Beha’alosecha – Page 5 – Peninim on the Torah

ויאמרו האנשים ההמה... למה נגרע לבלתי הקריב את קרבן ד' במועדו

Rabbi L. Scheinbaum In Beha'alosecha, 5774

Those men said to him… Why should we be diminished by not offering Hashem’s offering at the appointed time? (9:7)

A group of people, who due to their being in a state of tumah, ritual impurity, were ineligible to bring the Korban Pesach, presented themselves before Moshe Rabbeinu, asking for a dispensation of some sort. Their desire to offer the Korban Pesach was so intense that they appealed to Moshe to somehow, someway, help them experience this milestone event. As a result of their burning desire to perform the mitzvah, Hashem made them agents through whom He revealed the mitzvah of celebrating Pesach Sheni, the Second Pesach. Essentially, it was to be viewed as a makeup Pesach. This is the…

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בהעלותך את הנרות אל מול פני המנורה יאירו שבעת הנרות

Rabbi L. Scheinbaum In Beha'alosecha, 5773

When you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light. (8:2)

Rashi explains that the three wicks on the right and the three wicks on the left were all directed towards the Menorah’s central stem, thereby concentrating the light toward the center. Since its light was focused, rather than spread out, the Menorah symbolized the notion that Hashem does not need its light. As the Source of all light, Hashem does not need the Menorah to illuminate the Sanctuary. The Shem MiShmuel quotes his father, the Avnei Nezer, in explaining the need for seven lights, all focused on the center. The Yalkut Shimoni makes a fascinating statement concerning the Menorah. “Why…

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והאיש אשר הוא טהור ובדרך לא היה וחדל לעשות הפסח ונכרתה הנפש ההוא מעמיה

Rabbi L. Scheinbaum In Beha'alosecha, 5773

But a man who is pure and was not on the road and had refrained from making the Pesach-offering, that soul shall be cut off from its people. (9:13)

On the one hand, we find that, throughout most of the Torah, we have confidence in people making the right choices. Man is trusted and allowed to make his own choice between right and wrong, good and evil. Despite the obstacles and numerous pitfalls, man is allowed the option to navigate the murky waters of life on his own – without that Divine “nudge.” On the other hand, in certain instances the Torah is quite up front in directing the person in no uncertain terms, concerning the way it expects him to act. There is no room for error –…

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ויהי בנסוע הארון

Rabbi L. Scheinbaum In Beha'alosecha, 5773

And when the Ark would journey. (10:35)

Va’yehi binsoa haAron are the first three words of the shortest sefer in the Torah. In the Talmud Shabbos 115b, Chazal teach, Hashem placed markings (inverted nuns) immediately preceding and following this section to enclose it and separate it from the rest of the Torah. This was done to teach that this is not its proper place. (These pesukim belong earlier in Perek 2 of Sefer Bamidbar where the Torah describes how each tribe camped under its banner.) Rabbi (Yehudah HaNasi) says, “It is not for this reason that the signs (inverted nuns) appear, but rather, because this section ranks…

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ועתה נפשנו יבשה אין כל בלתי אל המן עינינו והמן כזרע גד הוא ועינו כעין הבדלח

Rabbi L. Scheinbaum In Beha'alosecha, 5773

But now, our life is parched, there is nothing; we have nothing to anticipate but the Manna. Now the Manna was like a coriander seed and its color was like the color of b’dolach. (11:6,7)

Rashi explains that the individuals who complained, “We have nothing to anticipate but the Manna,” were countered by Hashem, Who said, “The Manna was like a coriander seed with a color similar to crystal.” As the commentators explain, it had the taste of dough saturated with oil. Rashi understands that Hashem was alluding to the world, “Look at about what My children are complaining! They say the Manna is nothing worth waiting for, and I show you that it is indeed quite special.” This does not mean that the Jewish People were full of complaints. It is possible that they…

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והאיש משה ענו מאד

Rabbi L. Scheinbaum In Beha'alosecha, 5773

Now the man Moshe was exceedingly humble. (12:3)

Humility is built upon a person’s assessment of himself. It has nothing to do with his being able to speak up or take a stand on behalf of what is right. A humble person is well aware of his personal ability and successes in life. He just feels that he could have done so much more. As far as his ability is concerned, he considers himself lacking in achievement. With his G-d-given talents, he should have been that much greater. As a result of this self-assessment, one carries himself in a manner incongruous with that of a person who is…

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Rabbi L. Scheinbaum In Beha'alosecha, 5772

“Speak to Aharon and say to him: When you kindle the lamps.” (8:2)

Aharon HaKohen was chagrined that every Nasi participated in the Chanukas HaMishkan, dedicating the Sanctuary, while he and the tribe of Levi had been excluded. Hashem reassured him that his service was greater than theirs, because he was to prepare and kindle the Menorah. We must endeavor to understand how the kindling of the Menorah represents a greater spiritual service than participating in the dedication of the Mishkan. Horav Yechezkel Levenstein, z.l., explains that every mitzvah that one performs is generally accompanied by a certain amount of physical benefit or pleasure. This physical dimension detracts from the spiritual dimension…

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Rabbi L. Scheinbaum In Beha'alosecha, 5772

“Miriam and Aharon spoke about Moshe regarding the Cushite woman he had married…Now the man Moshe was exceedingly humble…‘Why did you not fear to speak about My servant, about Moshe?’” (12:1,3,8)

In Hilchos Deios the Rambam defines a “holech rochil” talebearer, a baal lashon hara, slanderer, as one who maliciously spreads disparaging information about an individual. This applies even if the tale he bears is true. He adds that one who speaks lashon hara as a joke, to poke fun innocuously without malice, is still viewed as “touching” on lashon hara. It is considered avak lashon hara, “dust” of lashon hara. It seems clear from the Rambam, however, that unless one speaks lashon hara maliciously, out of hatred for his victim, he does not transgress the Biblical injunction against lashon hara….

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Rabbi L. Scheinbaum In Beha'alosecha, 5772

“Not so is My servant Moshe; in My entire house he is trusted.” (12:7)

The Torah emphasizes the fact that Moshe Rabbeinu’s nevuah, prophesy, is unlike that of other prophets, such as, Aharon and Miriam. Once Horav Simcha Zelig Reiger, z.l., the Av Bais Din of Brisk asked Horav Chaim Soloveitchik, z.l., the significance of the term, “b’chol baisi neeman hu,” “in My entire house he is trusted,” in regard to Moshe’s level of prophesy. Indeed, in his Hilchos Yesodei HaTorah in which he enumerates the various differences between Moshe’s nevuah and that of other prophets, the Rambam does not mention the concept of “in My entire house he is trusted.” Rav Chaim explained…

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Rabbi L. Scheinbaum In Beha'alosecha, 5771

“When you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light.” (8:2)

Rashi explains that the three wicks on the right and the three wicks on the left were all directed towards the Menorah’s central stem, thereby concentrating the light toward the center. Since its light was focused, rather than spread out, the Menorah symbolized the idea that Hashem does not need its light. As the Source of all light, Hashem does not need the Menorah to illuminate the Sanctuary. The Shem MiShmuel quotes his father, the Avnei Nezer, to explain the need for seven lights, all focused on the center. The Yalkut Shimoni makes a fascinating statement concerning the Menorah: “Why…

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ויאמרו האנשים ההמה... למה נגרע לבלתי הקריב את קרבן ד' במועדו

Those men said to him… Why should we be diminished by not offering Hashem’s offering at the appointed time? (9:7)

בהעלותך את הנרות אל מול פני המנורה יאירו שבעת הנרות

When you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light. (8:2)

והאיש אשר הוא טהור ובדרך לא היה וחדל לעשות הפסח ונכרתה הנפש ההוא מעמיה

But a man who is pure and was not on the road and had refrained from making the Pesach-offering, that soul shall be cut off from its people. (9:13)

ויהי בנסוע הארון

And when the Ark would journey. (10:35)

ועתה נפשנו יבשה אין כל בלתי אל המן עינינו והמן כזרע גד הוא ועינו כעין הבדלח

But now, our life is parched, there is nothing; we have nothing to anticipate but the Manna. Now the Manna was like a coriander seed and its color was like the color of b’dolach. (11:6,7)

והאיש משה ענו מאד

Now the man Moshe was exceedingly humble. (12:3)

“Speak to Aharon and say to him: When you kindle the lamps.” (8:2)

“Miriam and Aharon spoke about Moshe regarding the Cushite woman he had married…Now the man Moshe was exceedingly humble…‘Why did you not fear to speak about My servant, about Moshe?’” (12:1,3,8)

“Not so is My servant Moshe; in My entire house he is trusted.” (12:7)

“When you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light.” (8:2)

YEARS

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