Bamidbar – Page 12 – Peninim on the Torah

“And these (are) the generations of Aharon and Moshe… and these (are) the names of the sons of Aharon.” (3:1,2)

In response to this pasuk, Rashi cites the Talmud in Sanhedrin 19b. Although the Torah mentions Aharon and Moshe’s generations, it goes on to enumerate only Aharon’s children. Chazal derive from this pasuk that the scripture considers an individual who teaches his neighbor’s son Torah as if he has actually begotten the child. The Talmud in Sanhedrin 99b offers a slight variation to this statement. Chazal view the Rebbe as the one who fashioned the child. Is there a difference between uskh, begotten, and uvag, fashioned or made him? Each in their own distinct manner, the commentaries cite differences between…

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Sruly Schnair In 5754, Bamidbar

“And the charge of Elazar the son of Aharon the kohen shall be the oil for the light, and the sweet incense, the meal offering and the annointing oil, the oversight of the Mishkan and all of that is in it, as to the sanctuary and as to its vessels.” (4:16)

At the end of the parsha, the Torah records in minute detail the various functions delegated to Bnei Levi. Each member of the tribe was given specific tasks to execute. Most notable is the multi-faceted charge allocated to Elazar. He was assigned the position of Nasi, prince, of the leviim. He also undertook to carry the vessels mentioned in the above pasuk. Chazal question Elazar’s ability to carry everything himself. Indeed, it seems logistically impossible to perform all of these duties at once. The Midrash explains that he carried the oil in his right hand, the incense in his left,…

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Rabbi L. Scheinbaum In 5753, Bamidbar

“And Hashem spoke to Moshe in the wilderness of Sinai.” (1:1)

The Midrash states that the Torah was given through the media of fire, water, and wilderness. The commentators differ in communicating the message of this Midrash. Horav M. Shapiro, z.l., suggests that these three elements reflect the magnitude of Klal Yisrael’s devotion to Hashem to the point of their self-sacrifice. Fire alludes to the fiery caldron into which Avraham Avinu was thrown because of his staunch belief in Hashem. This, however, only illustrates self-sacrifice on the part of the individual Jew. Water, which symbolizes Klal Yisrael’s passage through the Red Sea, represents our unwavering devotion to Hashem as a whole…

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Rabbi L. Scheinbaum In 5753, Bamidbar

“And Hashem spoke to Moshe in the wilderness of Sinai.” (1:1)

Chazal note an integral relationship between the “midbar,” wilderness, and the Torah. Much of the Torah’s narrative takes place in the wilderness. The Torah itself was given in the wilderness, a point which Chazal emphasize frequently. It is, therefore, appropriate that the Torah reading immediately prior to Shavuos, the festival of the giving of the Torah, is Parashas Bamidbar. Chazal suggest many explanations for this connection. Horav S.R. Hirsch, z.l., expresses a simple, but profound, idea regarding the Torah’s ideology in forming the framework of each Jew individually and Klal Yisrael as a unified entity. Hashem chose the barren, free…

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Rabbi L. Scheinbaum In 5753, Bamidbar

“And Nadav and Avihu died before Hashem when they offered a strange fire … and they had no children.” (3:4)

The Midrash states that had Nadav and Avihu taken wives and had children, they would not have died. The Chasam Sofer explains that innocent children have the need to receive proper guidance from their parents. It would, therefore, have been in the children’s merit that Hashem would have granted the parents life. Chazal, however, state other reasons for Nadav and Avihu’s tragic deaths. Two reasons which are emphasized are: Nadav and Avihu’s entrance into the Mikdash after having drunk wine; and their inappropriate rendering of a halachic decision in the presence of Moshe, their rebbe. These latter two reasons do…

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Rabbi L. Scheinbaum In 5753, Bamidbar

“And Moshe counted them according to Hashem’s word.” (3:16)

Horav Moshe Swift, z.l., notes a disparity between the census of Bnei Yisrael and that of Bnei Levi. Bnei Yisrael were counted from age twenty and over, thereby facilitating an easy count. Bnei Levi, who were counted from age one month upwards, demanded a more difficult count. The Midrash emphasized this by noting that Moshe asked, “How can I enter their tents to determine the number of babies in each family?” Hashem responded, “You do your share, and I will do mine.” The Midrash continues that Moshe stood at the doorway of each tent. The Shechinah preceded him, and a…

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Rabbi L. Scheinbaum In 5753, Bamidbar

“These things are the burden of the Bnei Kehas.” (4:15)

The Midrash illustrates the moral superiority of the Leviim by citing the difference between the footwear each wore. While members of the other tribes wore sandals, the Leviim who were responsible for carrying the Mishkan and its vessels, walked barefoot. Chazal also observe that the virtuous Bnei Kehas, the actual transporters of the Aron, walked backward, so that they did not turn their back on the Aron. This Midrash demands explanation. While walking barefoot and backward are noble ways to express reverence to the Aron, these acts do not demonstrate the Leviim’s unique virtue. In order to clarify this Midrash,…

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Rabbi L. Scheinbaum In 5752, Bamidbar

“And they gathered the entire nation on the first of the second month… according to the number of names.” (1:18)

Moshe is enjoined to take a census of Bnei Yisrael by counting the “number of names.” Ramban explains that the concept of counting the “number of names” is specifically emphasized in order to preserve the honor and dignity of each individual Jew. It would have been easier for each head of household to provide the number of children in his family. This would have denied the individual, however, his opportunity to pass before Moshe to receive his due honor. The census has a practical purpose, to count a nation’s population. The most efficient method is to gather together the data…

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Rabbi L. Scheinbaum In 5752, Bamidbar

“Count the children of Levi… every male from the age of one month and above.” (3:15)

The Leviim were an exception to the rule that men below the age of twenty were not counted in the census. Hashem instructed Moshe to count the male members of the tribe of Levi from the age of one month, since prior to thirty days old an infant’s viability is uncertain. The distinction between the tribe of Levi and the other tribes is notable. Why were the infants of the Leviim counted, despite their inability to perform any type of service? The commentators offer various reasons. We suggest that the Leviim serve as the paradigm of the individual who devotes…

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Rabbi L. Scheinbaum In 5752, Bamidbar

“All that were numbered of the Leviim, whom Moshe and Aharon numbered… All the males from a month old and upward, were twenty two thousand.” (3:39)

Ramban takes note of the fact that the members of the tribe of Levi were fewer than the other tribes in number. Although they had been counted from the age of a month old and above (unlike the other tribes who were counted only from the age of twenty years and over), they still numbered only twenty two thousand. It is astonishing that Hashem’s servants and pious devotees should not be blessed to the extreme that the rest of the people were. Ramban suggests that this is a confirmation of Chazal’s statement in Midrash Tanchuma that the tribe of Levi…

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“And these (are) the generations of Aharon and Moshe… and these (are) the names of the sons of Aharon.” (3:1,2)

“And the charge of Elazar the son of Aharon the kohen shall be the oil for the light, and the sweet incense, the meal offering and the annointing oil, the oversight of the Mishkan and all of that is in it, as to the sanctuary and as to its vessels.” (4:16)

“And Hashem spoke to Moshe in the wilderness of Sinai.” (1:1)

“And Hashem spoke to Moshe in the wilderness of Sinai.” (1:1)

“And Nadav and Avihu died before Hashem when they offered a strange fire … and they had no children.” (3:4)

“And Moshe counted them according to Hashem’s word.” (3:16)

“These things are the burden of the Bnei Kehas.” (4:15)

“And they gathered the entire nation on the first of the second month… according to the number of names.” (1:18)

“Count the children of Levi… every male from the age of one month and above.” (3:15)

“All that were numbered of the Leviim, whom Moshe and Aharon numbered… All the males from a month old and upward, were twenty two thousand.” (3:39)

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