Chukas – Page 9 – Peninim on the Torah

Rabbi L. Scheinbaum In Uncategorized, Chukas, 5762

“And speak to the rock.” (20:8)

Horav Leib Eiger, z.l., related that when he was a young boy studying with his grandfather, Horav Akiva Eiger, z.l., the Nesivos, Horav Yaakov, z.l., m’Lissa, once came to visit. It so happened that the Chasam Sofer, z.l., Rav Akiva Eiger’s son-in-law, was also visiting at the time. Rav Akiva Eiger was overjoyed with his distinguished guests. Thus, he asked his rebbetzin to prepare a suitable meal for them. He asked a student from the yeshivah to serve the guests. During the meal, Rav Akiva Eiger asked the Nesivos to honor them with a discourse in Halachah. Rav Yaakov lectured impressively…

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Rabbi L. Scheinbaum In Chukas, 5762

“Because you did not believe in Me to sanctify Me in the eyes of Bnei Yisrael, therefore, you will not bring this congregation to the land.” (20:12)

The commentators struggle to understand Moshe Rabbeinu’s sin. Some say that he was told to speak to the stone, and he hit the stone instead. Others say he spoke with anger to the people. In his Sefer HaIkrim, Horav Yosef Albo, z.l., gives a meaningful explanation. One of our principles of emunah is that Hashem bends teva, nature, to the needs of His faithful. Anyone who does not believe that Hashem fulfills the will of a tzaddik, righteous individual, denies the very basis of the Torah. It is especially true that when the opportunity to sanctify Hashem’s Name exists, the tzaddik…

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Rabbi L. Scheinbaum In Chukas, 5761

“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, 5761

“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…

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Rabbi L. Scheinbaum In Chukas, 5761

“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.,…

Home -> 5760 -> Chukas

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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“And speak to the rock.” (20:8)

“Because you did not believe in Me to sanctify Me in the eyes of Bnei Yisrael, therefore, you will not bring this congregation to the land.” (20:12)

“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)

“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)

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