5786 – Peninim on the Torah

Rabbi L. Scheinbaum In Chayei Sarah, 5751

“A son honors his father, and a servant his master” (Haftara)

“A son honors his father, this refers to Eisav who honored his father very much” (Midrash Rabba). When Chazal choose to describe the essence of the mitzvah of honoring one’s parents, they adopt Esov’s performance as the epitome of observance of this mitzvah. They teach us that the honor Eisav showed his parents was so superior, that in its merit alone he nearly superceded Yaakov. If so, we may ask how could Eisav have remained so wicked? Does one not better himself through the performance of mitzvos? Why is this mitzvah so commonly found among people who otherwise place so…

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Rabbi L. Scheinbaum In Chayei Sarah, 5751

“Because Avrohom listened to My voice, and guarded that which I gave in his charge, My commandments, My laws, and My teachings. (26:5)

The Sforno comments, that although the Zechus Avos (merit of our ancestors) is a fundamental concept of Judaism, it is only invoked regarding Yitzchok. Among the three Avos, Avrohom had to develop his own merits, while Yaakov like his grandfather, proclaimed the name of Hashem and taught it to others. Yitzchok however, being the Olah Temimah “perfect sacrifice” was very special and practiced his faith in private and never had the opportunity to instill and imbue others with the belief in Hashem. He therefore needed his ancestors merit for his own preservation. This was only before he was inspired to…

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Rabbi L. Scheinbaum In Chayei Sarah, 5751

And Eisav said, “Behold I am going to die, what use then is the birthright to me?” (25:32)

Rashi explains that Eisav asked Yaakov questions regarding the nature of the service in the Beis Hamikdash. Upon hearing the many warnings, punishments, and potential for capitol punishment, he responded by saying. “What do I need the birthright for if I’m going to die through it, why bother with it altogether?” Why then does the Torah declare that Eisav despised the birthright? On the contrary, the reason he was reluctant to accept it was due to the overwhelming responsibilities associated with this service. According to Rashi‘s explanation, we learn that one must enter into Hashem’s service knowing full well…

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Rabbi L. Scheinbaum In Chayei Sarah, 5751

“And Eisav was a cunning hunter, a man of the fields, and Yaakov was a perfect man dwelling in tents.” (25:27)

Eisav was a hunter, while Yaakov was a shepherd. There is a great difference between these two vocations. The difference is in motivation which eventually resulted in a difference in consequence. Since Eisav sought independence, he chose a calling which took him away from home allowing him the opportunity to live his life as he wished. Eisav developed traits of instability and violence, since he was never available for instruction and guidance by his parents or teachers. Yaakov however, preferred the occupation of a shepherd which enabled him to remain with his parents. While attending his father’s flocks he was…

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Rabbi L. Scheinbaum In Chayei Sarah, 5751

“And these are the days of the years of Avrohom’s life, which he lived, a hundred years, and seventy years, and five years.” (25:7)

There is an apparent redundancy in the wording of this posuk “days of the years“. It would suffice to have written “the days of Avrohom’s life”, or “the years of Avrohom’s life” since days are obviously included in the years of one’s life. We must therefore distinguish between the term “length of days and years” and “length of years”. One who has been worthy of length of days and years is one whose every day has been exemplary, spent in serving Hashem. Contrary to this is the person whose days are squandered without any sense of accomplishment. Although he has…

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Rabbi L. Scheinbaum In Chayei Sarah, 5751

“And it will be that the maiden to whom I shall say…she is the one that has been appointed for your servant, for Yitzchok.” (24:14)

Rabbi Chaim Vital Zt”l writes: Although character traits are not included in the 613 commandments, they are the basic determinants in the fulfillment of the mitzvos. Negative character traits are much worse than transgressions themselves, since these character flaws will cause one to continually sin. However, one who possesses positive character traits will readily perform the mitzvos. When Eliezer was sent to find a suitable mate for Yitzchok, his priority was to evaluate the girl’s character. He prayed to Hashem to make his mission successful. Rivka was chosen as a wife for Yitzchok only after she passed a test designed…

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Rabbi L. Scheinbaum In Chayei Sarah, 5751

“And Hashem blessed Avrohom with everything.” (24:1)

The simple meaning of this posuk is that Avrohom sensed Hashem’s blessing in everything that he owned. There are people who are wealthy, but who derive no blessing from their fortune since they have neither satisfaction nor enjoyment from their possessions. They are driven by an unquenchable desire to acquire yet a greater fortune. Avrohom, was blessed with all that he possessed precisely because he sensed Hashem’s blessing in everything, never longing for anything. Regarding the posuk in Tehilim (34:10) “Those who seek Hashem will not lack any good”, the Shl”a notes that the implication of this posuk is not…

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Rabbi L. Scheinbaum In Chayei Sarah, 5751

“And Avrohom bowed down before the people of the land” (23:12)

Avrohom returns from his most difficult test, the Akeidas Yitzchok, only to find that his beloved wife Sarah has died. Imagine the torment when he learns that it will cost him a small fortune to provide a proper burial for his wife. This moment is the greatest test of Avrohom’s self control, for although he is deep in his pain and anguish, he nevertheless displays great manners courage and self control in dealing with Efron and the Bnei Cheis. “The actions of the forefathers are a sign for the children” (Ramban). From Avrohom’s action we see that no matter what…

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Rabbi L. Scheinbaum In Vayeira, 5751

“Now I know that you are a G-d fearing man”. (22:12)

Avrohom was tested by Hashem with ten trials, each one more difficult that the other. The tenth and most difficult one was the Akeidas Yitzchok. It was only after Avrohom passed this test that Hashem said to him, “Now I know that you are a G-d fearing man.” One may ask, what of Yitzchok’s part in this test? Yitzchok’s achievement in this test was awesome! His performance prior and during the actual Akeida remains as an everlasting merit for the Jewish people. Why then is the trial aspect of the Akeida not ascribed to Yitzchok as well? Yitzchok was ready…

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Rabbi L. Scheinbaum In Vayeira, 5751

“Who am I, but dust and ashes.” (18:27)

Rashi comments: “I was already fit to be dust at the hands of the kings and ashes at the hands of Nimrod, were it not for Your mercy which stood by me.” There is an obvious perplexity in Rashi‘s commentary. The posuk implies that Avrohom is speaking in the present tense – “and I am“, however, according to Rashi, Avrohom seems to be referring to what might have been had he not been spared by Hashem. Rashi, is teaching us a great lesson regarding the character trait of hakoras hatov, gratitude. When one is spared from certain death…

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Rabbi L. Scheinbaum In Vayeira, 5751

“If I will find in Sodom fifty righteous in the midst of the city, I will forgive the whole district for their sake.” (18:26)

The Talmud comments that those who say: “What do we benefit from the Rabbis, they study only for themselves” are considered non-believers (Sanhedrin 99b). One of the sources mentioned is the above posuk where it is implied that Hashem was willing to spare the city of Sodom because of the few righteous people that lived there. Imagine! Had there been righteous people in Sodom the city would have been spared, and life would have continued as normal. No one would have realized that they have been destined to die, but they were spared only due to the merits of a…

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Rabbi L. Scheinbaum In Vayeira, 5751

“Perhaps there are fifty righteous men in the midst of the city.” ( 18:24)

The emphasis is in the words “in the midst of the city”. Avrohom did not ask forgiveness for the sake of fifty righteous men who happened to live in the city. The righteous man in the midst of Sodom’s depravity is not one who clings to his sheltered environment smug with pride over his own superiority, and who, therefore, thinks he has accomplished enough if he has saved himself and his household. Such a person does not fulfill Avrohom’s criteria of a righteous person. His righteous person can be found in the midst of the city, and in his living…

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Rabbi L. Scheinbaum In Lech Lecha, 5751

“At the age of eight days every male among you shall be circumcised.” (17:12)

Bris mila teaches us that man must rise above nature. The seven days of the week symbolize the realm of natural forces, since the physical world was created in seven days. Bris mila is performed on the eighth day of a child’s life to symbolize the goal of rising above nature. Adam was born circumcised since he was a superior being, however he failed to maintain himself on this level. By sinning he fell prey to the natural forces which originally were there to serve him. Avrohom saw miracles everywhere in the physical world, and the various natural abstractions that…

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Rabbi L. Scheinbaum In Lech Lecha, 5751

And Hagar bore to Avrom a son.” (16:15)

Here we have a testimonial as to the Divine origin of the Torah. No human writer would have attributed the Ishmaelite nations to Avrohom. At most, he would perhaps have given them lineage from a brother of Avrohom. The fact that the Torah openly declares that Yishmoel was born to Avrohom is clear evidence that no human author composed the Torah. From the days of Moshe the Ishmaelite nations were idolators and enemies of Am Yisroel. It would therefore be unthinkable that any Jewish author would confer upon them the pedigree of descent from the hallowed Father of our Nation….

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Rabbi L. Scheinbaum In Lech Lecha, 5751

“And he led him outside and said, look towards the heaven and count the stars if you are able to count them. And He said to him so shall be your seed.” (15:5)

This posuk can be read as a dialogue between Hashem and Avrohom. After he is told to count the stars in the heaven, Avrohom proceeds to do the impossible and begins to count. Hashem then stops him and says, “do you really think you can count the stars in heaven? So will be your seed.” Just as you attempted to fulfill my “impossible” command without question, so too will be your seed. They will observe My commandments without seeking a reason or rationale for their fulfillment. “One’s will should not be measured by ability, but rather ability should be measured…

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Rabbi L. Scheinbaum In Lech Lecha, 5751

“And the one who escaped came and told Avrom Haviri and he dwelt in the plains of Mamre the Amorite.” (14:13)

When speaking of Lot in posuk 12 the Torah uses the term “and he was living”; when speaking of Avrom in posuk 13 the Torah uses the term “and he dwelt”. These phrases contrast the attitudes of Avrom and Lot in their relations with their neighbors. The posuk tells us that Avrom remains the Ivri, which means “one who stands on the other side”, whether this means spiritually in opposition to the whole world, or geographically from across the river, he was known as an outsider. The Torah describes this relationship to his neighbors with the term “and he dwelt”,…

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Rabbi L. Scheinbaum In Lech Lecha, 5751

And Avrom took his wife Sarai, his nephew Lot, and all their belongings, as well as the people they had gathered…” (12:5)

Rashi comments that the “apb” which they made in Charan, refers to the many people which Avrom and Sarai had the opportunity to convert. Avrohom dedicated his life to one goal and purpose – to disseminate Hashem’s truth throughout the world. Wherever he went and whenever the opportunity arose, Avrohom would spread the word of Hashem. His house was open to all so that he might teach and guide more people in the ways of Hashem. Rabbi Avohu said in the name of Rabbi Eliezer: “Why was Avrohom punished that his children were enslaved in Egypt for 210 years?”…

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Rabbi L. Scheinbaum In Noach, 5751

And they said, come let us build a city for ourselves and a tower whose top will be in the heavens, and we will make a name for ourselves. (11:4)

is revealed the true essence and attitude of the tower builders. When one becomes aware of one’s ego can it lead to two contrasting reactions: humility or pride. When one becomes obsessed with his paltriness, he may be stimulated to turn his efforts towards serving humanity, or he can rebel against an inexorable destiny, to break out of his physical limitations by revolting against Hashem. The people of Bavel chose pride. They were overwhelmed with an obsessive ego, therefore they refused to admit that an individual’s worth is measured solely by his contribution to society. Their tower, which was useless,…

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Rabbi L. Scheinbaum In Noach, 5751

And Cham, the father of Kenaan, saw his father’s nakedness. (9:22)

The Pirkei D’R’ Eliezer contrasts the debased personality of Cham with those of his brothers. While Noach was inebriated, Shem and Yefes respectfully remained outside of his tent. Cham, in contrast, did not hesitate and audaciously entered. His action was aggrieved even more because he was a father himself. His experience with his own children should have sensitized him to act quite differently towards his father. But not only did he see his father’s shame, he took pleasure in telling about his father to his brothers with sneers and derision. Rabbi Samson Raphael Hirsch Zt”l continues with an exposition…

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Rabbi L. Scheinbaum In Noach, 5751

For you I have seen a righteous man before Me in this generation. (7:1)

The words “a righteous man before Me” are somewhat puzzling. It would seem implied that there existed during that time other righteous individuals, who despite their being honorable and virtuous, lacked the requirements of “righteous before Me“. We may derive from here a noteworthy lesson. It is perhaps possible for one to be a moral and upright individual, even righteous and G-d fearing. However, there is a more sublime plateau of righteousness, this being the ability to stand before Hashem’s scrutiny and nevertheless be viewed as a tzadik. This is defined as “righteous before Me” – a tzadik who remains…

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“A son honors his father, and a servant his master” (Haftara)

“Because Avrohom listened to My voice, and guarded that which I gave in his charge, My commandments, My laws, and My teachings. (26:5)

And Eisav said, “Behold I am going to die, what use then is the birthright to me?” (25:32)

“And Eisav was a cunning hunter, a man of the fields, and Yaakov was a perfect man dwelling in tents.” (25:27)

“And these are the days of the years of Avrohom’s life, which he lived, a hundred years, and seventy years, and five years.” (25:7)

“And it will be that the maiden to whom I shall say…she is the one that has been appointed for your servant, for Yitzchok.” (24:14)

“And Hashem blessed Avrohom with everything.” (24:1)

“And Avrohom bowed down before the people of the land” (23:12)

“Now I know that you are a G-d fearing man”. (22:12)

“Who am I, but dust and ashes.” (18:27)

“If I will find in Sodom fifty righteous in the midst of the city, I will forgive the whole district for their sake.” (18:26)

“Perhaps there are fifty righteous men in the midst of the city.” ( 18:24)

“At the age of eight days every male among you shall be circumcised.” (17:12)

And Hagar bore to Avrom a son.” (16:15)

“And he led him outside and said, look towards the heaven and count the stars if you are able to count them. And He said to him so shall be your seed.” (15:5)

“And the one who escaped came and told Avrom Haviri and he dwelt in the plains of Mamre the Amorite.” (14:13)

And Avrom took his wife Sarai, his nephew Lot, and all their belongings, as well as the people they had gathered…” (12:5)

And they said, come let us build a city for ourselves and a tower whose top will be in the heavens, and we will make a name for ourselves. (11:4)

And Cham, the father of Kenaan, saw his father’s nakedness. (9:22)

For you I have seen a righteous man before Me in this generation. (7:1)

YEARS

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