (13:20)

Rashi comments that Moshe’s reference to a tree is an allusion to a tzaddik, righteous person. He was teaching the meraglim, spies, that if a righteous person was living in the land, he would protect its inhabitants from attack through his merit. In his Sefer Simchas HaTorah, Horav Simcha HaKohen Sheps, z.l., supplements Rashi with another reason for comparing an adam kasher to a tree. In addition to the shade which a tree provides and the fruit which it produces, a tree has a cleansing effect on the ecology. A tree purifies the air by its very existence. It balances the…

Home -> 5762 -> Beha'alosecha

Rabbi L. Scheinbaum In Beha'alosecha, 5762

“He named that place Kivros-Hataavah (the graves of lust) because there they buried the people who had been craving.” (11:34)

Immediately after the people were punished for their needless complaining, they started right up again with a new set of complaints and accusations. This time they slandered the manna, which they received daily from Hashem. They claimed they wanted meat – although there was no shortage of meat. They talked about how wonderful Egypt was – in comparison to their misery in the desert. After all was said and done, it amounted to nothing more than an uncontrolled craving. They were overpowered by their yetzer hara, evil inclination. The middah of taavah, craving/lusting for something, can overwhelm a person, so that he…

Home -> 5762 -> Beha'alosecha

Rabbi L. Scheinbaum In Beha'alosecha, 5762

“Why have You done evil to Your servant… that You place the burden of this entire people upon me? Did I conceive this entire people… that You say to me, ‘Carry them in your bosom.’” (11:11-12)

Moshe Rabbeinu despairs of the responsibility of leadership imposed upon him. Sforno explains Moshe’s complaint in the following manner: Parents often have children with whom they are in dispute. Yet, despite the existing conflict, a basic feeling of trust exists deep within the children, asserting that their parents truly love them and will do them no harm. This nation, however, had not demonstrated such trust in Moshe, and they were constantly testing to see how he would react to them. Moshe’s grievance still needs to be understood. Imagine if a great rav or rosh yeshiva would lament, “Why do I not…

Home -> 5762 -> Beha'alosecha

Rabbi L. Scheinbaum In Beha'alosecha, 5762

“Moshe heard the people weeping in their family groups, each one at the entrance of his tent.” (11:10)

Entire families vented their resentment publicly by gathering outside of their tents and weeping. Chazal say that the word “families” underscores the reason for their animus – frustration regarding the family laws that had been imposed upon them. To some of the people, the Torah’s restrictions regarding marriage were an unbearable burden. It seems strange that they would complain now. The laws were given at Sinai. Why did they not weep then? Why did they wait until now to express their acrimony? Horav Zalmen Sorotzkin, z.l., derives from here the incredible impact that a holy place can have on a person….

Home -> 5762 -> Beha'alosecha

Rabbi L. Scheinbaum In Beha'alosecha, 5762

“The people would spread out/stroll and gather it (the manna).” (11:8)

Pursuit of a livelihood is often an endeavor that consumes a person. One dedicates his energies to chasing that pot of gold which is nothing more than a dream turned nightmare for many. While one should be mishtadel, endeavor, and take the necessary steps to see to it that his material needs are provided for, he must realize and believe unequivocally that Hashem is the Provider Who will supply him with whatever he really needs. We derive this concept from the manna of which the Torah in Sefer Shemos 16:17-18 writes, “Bnei Yisrael gathered (the manna), those who took more and…

You have Successfully Subscribed!

Back to Home -> Korach ->

“They stood/arose before Moshe.” (16:2)

“And On ben Peles.” (16:1)

“Korach took/separated himself.” (16:1)

“And you shall not go astray after your heart and after your eyes.” (15:39)

“They brought forth an evil report on the land that they had spied… ‘it is a land that devours its inhabitants…we were like grasshoppers in our eyes, and so we were in their eyes.’” (13:32-33)

“And how is the land – is it fertile or is it lean? Are there trees in it or not?” (13:20)

“He named that place Kivros-Hataavah (the graves of lust) because there they buried the people who had been craving.” (11:34)

“Why have You done evil to Your servant… that You place the burden of this entire people upon me? Did I conceive this entire people… that You say to me, ‘Carry them in your bosom.’” (11:11-12)

“Moshe heard the people weeping in their family groups, each one at the entrance of his tent.” (11:10)

“The people would spread out/stroll and gather it (the manna).” (11:8)

YEARS

Subscribe To Our Newsletter

You have Successfully Subscribed!