Chukas – Page 10 – Peninim on the Torah

“And the Egyptians did evil to us and to our forefathers.” (20:15)

Rashi says that from here we see that the Avos, Patriarchs, feel pain in the grave when Klal Yisrael is punished. Rashi adds the word “b’kever,” in the grave, which is enigmatic. The neshamah, soul, of the departed is not really in the grave. Its place is in the Heavens. Why does Rashi seem to emphasize the pain sustained by the souls in the grave? In his commentary, Eish Kodesh, the Piaseczner Rebbe, z.l., posits that Rashi focuses on the souls in the grave by design. He is teaching us that the Avos, whose bodies lie in the ground, are…

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Rabbi L. Scheinbaum In Chukas, 5761

About this the poets would say: “Come to Cheshbon.” (21:27)

Chazal define this pasuk homiletically, saying, “Come let the rulers who are in control of their evil-inclination make a cheshbon, reckoning, of their spiritual activity. Let us keep in mind the benefit of a mitzvah as compared to the loss incurred by a sin.” Horav Yehoshua Heshel, z.l., m’Aftah said in reference to himself, “When I was young, I thought I could rule over my province, my city – but I was not successful. I attempted then to govern over my immediate family – also, to no avail. Afterwards, I made up my mind to control myself, to rule over…

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Rabbi L. Scheinbaum In Chukas, 5760

“This is the statute of the Torah…and they shall take to you a perfectly red cow.” (19:2)

The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…

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Rabbi L. Scheinbaum In Chukas, 5760

“Because you did not believe in Me to sanctify Me in the eyes of the Bnei Yisrael.” (20:12)

Rashi explains that Hashem’s complaint against them stemmed from the fact that had they spoken to the rock, as they were commanded, it would have brought forth water and Hashem’s Name would have been sanctified. Klal Yisrael would have said, “Now, if this rock, which neither speaks nor hears and does not need subsistence, fulfills the word of Hashem, how much more so should we fulfill His word.” While this may be true, the words expressed in the Torah in criticizing them, “because you did not believe in Me,” are, at best, enigmatic. Moshe Rabbeinu was the greatest believer. Aharon…

Home -> 5760 -> Chukas

Rabbi L. Scheinbaum In Chukas, 5760

“And the Egyptians did evil to us and to our forefathers.” (20:15)

Rashi says that from here we see that the Avos, Patriarchs, feel pain in the grave when Klal Yisrael is punished. Rashi adds the word “b’kever,” in the grave, which is enigmatic. The neshamah, soul, of the departed is not really in the grave. Its place is in the Heavens. Why does Rashi seem to emphasize the pain sustained by the souls in the grave? In his commentary, Eish Kodesh, the Piaseczner Rebbe, z.l., posits that Rashi focuses on the souls in the grave by design. He is teaching us that the Avos, whose bodies lie in the ground, are…

Home -> 5760 -> Chukas

Rabbi L. Scheinbaum In Chukas, 5760

About this the poets would say: “Come to Cheshbon.” (21:27)

Chazal define this pasuk homiletically, saying, “Come let the rulers who are in control of their evil-inclination make a cheshbon, reckoning, of their spiritual activity. Let us keep in mind the benefit of a mitzvah as compared to the loss incurred by a sin.” Horav Yehoshua Heshel, z.l., m’Aftah said in reference to himself, “When I was young, I thought I could rule over my province, my city – but I was not successful. I attempted then to govern over my immediate family – also, to no avail. Afterwards, I made up my mind to control myself, to rule over…

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Moshe Marcovich In Chukas, 5758

Take Aharon and Elazar his son…strip Aharon of his vestments and dress Elazar his son in them; Aharon shall be gathered in and die there. (20:25,26)

Aharon merited a unique and exalted departure from this world. The ritual of stripping him of his clothes, so that his son Elazar could don them seems a bit enigmatic. What really is the significance of removing Aharon’s clothes prior to his death? If the underlying purpose had been that Aharon could see his son attired in the priestly vestments of the Kohen Gadol, it could have been accomplished without Aharon being dressed and then having his clothes removed. Apparently, the actual removing of Aharon’s vestments plays an important role. Horav Zaidel Epstein, Shlita, cites the Talmud Shabbos, 153A, wherein…

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Moshe Marcovich In Chukas, 5758

And the people settled in Kadosh, and Miriam died there…there was no water for the congregation…the people quarreled with Moshe. (20:1,2,3.)

The people followed a pattern that has regrettably become typical: When events did not proceed in their favor, they either complained or protested. The Alshich Hakadosh notes that the Torah does not mention that they expressed grief over Miriam’s loss, as it does regarding the deaths of Moshe and Aharon. Thus, he infers that they did not shed tears when Miriam died. Because they did not acknowledge her merit as the source of their water supply, they lost it. Being surrounded by kedushah, holiness, has little effect if one does not recognize and appreciate it. We must address Klal Yisrael’s…

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Moshe Marcovich In Chukas, 5758

Regarding this the poets would come to Cheshbon, let it be built and established as the city of Sichon. (21:27)

In the Talmud Bava Basra78b, Rabbi Yochanan understands this pasuk differently. He contends that the word “moshlim,” “rulers,” refers to those who rule over themselves/their yetzer hora, evil inclination, while “cheshbon” means “reckoning.” Those who govern their passion — who are not controlled by their yetzer hora — say, “Let us make a reckoning of the world: the loss that a mitzvah entails against its reward; the profit from a transgression against the loss it brings.” In order to progress spiritually, one must triumph over the formidable challenge presented by the yetzer hora. The key to success is making a…

Home -> 5758 -> Chukas

Moshe Marcovich In Chukas, 5758

Hashem said to Moshe and Aharon…by the border of Edom saying…Aharon shall be gathered to his people…(20:23,24)

Rashi explains that the Torah juxtaposes Aharon’s death upon Klal Yisrael’s unfruitful dialogue with Edom because of a distinct relationship between the two. When Klal Yisrael attempted to join Eisav’s descendants, they created a breach in their activities which resulted in the loss of Aharon. Why? How is Aharon’s death associated with their attempt to establish diplomatic relations with Eisav? Horav Nissan Alpert,zl, cites the pasuk in Devarim 32:4, “The Rock, His work is perfect, for all His ways are justice.” Hashem’s rectitude in justice is manifest in that He will not punish a person if it will cause undue…

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“And the Egyptians did evil to us and to our forefathers.” (20:15)

About this the poets would say: “Come to Cheshbon.” (21:27)

“This is the statute of the Torah…and they shall take to you a perfectly red cow.” (19:2)

“Because you did not believe in Me to sanctify Me in the eyes of the Bnei Yisrael.” (20:12)

“And the Egyptians did evil to us and to our forefathers.” (20:15)

About this the poets would say: “Come to Cheshbon.” (21:27)

Take Aharon and Elazar his son…strip Aharon of his vestments and dress Elazar his son in them; Aharon shall be gathered in and die there. (20:25,26)

And the people settled in Kadosh, and Miriam died there…there was no water for the congregation…the people quarreled with Moshe. (20:1,2,3.)

Regarding this the poets would come to Cheshbon, let it be built and established as the city of Sichon. (21:27)

Hashem said to Moshe and Aharon…by the border of Edom saying…Aharon shall be gathered to his people…(20:23,24)

YEARS

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