Beha’alosecha – Page 12 – Peninim on the Torah

Rabbi L. Scheinbaum In Beha'alosecha, 5755

“Gather to Me seventy men from the elders of Yisrael, whom you know to be the elders of the people and their officers.” (11:16)

In Sanhedrin 29, Chazal state that these men constituted the Sanhedrin. This group of elders served as the Egyptian taskmasters over the Jews. They were selected for this prestigious position because of their unparalleled devotion to Bnei Yisrael — to the point of self-sacrifice. When Pharaoh insisted that they punish Bnei Yisrael, these foremen opted to be beaten mercilessly themselves, rather than inflict punishment upon their brethren. Chazal derive from the emphasis upon this character trait that one who risks his health and welfare on behalf of Klal Yisrael merits to achieve prominence and Divine inspiration. When Pharaoh selected these…

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Rabbi L. Scheinbaum In Beha'alosecha, 5755

“And Moshe said to him, ‘Are you being zealous for my sake? Would that the entire people of Hashem could be prophets'” (11:29)

Two elders prophesied in the camp. When Moshe’s son, Gershom, heard the prophecies, he ran to tell his father. According to one comment in the Midrash, the prophecy predicted Moshe’s imminent death in the desert and Yehoshua’s ascension to leadership. Moshe received the news of the prophecy calmly. Yehoshua, on the other hand, was greatly shaken by the prediction, and he asked Moshe to imprison the two prophets. Moshe’s response to his student Yehoshua reveals his greatness and underscores his brilliance as the quintessential leader of Klal Yisrael. Horav S.R. Hirsch, z.l., derives from Moshe’s perspective the necessary attitude a…

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Sruly Schnair In Beha'alosecha, 5754

“Make for you two trumpets of silver… and they shall be for you for the calling of the congregation… and when they shall blow with them they shall gather together unto you all the congregation.” (10:2,3)

Rashi explains that these trumpets were to be used only by Moshe. Moshe had been elevated to the unparalleled position of king over Am Yisrael. The trumpets were symbols of honor and prestige for him. Before he passed on, the trumpets were put away never to be used again. In contrast, all of the other vessels created for specific use in the Mishkan, i.e. the Aron, Luchos, Shulchan, and Menorah were to be passed down from generation to generation. The Satmar Rebbe z.l. offers a profound explanation for this distinction. Everything can be bequeathed from generation to generation. The chatzotzros,…

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Sruly Schnair In Beha'alosecha, 5754

“And if you will come into war in your land against the enemy that oppresses you, then you shall blow an alarm with trumpets, and you shall be remembered before Hashem your G-d and you shall be saved from your enemies.” (10:9)

Discussing Klal Yisrael‘s entry into battle, in Parashas Ki Tzeitzei (Devarim 21:10), the Torah does not seem to outline any specific means of aggressive attack. The Torah simply states, “When you go forth to war against your enemies, and Hashem your G-d will deliver them into your hands.” Why is there such a disparity between the two parshios dealing with waging war on the enemy? The Kotzker Rebbe z.l. distinguishes between two contrasting types of war. He suggests that the term “war” is actually an allusion to man’s constant battle with the yetzer hora, evil inclination. The differential is determined…

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Sruly Schnair In Beha'alosecha, 5754

“And he (Moshe) said leave us not… and you shall be to us instead of eyes.” (10:31)

In one interpretation of this pasuk, Rashi explains that Moshe’s request of Yisro refers to the future. His request was that the people be able to approach Yisro for enlightenment concerning any concept which they could not understand. This seems perplexing! Considering all of the wise men and elders in Klal Yisrael, was there no one to whom the people could go for advice and instruction? Why was Yisro’s counsel determined to be the most prudent? Horav Moshe Shternbuch, Shlita, suggests that Yisro’s background as a baal–teshuva rendered his advice most propitious. One who has been nurtured from birth to…

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Sruly Schnair In Beha'alosecha, 5754

“And the mixed multitude that was among them felt a lusting and then wept again also the Bnei Yisrael and they said, “who will give us meat?” and Moshe heard the people weeping in their families… and in the eyes of Moshe it was evil.” (11:4,10)

The narrative regarding the asafsuf is vexing. As mentioned previously, Bnei Yisrael lacked no food. Chazal teach that the manna, which descended daily, had an amazing quality. Its taste varied in accordance to each person’s desire. Indeed, each individual’s craving was satisfied. Nonetheless, Bnei Yisrael cried out for meat. Their ingratitude was magnified when they expressed their desire to return to the “wonderful” Egypt. Moshe’s response also seems atypical. When Bnei Yisrael sinned with the Golden Calf, Moshe entreated Hashem on their behalf. He exhausted every effort to save them from complete destruction. In this situation, Moshe “gave up” in…

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Sruly Schnair In Beha'alosecha, 5754

“And Miriam and Aharon spoke against Moshe… and when the cloud was removed from over the tent, behold, Miriam (was) leprous (as white) as snow.” (12:1,10)

Why was Miriam punished specifically with tzaraas, leprosy? Is there a definite relationship between her punishment and her sin? Horav Boruch Sorotzkin z.l. offers a profound response, based upon a novel interpretation of the meaning of sin and its effect. Sin can be viewed from two distinct perspectives. Fist, sin is a transgression of the Divine imperative. When the king issues an edict, one is obligated to adhere to it to the fullest extent. No excuses compensate for such an infraction. Second, sin may be compared to a disease. Just as there are physical ailments and disease, so, too, are…

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Rabbi L. Scheinbaum In Beha'alosecha, 5753

“Because of the enemy that beseiges you you shall sound the trumpets.” (10:9)

The Rambam in Hilchos Taanios (1:1-3) states that it is a positive mitzvah to cry out to Hashem and sound trumpets in response to any disaster which befalls a community. He cites the above pasuk as the source for this mitzvah. This reaction to tragedies is, in fact, one of the first steps leading to effective teshuvah, repentance. We are enjoined to contemplate our troubles, since they are a vehicle by which Hashem communicates His message to us. In his famous thesis on the Holocaust, Horav Y. Schwartz, Shlita, states that this command to search our ways renders it incumbent…

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Rabbi L. Scheinbaum In Beha'alosecha, 5753

“And they travelled from the mountain of Hashem.” (10:33)

In Shabbos (116a) the Talmud interprets this pasuk to mean, “They ceased to follow after Hashem and veered away.” Tosfos explains that they left Har Sinai “like a child who races from the classroom at the end of the day.” This seems enigmatic! Were they not to follow the Aron Ha’Kodesh when it travelled? What was their sin? Indeed, the Ramban states that had this not happened, they would have merited immediate entrance into Eretz Yisrael. Certainly, the mere fact of departing from Har Sinai was not considered inappropriate. On the contrary, they were travelling towards their goal, entrance into…

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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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“Gather to Me seventy men from the elders of Yisrael, whom you know to be the elders of the people and their officers.” (11:16)

“And Moshe said to him, ‘Are you being zealous for my sake? Would that the entire people of Hashem could be prophets'” (11:29)

“Make for you two trumpets of silver… and they shall be for you for the calling of the congregation… and when they shall blow with them they shall gather together unto you all the congregation.” (10:2,3)

“And if you will come into war in your land against the enemy that oppresses you, then you shall blow an alarm with trumpets, and you shall be remembered before Hashem your G-d and you shall be saved from your enemies.” (10:9)

“And he (Moshe) said leave us not… and you shall be to us instead of eyes.” (10:31)

“And the mixed multitude that was among them felt a lusting and then wept again also the Bnei Yisrael and they said, “who will give us meat?” and Moshe heard the people weeping in their families… and in the eyes of Moshe it was evil.” (11:4,10)

“And Miriam and Aharon spoke against Moshe… and when the cloud was removed from over the tent, behold, Miriam (was) leprous (as white) as snow.” (12:1,10)

“Because of the enemy that beseiges you you shall sound the trumpets.” (10:9)

“And they travelled from the mountain of Hashem.” (10:33)

“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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