Beha’alosecha – Page 13 – Peninim on the Torah

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, 5752

“Speak unto Aharon and say to him. When you light the lamps towards the face of the Menorah shall the seven lamps give light.” (8:2)

Rashi explains the reason for the Torah’s juxtaposition of the parsha of the Menorah upon the parsha of the Nesiim. When Aharon observed the numerous offerings brought by the Nesiim for the dedication of the altar, he felt dejected that neither he nor any member of his tribe was included in this auspicious occasion. Hashem said to him, “By your life, yours is greater than theirs, for you will kindle and prepare the lamps.” The Ramban attempts to rationalize Aharon’s discontentment, given the fact that the number of korbanos which he offered during the seven days of milluim (inauguration) far…

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Rabbi L. Scheinbaum In Beha'alosecha, 5752

“And this was the work of the Menorah… according to the pattern which Hashem had shown Moshe, so he made the Menorah.” (8:4)

Rashi explains that the word “and this” means that Hashem showed Moshe with His “finger” the exact pattern of the Menorah, as Moshe was puzzled regarding the Menorah’s pattern. Perhaps this can be further explained in the following manner: Two men are each given the necessary materials with which to build a house, although neither has the knowledge or the talent to perform this task successfully. These two individuals explore different routes in order to confront this challenge. One goes to a carpenter to learn the necessary skills for building a house. Afterwards, he takes the materials and builds the…

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Rabbi L. Scheinbaum In Beha'alosecha, 5752

“And there were men who were unclean by the (dead) body of a man, so that they could not keep the Pesach on that day and they came before Moshe. Why are we to be held back so as not to bring the korban to Hashem in its appointed season?” (9:6-7)

Rashi states that it was especially appropriate for this parsha to be presented through Moshe, so that it would be consistent with the rest of the Torah. A special group of individuals, however, merited that it be presented through them, for good things are realized through the agency of good people. Rashi is referring to those people who could not offer the Korban Pesach at its proper time, because they were ritually unclean. This was due to their contact with the body of Yosef, which they were transporting from Egypt. Rashi’s statement is perplexing. Is there anyone who had greater…

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Rabbi L. Scheinbaum In Beha'alosecha, 5752

“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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Rabbi L. Scheinbaum In Beha'alosecha, 5751

“If any man shall be unclean by reason of a dead body or be on a distant way.” (9:10)

Rashi explains the “v” in “veujr” has a dot upon it (which makes it to be considered nonexistent) to teach that it does not only mean very far off, but also if he were outside the threshold of the courtyard during the time of the slaughtering. Rashi is stating that distance is not only measured in terms of geographics, but in terms of spirit. The Yerushalmi in Pesachim (9b) emphasizes this concept by stating, “the man is distant, not the journey.” Since the dot acts as a line drawn through the letter “v”, the word is thus read…

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Rabbi L. Scheinbaum In Beha'alosecha, 5751

“On the day the Mishkan was erected, the cloud covered the Mishkan. Then in the evening, there appeared something like a fire on the Mishkan and remained there until morning. This is the way it remained… (9:15-16)

As stated in the posuk, this is the way it has remained throughout our history, a cloud hovering during the day, and a firelike apparition by night. When man is at the pinnacle of success, and the rays of the sun shine upon him with bright light, he must be aware that he is not immune forever. Life is a big circle which goes around bringing with it moments of great joy as well as moments of sadness and distress. Shlomo Hamelech says in Koheles (7:14) “On a day of goodness be good and on a bad day reflect”. The…

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Rabbi L. Scheinbaum In Beha'alosecha, 5751

“According to Hashem’s commandment they camped and according to Hashem’s commandment they journeyed.” (9:20)

The Talmud in Shabbos (31b) discusses the melacha (labor) of demolishing. Usually, any form of destruction is not categorized as prohibited labor on Shabbos. However, when this destruction is performed in order to correct or prepare for another labor then it is prohibited. Demolishing for the purpose of construction is therefore prohibited on Shabbos. The Talmud contends that demolishing in order to rebuild on the same site is destroying and therefore prohibited, while demolishing in order to rebuild elsewhere is not considered destroying. The Talmud questions this, since all forms of labor are derived from the various forms of labor…

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Rabbi L. Scheinbaum In Beha'alosecha, 5751

“And the people did not journey until Miriam was brought in again.”(12:15)

Rashi explains that Hashem gave her this honor because of the one hour which she waited for Moshe when he was cast into the river. Her waiting for Moshe was simply to find out what was going to happen to him. Does this act deserve such a significant reward? There is a deeply religious thought stated by Rabbi Yecheskel Abramsky Zt”l regarding the concept of “waiting” which will clarify this question. It is stated that when man will face his ultimate judgement before Hashem, he will be asked “Did you wait for salvation?”. The implication of this question is,…

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

“Speak unto Aharon and say to him. When you light the lamps towards the face of the Menorah shall the seven lamps give light.” (8:2)

“And this was the work of the Menorah… according to the pattern which Hashem had shown Moshe, so he made the Menorah.” (8:4)

“And there were men who were unclean by the (dead) body of a man, so that they could not keep the Pesach on that day and they came before Moshe. Why are we to be held back so as not to bring the korban to Hashem in its appointed season?” (9:6-7)

“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)

“If any man shall be unclean by reason of a dead body or be on a distant way.” (9:10)

“On the day the Mishkan was erected, the cloud covered the Mishkan. Then in the evening, there appeared something like a fire on the Mishkan and remained there until morning. This is the way it remained… (9:15-16)

“According to Hashem’s commandment they camped and according to Hashem’s commandment they journeyed.” (9:20)

“And the people did not journey until Miriam was brought in again.”(12:15)

YEARS

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