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“Why did you bring us up from Egypt, to die in the desert? For there is no bread and no water, and our soul is sick of the unsubstantial food.” (21:5)

With this pasuk we are introduced to a rare form of ingratitude. Horav Shimshon Raphael Hirsch Z”l points out that Bnei Yisrael’s discontent turned directly against Hashem. They did not doubt the authenticity of Moshe’s mission, but rather they felt that Hashem’s guidance was inadequate. In complaining about the manna, the miracle food from heaven, they were undoubtedly not complaining about a lack of nourishment. Their grievance lay in the fact that they weren’t eating “natural” food in the ordinary human way. The effortless, albeit miraculous, way of receiving bodily sustenance had become monotonous and tiresome.   Instead of appreciating…

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“And they wept for Aharon thirty days, all the house of Israel.” (20:29)

Rashi explains the reason that all of Bnei Yisrael grieved over Aharon’s death was his devotion to the promotion of harmony and love among all of the people. Indeed, this is stated in Avos (1:13), Be of the disciples of Aharon, love peace and pursue peace, love the people and bring them closer to the Torah. Dedication to seeking peace and harmony among people is a noble trait. Aharon exemplified this attribute through his loving sincerity in pursuing peace. His endeavor emanated from a deep sense of love for Bnei Yisrael . He did not desire to ingratiate himself in…

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“Shall one man sin and with the whole congregation will You be angry?”

This statement seems peculiar. If Korach was the only one who actually sinned, why were the others also held responsible? If they were all sinners, why did Moshe intercede on their behalf? Horav Moshe Shternbuch Shlita suggests a realistic approach by which all of the people could be held accountable for their behavior. They witnessed Moshe’s public degradation without protesting it. Indifference to the public embarrassment of the leader of the Jewish people is inexcusable. Indeed, they were viewed as collaborators in this audacious act, so that Hashem wanted to immediately destroy them. Moshe, however, pitied their weak characters and…

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“Princes of the congregation, appointed to the assembly, men of renown.” (16:2)

The Talmud in Sanhedrin 52a depicts how a Torah scholar is viewed in the eyes of the common man who is not knowledgeable in Torah (am haaretz). He is compared to a shining golden vessel. This analogy is accurate only as long as the scholar does not condescend to the level of the commoner. Once this occurs, the am ha’aretz views the scholar as nothing more than a simple clay vessel whose value is ephemeral. Rashi applies this description to Korach’s relationship with the Torah scholars of his generation, who eventually submitted and joined his mutinous revolt against Moshe and…

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“And Onn, the son of Peles.” (16:1)

The Talmud in Sanhedrin 109b states that although Onn was one of Korach’s original followers, it was his righteous wife who saved him from certain destruction. Even after she logically established the folly of following Korach it was still difficult to prevent the others from forcibly convincing her husband to return to the group. Therefore, she contrived a plot to rescue her husband from imminent disaster. She mixed a strong drink that put him to sleep. Then she and her daughter uncovered their hair and sat at the entrance to their tent. When Korach’s messengers arrived at the tent to…

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“And Korach, the son of Yitzar, the son of Kehas, took.” (16:1)

Korach was truly blessed. In fact, he possessed all those characteristics which should have destined him to be a great leader of Klal Yisrael. He was astute and erudite in Torah knowledge. He descended from a distinguished lineage. Why then did he so tragically fail? Horav Simcha Bunim of Pshischa, cites Korach’s inability to wait for the crown of leadership to be conferred upon him as the reason for his downfall. As the Torah clearly states “and Korach took” , he attempted to assume leadership by force. The mantle of leadership over the Jewish people is one that is earned…

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“And you should not go after your heart and your eyes after which you use to go astray.” (15:39)

Rashi explains that the heart and the eyes are the “spies” of the body, for they are the agents for its sins; when the eye sees and the heart desires, the body of the person eventually performs the transgression. Rashi’s statement, although technically correct, does not seem to conform with the order of the text, in which Torah precedes the “eyes” to the “heart”. If the heart’s desires are preceded by the vision of the eyes, the Torah should have clearly stated that reality.   Horav A. Mishkovsky Z”l explains that Rashi’s order and the Torah‘s order are consistent with…

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“And the people wept in this night.” (14:1)

The Talmud in Taanis 29a comments that “this” night was Tisha B’av, the ninth day of Av, which was to witness Klal Yisrael’s most tragic events. Hashem said to the people, “you wept without a reason, I will cause you to weep in the distant future.” The people’s unjustified desperation in reaction to the alarming report of the spies instigated severe misconduct which, in turn, caused death of that generation in the desert. Moreover, the consequences of that misconduct plague us to this very day. This unwarranted form of depression has been the source of significant problems for Bnei Yisrael….

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“And they went and came to Moshe and Aharon and to all the congregation of Israel… and they brought back word unto them and to all the congregation.” (13:26)

We may question the redundancy of this pasuk. It should have been sufficient to simply state, “and they brought back word unto them,” why does does the Torah add the phrase “and to all the congregation?” We may suggest that the Torah chose to emphasize the misconduct of the meraglim even in the manner in which they communicated their message. Moshe sent them to investigate the land. Therefore, upon returning from their mission, they should have reported directly to Moshe himself. This may be inferred from the opening pasuk of this parsha, which states, “send for yourself men.” Hashem was…

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“And when the cloud tarried upon the Mishkan many days, then the Bnei Yisrael kept the charge of Hashem and did not journey.” (9:19)

The Ramban describes the remarkable obedience exhibited by Bnei Yisrael in regard to their encampments. The pasuk refers to occasions when the cloud tarried many days, and the place where they happened to camp was not favorable. Even if Bnei Yisrael had desired to journey on, away from the camp site, they were nonetheless enjoined not to transgress the will of Hashem. Because of their awe of Hashem , Bnei Yisrael did not move from the designated camp site. At other times, the cloud was present for only a short time, and the people were weakened from the incessant ourney….

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