Matos – Page 9 – Peninim on the Torah

“Bnei Reuven and the Bnei Gad had abundant livestock … The Bnei Gad and the Bnei Reuven came and said to Moshe … Ataros and Divon … the land that Hashem smote … it is a land for livestock and your servants have livestock … And they said, ‘If we have found favor in your eyes …’ and Moshe said to the Bnei Gad and the Bnei Reuven.” (32:1-6)

A number of issues can be raised regarding the text of the pesukim which describes the dialogue between Bnei Gad, Bnei Reuven and Moshe Rabbeinu. First, why is Reuven’s name mentioned prior to Gad’s in the opening statement of this parsha, although throughout the remaining pesukim Gad’s name precedes Reuven’s ? Second, the word, urnthu, “and they said,” is repeated in their dialogue. Why is there such an apparent redundancy ? Horav Tzvi Hirsch Ferber, z.l., cites Horav Sapir who asserts that Bnei Gad and Bnei Reuven were motivated by two disparate objectives, even though they were making the same…

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Rabbi L. Scheinbaum In 5755, Matos

And you shall be clear before Hashem and before Yisrael.” (32:22)

In this pasuk Moshe is addressing the two and a half shevatim. He is informing them that after they have completed their part in conquering Eretz Yisrael, they will be considered “nekiim,” clear. This means that they will have fulfilled their obligation to Hashem and to Klal Yisrael. In the Yerushalmi, Shekalim 3:2, Chazal delineate the parameters of this obligation. One must be careful to deal with his fellow man with the same integrity that he deals with Hashem. Just as we must be sure to ferret out any vestige of inappropriateness in our behavior towards Hashem, so, too, must…

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Sruly Schnair In 5754, Matos

“And (there) were delivered out of the thousands of (Bnei) Yisrael, a thousand of every tribe, armed for war.” (31:5)

Rashi notes the word “they were delivered.” This seems to indicate that Bnei Yisrael were reluctant to wage war with Midyan, to the extent that Moshe literally was compelled to force them. Rashi explains that this episode demonstrates the love that Bnei Yisrael have for their leadership. Before Moshe’s impending demise was announced, Bnei Yisrael wanted to stone him. When they heard that his death was contingent upon their battle with Midyan, they refused to go to battle until they were delivered against their will. The Steipler Rav z.l. questioned Bnei Yisrael‘s apparent change in attitude towards Moshe. One moment…

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Sruly Schnair In 5754, Matos

“Take the sum of the booty that was taken and divide the booty into two parts, both of man and of beast you and Elazar Ha’Kohen… and divide the booty into two parts between those who took the war upon them and between all the congregation… and of Bnei Yisrael’s half you shall take one portion of fifty and you shall give it to the Leviim who keep the charge of the Mishkan of Hashem.” (31:25,26,30)

The Torah dedicates more than twenty pesukim to describing the distribution of the booty taken from Midyan. It goes on to list the number of sheep and cattle, relating the manner in which they were divided. Why is this entire activity eternalized in the Torah for posterity? Is there a special message to be gleaned from here? Horav Elchanan Sorotzkin z.l. explains that the Torah seeks to emphasize the importance of each member of the Jewish army, therefore it stresses those individuals who actually engage the enemy in battle, as well as those who stay behind. The latter contribute their…

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Rabbi L. Scheinbaum In 5753, Matos

“Of every tribe a thousand, of every tribe a thousand, throughout all the tribes of Yisrael you shall send to the war.” (31:4)

Rashi explains that the phrase “throughout all the tribes of Yisrael” includes the tribe of Levi with the other tribes. The commentators find this statement difficult to understand. In the next pasuk, the Torah clearly states that only twelve thousand men, representing twelve tribes, went forth as soldiers. “And there were delivered out of the thousands of Yisrael, a thousand of every tribe, twelve thousand armed for war.” If the tribe of Levi was included among the soldiers, there should have been thirteen thousand! Rav Avrahom Mordechai M’Gur, z.l., suggests the following explanation. As stated in this parsha, Moshe’s imminent…

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Rabbi L. Scheinbaum In 5753, Matos

“They came close to him and said, ‘we wish to build here sheep enclosures for our sheep and cities for our children.'” (32:16) – “Build for you cities for your children and sheep enclosures for your sheep.” (32:24)

Chazal describe the dialogue between Moshe and the tribes of Bnei Gad and Reuven in the following manner. First they asked for sheep enclosures. Afterward, they requested cities for their children. Moshe corrected them by saying, “Do not turn the unimportant into the essential and the essential into the secondary. First you must provide for your children, and then for your possessions.” Chazal explain that their obsession with their material needs caused these tribes to be the first to be exiled. How true this has been throughout history. As soon as there is a modest improvement in our material sustenance,…

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Rabbi L. Scheinbaum In 5752, Matos

“And Moshe spoke unto the heads of the tribes of Bnei Yisrael saying: this is the thing which Hashem has commanded… he shall not break his word, according to all that proceeds from his mouth he shall do.” (30:2-3)

The parsha of vows is articulated in a unique fashion. This may be noted from Moshe’s first address to Am Yisrael’s leadership. The significance of this parsha lies in the statement of “He shall not break his word all that proceeds from his mouth he shall do”. Although it is a fundamental principle underlying the entire Torah, this imperative is expressed in a more concrete manner in the parsha of vows. Let us momentarily consider an important phrase which we frequently utter. One says, “Hear O’ Yisrael – Hashem our G-d, Hashem is one!” Unless this statement is heard…

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Rabbi L. Scheinbaum In 5752, Matos

“He shall not break his word.” (30:3)

In Chagiga 10a Chazal state, that although an individual may not break his own word, others may do so for him. This refers specifically to the power of annulment which a Torah sage maintains. Annulment is a procedure by which a Torah scholar can absolve a person from his vow in applicable circumstances. In addition, certain halachic requirements must be met. The Kli Yakar explains the reasoning behind this dispensation. When a Jew makes a vow, he does so with the assumption that the Torah authorities will concur with his decision. Consequently, the Rabbi has the power to invalidate an…

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Rabbi L. Scheinbaum In 5751, Matos

“Avenge the Bnei Yisroel against the Midyanites.” (31:2)

One of the loftiest character traits which an individual can possess is that of hakoras hatov (expression of gratitude). This gratitude has been misconstrued to mean merely a repayment of someone else’s benevolent deed. There are many aspects to this attribute. One is that hakoras hatov is an obligation by which an individual is duty bound not only to acknowledge the immediate source of benefit, but he is even responsible to discern that which brought about the action of his benefactors, and to express his appreciation to them for their role in his gain. Rabbi Chaim Shmuelevitz Zt”l notes from…

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Rabbi L. Scheinbaum In 5751, Matos

“Arm from among you men for the military that they may go upon Midyan to bring Hashem’s retribution in Midyan.” (31:2)

Rashi comments that the word “men” denotes “righteous men”. These were the type of individuals chosen to wage war against the Midyonites. After stating Klal Yisroel’s successes in battle, the Torah states that the soldiers brought all the spoils to Moshe (31:11). Rashi comments: This teaches us that they were honorable and righteous and were not suspected of robbery to send forth their hands to take from the booty without permission. This statement seems superfluous, since the Torah had previously made note that those chosen to serve as soldiers were righteous people. To respond, we must analyze the effects of…

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And you shall be clear before Hashem and before Yisrael.” (32:22)

“And (there) were delivered out of the thousands of (Bnei) Yisrael, a thousand of every tribe, armed for war.” (31:5)

“Of every tribe a thousand, of every tribe a thousand, throughout all the tribes of Yisrael you shall send to the war.” (31:4)

“They came close to him and said, ‘we wish to build here sheep enclosures for our sheep and cities for our children.'” (32:16) – “Build for you cities for your children and sheep enclosures for your sheep.” (32:24)

“And Moshe spoke unto the heads of the tribes of Bnei Yisrael saying: this is the thing which Hashem has commanded… he shall not break his word, according to all that proceeds from his mouth he shall do.” (30:2-3)

“He shall not break his word.” (30:3)

“Avenge the Bnei Yisroel against the Midyanites.” (31:2)

“Arm from among you men for the military that they may go upon Midyan to bring Hashem’s retribution in Midyan.” (31:2)

YEARS

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