Ki Seitzei – Page 14 – Peninim on the Torah

The people sat to eat and drink, and they got up to revel. (32:6)

The creation of the Golden Calf was a grave sin. It was compounded when the Bnei Yisrael rose to revel. Rashi explains the word “l’tzachek,” “to have fun,” to revel, as implying a complete degeneration on their part. Their behavior became wanton. In addition to the idolatry of the Golden Calf, they committed various immoral acts. These acts even included murder, when they killed Chur as he attempted to dissuade them from serving the Golden Calf. Horav Eliyahu Meier Bloch, zl, observes that not all errors in philosophy are critical ones. It is still possible for an individual to modify…

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Moshe Marcovich In Ki Seitzei, 5758

Moshe stood at the gateway of the camp and said, ‘Whoever is for Hashem, join me!’ And all the Levi’im gathered around him. (32:26)

Moshe explained to the Jews that they would have to take a stand. They could not claim to be servants of Hashem while still professing allegiance to the Golden Calf. Moshe cried out, “Mi l’Hashem eilai!”, “Whoever is for Hashem, join me!” Shevet Levi came forward. They were the only ones who had the courage to take a stand, to make a total commitment to the Almighty. Chazal question the poor response to Moshe’s challenge. Who would not come forward to swear allegiance to Hashem? Chazal seek to redefine Moshe’s question. He asked, “Who was there that did not contribute…

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Moshe Marcovich In Ki Seitzei, 5758

Hashem said to Moshe, “Carve for yourself two stone tablets like the first ones.” (34:1)

After forty days of prayer for Divine forgiveness, Moshe received a command to carve out two new stones to be used as the Luchos. Moshe ascended the mountain on Rosh Chodesh Elul to remain there for forty days. On the tenth of Tishrei, Yom Kippur, the Day of Atonement, he descended with the new Luchos and a complete pardon for Klal Yisrael’s participation in the Chet Ha’eigal, sin of the Golden Calf. Teshuvah, repentance, is a process which effects Divine mercy. Forgiveness is the result of man’s efforts, his fasts and prayers. Every individual is eligible to become the beneficiary…

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Moshe Marcovich In Ki Seitzei, 5758

And Moshe did not know that the skin of his face had become radiant when He had spoken to him. (34:29)

Rashi says that the Karnei Hod, Rays of Glory, which emanated from Moshe were the result of Hashem’s Hand that sheltered Moshe as he was shown a glimpse of His glory. Chazal question the merit that made Moshe worthy of receiving the Rays of Glory. They say that when Moshe completed the writing of the Torah, there were a few drops of ink left. Hashem took the quill and passed it over Moshe’s face which resulted in the Karnei Hod. While this Midrash is fascinating, it demands clarification. We can understand that a human being would find it difficult to…

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Moshe Marcovich In Ki Seitzei, 5758

Korach the son of Yitzhar the son of Kehas the son of Levi took (16:1)

The Torah purposely omits Yaakov’s name from this pasuk. He was Korach’s great-grandfather, but as a result of the dispute, he implored Hashem to exclude his name from Korach’s pedigree. He did not want his name connected with machlokes, controversy. Did Yaakov think for one moment that people would forget the Patriarch from whom Korach had descended? What did he gain by having his name excluded? Horav Eliyahu Lopian, zl, comments that in recounting an individual’s lineage, we rarely go back further than the father; we surely never mention the great-grandfather. The Torah makes an exception, however, when it…

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Moshe Marcovich In Ki Seitzei, 5758

And On ben Peles. (16:1)

On Ben Peles almost joined Korach’s misguided group. His wife saved him. The word “On” is related to “onen“, a mourner. Chazal tell us that he was called On because he spent the rest of his life in aninus, mourning, over the error that nearly cost him his life. Interestingly, Korach’s sons also repented. Why were they not called On for their act of repentance? Was their remorse different from that of On? Horav Zeev Weinberger, Shlita, comments that while both On and Bnei Korach showed remorse, Bnei Korach acted upon their remorse. They resolved to change in the…

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Moshe Marcovich In Ki Seitzei, 5758

They gathered together against Moshe and Aharon. (16:3)

Korach was not an average person. He was a revered scholar with an illustrious pedigree. He had acquired wealth and power. Yet , it was his guile that helped him acquire his distinguished following. He used false and misleading arguments to undermine the Torah, to present its disseminators in a selfish and even foolish role. We will focus on some of his arguments in order to manifest the pattern of machlokes, controversy. We will also demonstrate how this timeless evil continues to thrive in contemporary times. First, Korach brought his two hundred and fifty followers clothed in garments made of…

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Moshe Marcovich In Ki Seitzei, 5758

It is too much for you, O’offspring of Levi (16:7)

In the Talmud Sotah 13b, Chazal say, “With rav,” (it is) “too much.” He/Moshe notified them (Korach and the Bnei Levi). With “rav,” Hashem notified him that he would not enter Eretz Yisrael. Rashi implies that Moshe was held accountable for the way he spoke to the Bnei Levi. In other words, Hashem ignored Moshe’s prayers, his hundreds of entreaties to be allowed entry to Eretz Yisrael, because of the way he spoke to Korach. We must endeavor to understand the depth of his sin. What did Moshe do that warranted such a response from Hashem? Moreover, where is the…

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Moshe Marcovich In Ki Seitzei, 5758

It is too much for you, O offspring of Levi…It is not enough for you that the G-d of Yisrael has segregated you from the Assembly of Yisrael to draw you near to Himself. (16:7,9)

Moshe Rabbeinu turned to Korach’s supporters from shevet Levi. He told them they had already received great honor, so they should not be demanding more. Once, after finishing his shiur at Yeshivas Slabodka, Horav Yechezkel Abramsky, zl, turned to his students and said emphatically, “You should know that you study Torah unimpeded by any pursuits. You are the greatest mezakei horabim, source for bestowing merit for Klal Yisrael. On you, rests the world. You give courage and faith to Klal Yisrael. Indeed, you are on the highest spiritual plane in Klal Yisrael.” This was the underlying message that Moshe communicated…

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Rabbi L. Scheinbaum In Ki Seitzei, 5757

You shall surely send away the mother…so that it will be good for you and you will prolong your days. (22:7)

Hashem grants success and longevity in response to the performance of the mitzvah of Shiluach Ha’kein, sending away the mother bird. Only the mitzvah of honoring one’s parents effects comparable reward. Why does the Torah single out these two mitzvos for such a significant reward? Also, what is the relationship between these two seemingly disparate mitzvos? Honoring one’s parents is a difficult mitzvah to perform correctly, while Shiluach Ha’kein is a simple task. Horav Zalmen Sorotzkin, zl, comments that actually a strong parallel exists between these mitzvos which accounts for the similarity of the reward. One must set the mother…

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The people sat to eat and drink, and they got up to revel. (32:6)

Moshe stood at the gateway of the camp and said, ‘Whoever is for Hashem, join me!’ And all the Levi’im gathered around him. (32:26)

Hashem said to Moshe, “Carve for yourself two stone tablets like the first ones.” (34:1)

And Moshe did not know that the skin of his face had become radiant when He had spoken to him. (34:29)

Korach the son of Yitzhar the son of Kehas the son of Levi took (16:1)

And On ben Peles. (16:1)

They gathered together against Moshe and Aharon. (16:3)

It is too much for you, O’offspring of Levi (16:7)

It is too much for you, O offspring of Levi…It is not enough for you that the G-d of Yisrael has segregated you from the Assembly of Yisrael to draw you near to Himself. (16:7,9)

You shall surely send away the mother…so that it will be good for you and you will prolong your days. (22:7)

YEARS

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