[1606]באר_הפרשה_קרח

By Rabbi Moshe Meir Weiss

If you look in your Chumash, you will see that at the end of every parsha it tells you how many pesukim there are in the parsha.  It then gives you a siman, a pneumonic device, to remember that number.  At the end of Parshas Korach, it tells us there are ninety-five pesukim.  It then gives us a very perplexing siman.  It tells us, “Daniel,” for Daniel is ninety-five in gematria.  This is mystifying since why would we choose to attach such a venerable and saintly man like Daniel to the likes of Korach who rebelled against Moshe and Ahron and who was so wicked that he was swallowed off the face of the earth.

A. Heimowitz
Rashi tells us the start of problem of the meraglim was,“שלח לך אנשים”  the fact that the initiative wasn’t from Hashem but from Bnei Yisroel which was a lack of trust and emuna. The Rashi is puzzling as Hashem granted the request to see Eretz Yisroel, so where within asking was it sinful? Secondly, from their perspective, if there was deterrence and roadblocks to their promised dreams would Hashem have wanted them to suppress their feelings? 

By Rabbi Berach Steinfeld
In Bamidbar, Perek Yud Gimmel, posuk chof the posuk tells us that Moshe told the Meraglim to strengthen themselves and take from the fruits of Eretz Yisroel.
 
The Sefer Pri Haaretz explains the reason why the Man that came down in the Midbar stopped coming down as soon as they entered Eretz Yisroel. He says that as soon as the Yidden ate from the fruits of Eretz Yisroel, they did not need the Man anymore since the fruits had the same benefits that Man had. Both the Man and fruits of Eretz Yisroel came directly from Hashem and they both had the characteristic of tasting like whatever foods they wanted to taste.
 

[1696]באר_הפרשה_בהעלותך

by Avrohom Gordimer
 
The mitzvah of Pesach Sheni, introduced in our parshah, raises a few questions. 
Firstly, there is no other mitzvah which the Torah provides a second chance to fulfill in the event that one did not perform the mitzvah in its required time. If a person misses Keri’as Shema, Teki’as Shofar, Achilas Matzah, or any other mitzvah within its appointed period, there is no opportunity to make it up later. What is it about the mitzvah of Korban Pesach, the Pesach Sacrifice, that is different, such that the Torah provides an opportunity – actually, an obligation – to make it up if missed?
 

A. Heimowitz
Rashi on the words “ויעש כן אהרן” “  exclaims “להגיד שבחו של אהרן שלא שינה”  translated as Aaron didn’t change. The Sfas Emes elaborates Rashi’s words that not only in the actual act of lighting but in the feelings of passion and fervor for the mitzvah Aaron  was always consistent. The question that comes to  mind  is how is it possible to be consistent on an every day  level with feelings and passion?

By Rabbi Moshe Meir Weiss

Everyday, at the end of Shemone Esrei, we part from Hashem with the request, “Yehi ratzon milfonecha, Hashem Elokeinu, she’yibonei Beis HaMikdash bimheira biyomeinu – May it be Your will HaShem, that You rebuild the Temple speedily in our days.”  The desire to have the Beis HaMikdash stems from the fact that we want once again for HaShem to reside in our midst for when we had the Temple, the posuk testifies, “V’asu li Mikdash v’shochanti b’socham – Make for Me a sanctuary that I may dwell amongst you.”

by Rabbi Berach Steinfield