5786 – Peninim on the Torah

“While he was sitting at the entrance of the tent.” (18:1)

Rashi states that Avraham Avinu sat at the entrance of the tent in order to see an “oveir v’shav” – passersby, who might be going “back and forth.” Interestingly, Rashi bases his exegesis on the Midrash which uses the word, “orchim,” guests, in contrast to the phrase which Rashi selects, “oveir v’shav.” Does Rashi suggest a specific reason for deviating from the Midrashic text? Horav Mordechai HaKohen, z.l., renders his words homiletically. “Oveir” is the root of “aveirah,” sin, and “shav” is the root of “teshuvah,” repentance. Inclusive in the mitzvah of hachnasas orchim, hospitality to wayfarers, which addresses their…

Home -> 5760 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5760

“And there was quarreling between the herdsmen of Avram’s livestock and the herdsmen of Lot’s livestock…So Avram said to Lot, ‘Please let there be no strife between me and you.’” (13:7-8)

Rashi cites the Midrash that tells us the rationale behind the justification of Lot’s herdsmen for stealing. They were wicked and grazed their cattle in the fields of others. When Avraham’s shepherds rebuked them for their theft, they would respond, “The land has been given to Avraham. He has no heir, so Lot, his brother’s son, will inherit his estate. Consequently, it is not theft. Ultimately, it will all belong to Lot anyway.” Their mistake was, of course, that as long as the Canaanite and Perizzite nations dwelled in the land, Avraham did not yet possess it. Horav Shlomo…

Home -> 5760 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5760

“And he pitched his tent, with Beth-el on the west and Ai on the east.” (12:8)

Horav Aharon Kotler, z.l., would often cite Horav Yehudah Leib Fine, z.l., the rav of Slonim, who commented on the way the Torah depicts Avraham Avinu’s travels. The Torah records that Avraham pitched his tent with Beth-el on one side and Ai on the other. These were both large cities. Indeed, Ai even had a sovereign during the period in which Yehoshua conquered it. Avraham’s tent, on the other hand, was of a temporary nature, pitched on the crossroads. One would expect the geographical locus of the tent to be secondary to the major cities, i.e., the tent is located…

Home -> 5760 -> Noach

Rabbi L. Scheinbaum In Noach, 5760

“And Shem lived five hundred years after begetting Arpachshad, and he begot sons and daughters.” (11:11)

Interestingly, in recounting the ten generations from Adam until Noach, the Torah writes the word, “va’yamos”, “and he died,” after each person that is mentioned. Upon mentioning the ten generations from Noach until Avraham however, the Torah uses the word, “ve’yechi,” and he lived,” referring to how long the individual lived. Why does the Torah make this distinction between the generations? Horav Yaakov Moshe Charlap, z.l., cites the Mishnah in Pirkei Avos 5:2, wherein it is stated: “There were ten generations from Adam to Noach which informs (us) how great is His (Hashem’s) patience, for all these generations continued to…

Home -> 5760 -> Noach

Rabbi L. Scheinbaum In Noach, 5760

“Noach, the man of the earth, debased himself and planted a vineyard. He drank of the wine and became drunk.” (9:20-21)

In the Midrash, Chazal comment regarding the word “vayochel,” which is related to “chullin” – “Nischalel v’naaseh chullin,” “he desecrated himself and became unholy.” Why? Because he planted a vineyard. He should have planted something else. We infer from Chazal that the actual planting of the vineyard was in itself a deficiency in Noach’s spiritual stature. His drunken stupor was the result of this deficiency, an offshoot of his previous error – planting the vineyard. We must endeavor to understand the severity of this “sin.” Wine can be–and is–used also for a more lofty purpose. Chazal say: “Ein simcha b’lo…

Home -> 5760 -> Noach

Rabbi L. Scheinbaum In Noach, 5760

“And Cham being the father of Canaan.” (9:18)

It would have been sufficient to say, “And Cham was the father of Canaan.” Why does the Torah emphasize “hu” – “he,” as if there were something unique to be derived from the fact that Cham was Canaan’s father. Horav Sholom Schwadron, z.l., attributes Canaan’s inappropriate behavior to the way he was raised by Cham, his father. Indeed, the apple did not fall far from the tree. Cham – he – is the father of Canaan. He is responsible for the way Canaan acted. The son inherited his father’s genes, his base nature, his contemptible character, his repulsive behavior. Cham…

Home -> 5760 -> Noach

Rabbi L. Scheinbaum In Noach, 5760

“Noach was a righteous man, perfect in his generations.” (6:9)

Chazal offer a number of interpretations for the phrase “in his generations.” Some commentators interpret this as praise for Noach, who was able to transcend the evil even of his generation. Indeed, had he lived in a generation in which righteousness was the way of life, he would have been even greater. Others contend that he could stand out only in his own generation, in which evil was the standard. Horav Shlomo Margolis, Shlita, feels that “b’dorosov,” “in his generations,” reflects the limited effect of Noach’s righteousness – it lasted only during his generations. He was not able to inspire…

Home -> 5760 -> Bereishis

Rabbi L. Scheinbaum In Bereishis, 5760

“Hashem Elokim cast a deep sleep upon the man, and he slept.” (2:21)

Hashem determined that Adam Ha’rishon should not witness the creation of his wife-to-be. To circumvent this problem, He made Adam fall asleep. The Torah does not record him waking up from his spiritual slumber. Horav Shimon Schwab, z.l., derives from here that indeed, in comparison to the clarity of vision and spiritual perception that Adam manifest prior to his slumber, he and his descendants are considered to be in a deep spiritual sleep. Only Klal Yisrael stood at Har Sinai, being spiritually awakened as they experienced the Revelation and received the Torah. With this idea in mind, Horav Schwab proceeds to…

Home -> 5760 -> Bereishis

Rabbi L. Scheinbaum In Bereishis, 5760

“And Hashem Elokim formed the man… and He blew into his nostrils the soul of life; and man became a living being.” (2:7)

The “soul,” the nishmas chaim, which Hashem blew into man’s nostrils is defined by Targum Onkelos as “ruach memalela,” a speaking spirit. This means that the essence of life, which only Hashem could have imparted to man, is the soul that includes the power of speech. The ability to use intelligent speech to communicate is what elevates man above the animal world. We must endeavor to understand with whom man was designed to communicate. At this time, no one else had yet been created. Horav Shimon Schwab, z.l., derives from here that the primary purpose in creating man with the…

Home -> 5760 -> Bereishis

Rabbi L. Scheinbaum In Bereishis, 5760

“In the beginning G-d created.” (1:1)

Horav Tzvi Hirsh Meisels, z.l., the Veitzener Rav, cites the Midrash Hane’elam that suggests that the letters of Bereishis, “Bais, Reish, Aleph, Shin, Yud, Saf,” are an acronym for two words; bris eish, a convenant of fire. He explains the concept of a covenant forged in fire based upon the following story: Horav Meisels was the rav in the dreaded concentration camp Auschwitz. On Simchas Torah night a group of fifty young Gerer chassidim were brought to the gas chambers. Their sin was rebelling against the German government. Their act of mutiny – observing the laws of the Torah. These…

Home -> 5760 -> Toldos

Rabbi L. Scheinbaum In Toldos, 5760

And Hashem said to her, “Two nations are in your womb.” (25:23)

The word “nations” is spelled in the Torah with two “yudin,” which means “proud ones.” It is read, however, with one “yud” to mean nations. Rashi explains that the “proud ones” is a reference to two great leaders, each hailing from different nations, who were close personal friends – Rabbi Yehudah Ha’nasi, the redactor of the Mishnah, maintained a healthy, personal relationship with Antoninus, the Roman leader. Hashem prevented Yitzchak from discerning the true nature and character of his son, Eisav. Hence, Yitzchak had no reason to harbor any ill will toward him. Indeed, the Torah says that Yitzchak loved…

Home -> 5760 -> Toldos

Rabbi L. Scheinbaum In Toldos, 5760

“Yitzchak entreated Hashem opposite his wife, because she was barren.” (25:21)

Prayer has always been an important aspect of Klal Yisrael’s service to the Almighty. Moreover, as Chazal mention, the Matriarchs were initially barren. Hashem granted them offspring in response to their heartfelt prayers. Thus, the commentators observe that the emergence of Klal Yisrael is a miracle, for each new generation is in its own right a gift of G-d to a mother who could not have given birth under natural circumstances. Hashem “desires” the pure prayers of the righteous, accompanied by their self-improvement. This serves as a lesson for all of us, indicating the possible effect of a pure…

Home -> 5760 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5760

“Then Lavan and Besuel answered and said, ‘The matter stemmed from Hashem.’” (24:50)

Three words – “mei’Hashem yatza ha’davar,” “the matter stemmed from Hashem.” Even the wicked Lavan and Besuel saw what so many who demonstrate spiritual myopia refuse to acknowledge: Everything comes from Hashem; He is the source of all that occurs. When we take note of what happens around us and how everything has transpired, how the various pieces of the puzzle many of us call life just “seem” to fit together, we will realize that it can only be attributed to Hashem’s guiding Hand. Stories abound which demonstrate the concept of “mei’Hashem yatza ha’davar.” One that is especially intriguing…

Home -> 5760 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5760

“Let it be that the maiden to whom I shall say, “’Please tip over your jug so I may drink’ and who replies, ‘Drink, and I will even water your camels,’ her will You have designated for Your servant, for Yitzchak.” (24:14)

That is exactly what happened. Rivkah passed the litmus test for becoming Yitzchak’s wife. She demonstrated that she possessed exemplary character traits. Her act of kindness towards Eliezer and his camels indicated that she was a baalas chesed, kind, sensitive, caring person. We have to ask ourselves: Is this enough to be the wife of Yitzchak, the Olah Temimah, perfect sacrifice? Is chesed all that one needs in order to become the wife of the one who lay still at the Akeidah, willing and ready to forfeit his life because his father was commanded so by Hashem? While chesed…

Home -> 5760 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5760

“And take a wife for my son, for Yitzchak.” (24:4)

Sixty-six pesukim are devoted to the search and eventual discovery of a wife for Yitzchak. This clearly underscores the significance of the institution of marriage and clarifies the qualities one should seek in choosing a mate. In response to the overriding importance and often misunderstood nature of this subject, we will cite some ideas and advice from the gedolei Yisrael, Torah leaders, of previous generations. In Choreb, Horav S.R. Hirsch, z.l., speaks to the young man in search of his life’s partner: “When you choose a wife, remember that she is to be your companion in life, in building…

Home -> 5760 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5760

“Sarah died in Kiryat Arba…And Avraham came to eulogize Sarah and to bewail her.” (23:2)

In his commentary to Pirkei Avos, Rabbeinu Yona records the Asarah Nisyonos, ten trials, which Avraham Avinu endured and from which he emerged triumphant. He lists the Akeidas Yitzchak as the ninth trial and the burial of Sarah Imeinu as the tenth and most difficult challenge to overcome. Avraham was left alone after having spent the major part of his life with his beloved eishes chayil. His test arose when, upon Sarah’s sudden death, he had a difficult time procuring a burial site for her. Interestingly, in the Talmud Bava Basra 15b, Chazal cite Satan’s “endorsement” of Avraham Avinu’s faith based…

Home -> 5760 -> Vayeira

Rabbi L. Scheinbaum In Vayeira, 5760

“And G-d tested Avraham…and He said, ‘Please take your son…bring him up there as an offering.’” (22:1,2)

Akeidas Yitzchak, the Binding of Yitzchak, was Avraham Avinu’s tenth trial. It is considered the zenith of his devotion to Hashem, the culmination of his spiritual journey, indicating his uncompromising conviction and faith. The first trial took place in Uhr Kasdim, when Avraham was thrown into a fiery furnace. Interestingly, the Torah does not mention this supreme act of self- sacrifice. The Torah, however, dedicates an entire parsha to telling the story of the Akeidah. Every generation of Avraham’s descendants conjure up the memory of Avraham’s and Yitzchak’s devotion, but nothing is even mentioned of Uhr Kasdim. Furthermore, at Uhr…

Home -> 5760 -> Vayeira

Rabbi L. Scheinbaum In Vayeira, 5760

“And she (Hagar) departed, and strayed in the desert of Be’er Sheva.” (21:14)

The Torah should have said, “She departed to/towards the desert of Be’er Sheva and she strayed,” for she did not stray immediately upon her entry into the desert. The sentence reads that “she departed and strayed,” implying that she did not stray only in the concrete sense: she strayed from the truth immediately upon her departure. In his commentary, Rashi suggests that Hagar shirked off the yoke of belief, exchanging it for a life of nomadic belief, straying farther and farther from the truth. We have yet to understand Rashi’s reason for saying that “straying” here does not only…

Home -> 5760 -> Vayeira

Rabbi L. Scheinbaum In Vayeira, 5760

“And the men arose from there, and they gazed toward Sodom.” (18:16)

The Torah seems to place an emphasis upon the word “mishom,” from there, as if the place from which the men left had a special significance. Also, Chazal teach us that the word, “vayashkifu,” and they gazed, has a negative connotation indicating the detriment of that which is being gazed upon. Why would “gazing” from Avraham’s home be the precursor of something bad? Sforno explains that in contrast to what they observed in Avraham Avinu’s home, the men viewed a negative picture from his home. Horav Sholom Shwadron, z.l., explains that the punishment one receives for transgression is commensurate…

Home -> 5760 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5760

“And he trusted in Hashem, and He reckoned it to him as righteousness.” (15:6)

Avraham Avinu exemplified emunah, faith, in Hashem. Many people believe in Hashem, but, how many actually live with emunah? To say that one’s faith and conviction in the Almighty is integral to one’s life is truly a strong statement. There are people, however, to whom this idea applies. Hashem tests us all of the time. As believing Jews, these nisyonos, tests/trials, are an evaluation of our degree of emunah. Ostensibly, the greater one’s emunah, the more difficult is the test. A while ago, I read in one of the Jewish periodicals about the reaction of secular Jews in Eretz Yisrael…

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“While he was sitting at the entrance of the tent.” (18:1)

“And there was quarreling between the herdsmen of Avram’s livestock and the herdsmen of Lot’s livestock…So Avram said to Lot, ‘Please let there be no strife between me and you.’” (13:7-8)

“And he pitched his tent, with Beth-el on the west and Ai on the east.” (12:8)

“And Shem lived five hundred years after begetting Arpachshad, and he begot sons and daughters.” (11:11)

“Noach, the man of the earth, debased himself and planted a vineyard. He drank of the wine and became drunk.” (9:20-21)

“And Cham being the father of Canaan.” (9:18)

“Noach was a righteous man, perfect in his generations.” (6:9)

“Hashem Elokim cast a deep sleep upon the man, and he slept.” (2:21)

“And Hashem Elokim formed the man… and He blew into his nostrils the soul of life; and man became a living being.” (2:7)

“In the beginning G-d created.” (1:1)

And Hashem said to her, “Two nations are in your womb.” (25:23)

“Yitzchak entreated Hashem opposite his wife, because she was barren.” (25:21)

“Then Lavan and Besuel answered and said, ‘The matter stemmed from Hashem.’” (24:50)

“Let it be that the maiden to whom I shall say, “’Please tip over your jug so I may drink’ and who replies, ‘Drink, and I will even water your camels,’ her will You have designated for Your servant, for Yitzchak.” (24:14)

“And take a wife for my son, for Yitzchak.” (24:4)

“Sarah died in Kiryat Arba…And Avraham came to eulogize Sarah and to bewail her.” (23:2)

“And G-d tested Avraham…and He said, ‘Please take your son…bring him up there as an offering.’” (22:1,2)

“And she (Hagar) departed, and strayed in the desert of Be’er Sheva.” (21:14)

“And the men arose from there, and they gazed toward Sodom.” (18:16)

“And he trusted in Hashem, and He reckoned it to him as righteousness.” (15:6)

YEARS

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