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“It is an eternal covenant of salt before Hashem.” (18:19)

Rashi explains that Hashem entered into a covenant with Aharon HaKohen. He called it by the name of something which is “healthy” – meaning it does not spoil – and which makes others “healthy” – meaning it preserves other things from spoiling. Salt’s unique properties; its own “health,” and ability to preserve the “health” of others make it the symbol of the covenant. It is a well-known and accepted fact that the study of Torah has a lasting effect on a person. The question that, regrettably, has been the source of contention is: does the study of Torah influence others…

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“Is it not enough that you have brought us up from a land flowing with milk and honey to cause us to die in the wilderness?” (16:13)

Korach was not a fool. Yet, everything that he asserted could not be the words of a smart man. To attempt to usurp Klal Yisrael’s leadership – is audacious and foolish. To malign Moshe and Aharon – constitutes brazen disrespect. To refer to a land that was the source of so much suffering, persecution and death as a land flowing with milk and honey – is downright insane! Korach was neither foolish nor insane. He was mistaken. He misled himself. Where did he go wrong? What led him to act in a way so inconsistent with his own character? Horav…

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“Moshe heard and fell on his face.” (16:4)

What did Moshe hear that agitated him so? In the Talmud Sanhedrin 110a, Chazal say that he heard that rumors were being spread about him. They suspected him of infidelity, of having relations with an eishes ish, a married woman. Indeed, as Chazal continue, it was not just a married woman, it was many married women. Every man suspected his wife of being with Moshe. We must attempt to grasp this utter foolishness. How could intelligent human beings conjure up such an absurd claim against an individual whose devotion to them – whose piety, virtue and spiritual status – was…

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“Korach, son of Yitzchar, son of Kehas, son of Levi separated himself.” (16:1)

  So begins one of the most tragic sagas in Jewish history, one that regrettably still plagues us to this very day. Machlokes, strife, controversy, dispute, political in-fighting: these are all words that describe the state of affairs which Korach and his followers have catalyzed in every generation. We can never free ourselves of dispute. At times, it is l’shem Shomayim, sincere, for the sake of Heaven: to promote observance, to stamp out religious incursion, to challenge those who would undermine and disgrace Torah and its disseminators. For the most part, however, it is petty, self-serving controversy. It is usually…

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“Korach, son of Yitzhar, son of Kehas, son of Levi separated himself.” (16:1)

Rashi observes that in detailing Korach’s lineage the Torah does not mention Yaakov Avinu. It stops at Levi. He explains that Yaakov implored for mercy that the Torah not mention his name in regard to the dispute. Yaakov sought to distance himself as far as possible from any vestige of controversy. We must endeavor to understand this request. It is common knowledge that Levi is Yaakov’s son. Therefore, when the Torah mentions Levi, it is clearly referring to Yaakov by extension. What did Yaakov accomplish by excluding specific mention of his name? Horav Zev Weinberger, Shlita, explains that Yaakov’s life…

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