Beha’alosecha – Page 9 – Peninim on the Torah

Rabbi L. Scheinbaum In Beha'alosecha, 5762

“Moshe heard the people weeping in their family groups, each one at the entrance of his tent.” (11:10)

Entire families vented their resentment publicly by gathering outside of their tents and weeping. Chazal say that the word “families” underscores the reason for their animus – frustration regarding the family laws that had been imposed upon them. To some of the people, the Torah’s restrictions regarding marriage were an unbearable burden. It seems strange that they would complain now. The laws were given at Sinai. Why did they not weep then? Why did they wait until now to express their acrimony? Horav Zalmen Sorotzkin, z.l., derives from here the incredible impact that a holy place can have on a person….

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Rabbi L. Scheinbaum In Beha'alosecha, 5762

“Why have You done evil to Your servant… that You place the burden of this entire people upon me? Did I conceive this entire people… that You say to me, ‘Carry them in your bosom.’” (11:11-12)

Moshe Rabbeinu despairs of the responsibility of leadership imposed upon him. Sforno explains Moshe’s complaint in the following manner: Parents often have children with whom they are in dispute. Yet, despite the existing conflict, a basic feeling of trust exists deep within the children, asserting that their parents truly love them and will do them no harm. This nation, however, had not demonstrated such trust in Moshe, and they were constantly testing to see how he would react to them. Moshe’s grievance still needs to be understood. Imagine if a great rav or rosh yeshiva would lament, “Why do I not…

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Rabbi L. Scheinbaum In Beha'alosecha, 5762

“He named that place Kivros-Hataavah (the graves of lust) because there they buried the people who had been craving.” (11:34)

Immediately after the people were punished for their needless complaining, they started right up again with a new set of complaints and accusations. This time they slandered the manna, which they received daily from Hashem. They claimed they wanted meat – although there was no shortage of meat. They talked about how wonderful Egypt was – in comparison to their misery in the desert. After all was said and done, it amounted to nothing more than an uncontrolled craving. They were overpowered by their yetzer hara, evil inclination. The middah of taavah, craving/lusting for something, can overwhelm a person, so that he…

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Rabbi L. Scheinbaum In Beha'alosecha, 5761

“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, 5761

“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, 5761

“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, 5760

“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, 5760

“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….

Home -> 5760 -> Beha'alosecha

Rabbi L. Scheinbaum In Beha'alosecha, 5760

“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, 5759

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

Rashi addresses the juxtaposition of parashas ha’Menorah upon the end of the previous parsha. The latter detailed the korbanos, offerings of the Nesiim for the chanukas ha’Mizbayach. When Aharon noticed the involvement of the Nesiim in the dedication, he became chagrined that neither he nor any member of his tribe had been included. It is not that he was jealous; he simply desired to have a part in this sacred inauguration. Hashem calmed him, saying, “Yours is greater than theirs, for you will light the Menorah.” The Ramban explains that the Mishkan/Bais Ha’Mikdash would not always be around. Regrettably, it…

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“Moshe heard the people weeping in their family groups, each one at the entrance of his tent.” (11:10)

“Why have You done evil to Your servant… that You place the burden of this entire people upon me? Did I conceive this entire people… that You say to me, ‘Carry them in your bosom.’” (11:11-12)

“He named that place Kivros-Hataavah (the graves of lust) because there they buried the people who had been craving.” (11:34)

“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)

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

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