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והאיש משה ענו מאד מכל האדם אשר על פני האדמה

Now the man Moshe was exceedingly humble, more than any person on the face of the earth! (12:3)

To some, humility is on a parallel line with obsequiousness. We see from Moshe Rabbeinu, the most humble man to walk the face of the earth, that this is not true. Our leader took a stand when necessary. Certainly, he was aware that speaking with Hashem was not something to which the average man is accustomed. Yet, he was humble, because humility is an awareness of oneself. Despite one’s achievements, in the eyes of the humble person they are merely activities which are expected of him. He is doing what he is supposed to be doing. The Alter, zl, m’Kelm,…

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ויעש כן אהרן...

Aharon did so. (8:3)

Rashi quotes the Sifri that interprets Aharon HaKohen’s meticulous conformity to the letter of the law as referring particularly to the manner in which he lit the Menorah. L’hagid shevacho shel Aharon she’lo shinah, “To relate Aharon’s praise, that he did not change.” He did not want to deviate from the instructions that were conveyed to him. Aharon maintained a spiritual integrity that was unparalleled – a level to which we should all aspire. Seeking out loopholes and living on heteirim, halachic dispensations, leads one to ultimately disregard and blatantly abrogate Jewish law. A heter exists for a reason, to…

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וזה מעשה המנורה... כמראה אשר הראה ד' את משה כן עשה את המנורה

And this is how the Menorah was made… according to the image that Hashem had shown Moshe, so did he make the Menorah. (8:4)

Rashi explains the meaning behind the word, V’zeh, and this, which seems to imply that Hashem in some way demonstrated to Moshe Rabbeinu how the Menorah should appear. Apparently, this is exactly what happened. Moshe had difficulty grasping the image of the Menorah. Hashem presented a visual rendition of the Menorah, pointing to it, as if to say V’zeh, “And this” (is how I want the Menorah to look). Horav Nissan Alpert, zl, compares this to two amateurs who were given the tools and materials to build a house. One neophyte had the common sense to realize that trial and…

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ויסעו מהר ד' דרך שלשת ימים

They journeyed from the Mountain of Hashem a three-day distance. (10:33)

In his commentary to pasuk 35, Va’yehi binsoa haAron “When the Ark would journey,” Ramban cites a Midrash which takes a dim view of Klal Yisrael’s first journey away from Har Sinai. The Midrash states that the nation left the mountain, K’tinok ha’boreiach mi’bais ha’sefer, “Like a child running away from school,” happy to leave that holy place – in case Hashem had plans for giving them more mitzvos to perform. While they followed Hashem’s instructions concerning their journey, their attitude in leaving apparently left something to be desired. Horav Aizik Sher, zl, wonders what part of Chazal’s statement underscores…

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והאספסף אשר בקרבו התאוו תאוה וישבו ויבכו גם בני ישראל ויאמרו מי יאכלנו בשר

And the rabble in their midst longed desire, and the Bnei Yisrael wept as well, and said, “Who will feed us meat?” (11:4)

Shortly after Klal Yisrael commenced their journey from Har Sinai, where they received the Torah, to Eretz Yisrael, the people began to complain. One who is not knowledgeable might err and view Klal Yisrael’s foibles and shortcomings in the wrong light. Their failings have a negative connotation only in relationship with their incredibly high spiritual level. Having witnessed the greatest Revelation of all time, the slightest complaint becomes greatly magnified. Following the Giving of the Torah, Klal Yisrael earned the title of Dor Deah, the Generation of Knowledge, so acute was their conception of the Divine. Thus, a sin caused…

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האנכי הריתי את כל העם הזה אם אנכי ילידתיהו כי תאמר אלי שאהו בחיקך... לא אוכל אנכי לבדי לשאת את כל העם הזה כי כבד ממני

Did I conceive this entire people, or did I give birth to it, that You say to me, “Carry them in your bosom?”… I alone cannot carry this entire nation, for it is too heavy for me!” (11:12,14)

Parents have an enormous responsibility – regardless of the difficulty – whether it be economical, personal, or a child with an unusual problem with which the parent is unable to cope. By virtue of the fact that one carries the title parent, he becomes obligated to support his/her child under all circumstances. The problems of many adolescents often result from a family dynamic in which the parents are inept or dysfunctional. Parents often shirk their responsibility by laying it at the door of others, such as the school. A proper education, in a stable environment under the tutelage of loving,…

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עשה לך שתי חצוצרת כסף מקשה תעשה אתם והיו לך למקרא העדה ולמסע את המחנות

Make for yourself two silver trumpets – make them hammered out, and they shall be yours for the summoning of the Assembly and to cause the camps to journey. (10:2)

The Talmud Menachos 28b states: “All the vessels which Moshe made were valid for him and (remained) valid for future generations. (This is exclusive of) the Chatzotzros, silver trumpets, which were valid for him and invalid for future generations.” The limitations of age did not apply to such keilim, vessels, as the Menorah, Shulchan, Shofar; every utensil which Moshe Rabbeinu had made was perfectly kosher, valid, for all future generations. The silver trumpets were different. They were made by Moshe for his own use; no one else could use Moshe’s trumpets. They would have to fashion their own. The rationale…

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ויהי העם כמתאננים רע באזני ד'

The people took to seeking complaints; it was evil in the ears of Hashem. (11:1)

Complaining can reflect much more than simple negativity. It all depends against whom and about what one complains. A chronic complainer will invariably not be selective about what or whom he finds fault. It begins with mild grumbling about nothing of major concern, then graduates to harping about everything, anything and everyone. It, however, does not stop there. One who becomes used to denouncing everything will ultimately protest the way Hashem directs the general world, and especially this individual’s own little world. Horav Aharon Leib Shteinman, Shlita, once commented to a close student, “You should know, one who looks askance…

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האנכי הריתי את כל העם הזה... כי תאמר אלי שאהו בחיקך כאשר ישא האמן את הינק

Did I conceive this entire people… that You say to me, Carry them in your bosom, as a nurse carries a suckling. (11:12)

Horav Meir Shapiro, zl, interprets Moshe Rabbeinu’s lament to Hashem as analogous with the complaints issued by rabbinic leaders throughout the generations. Two words used by Moshe are not synonymous with one another. An omein is more of a governess, who raises and instructs the child. We find Mordechai being referred to as Esther’s omein, V’hu omein es Hadassah, “And he raised Hadassah” (Megillas Esther 2:7). A yoneik, on the other hand, is a young suckling infant whose interest is primarily concerning its next meal. What is the relationship between the individual who is charged with educating the child and…

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והאיש משה ענו מאד מכל האדם אשר על פני האדמה

Now the man Moshe was exceedingly humble, more than any person on the face of the earth! (12:3)

Moshe Rabbeinu was the quintessential leader of our People. He was replete with and exemplified, every positive character trait. Yet, the one middah, character trait, with which the Torah defines Moshe is anavah, humility. This teaches us the significance of humility as being the one middah which towers above all the rest. The Shlah HaKodesh states that the word ha’adam, person, is an acronym for the three pillars of humility – Avraham Avinu, David HaMelech and Moshe Rabbeinu. Aleph – Avraham, daled – David; mem– Moshe. Three giants of humility, of which Moshe was the greatest. Moshe’s humility is indicated…

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