5786 – Peninim on the Torah

שמח זבולן בצאתך ויששכר באהליך

Rabbi L. Scheinbaum In 5761, V'zos HaBrachah

“Rejoice, O Zevulun, in your excursions, and Yissachar in your tents.” (33:18)

H orav Shlomo Heyman, z.l., related that when Rabbeinu Saadya Gaon left Egypt to become Rosh HaYeshivah in Sura, the people of Sura took it upon themselves to build the yeshivah building. Rabbeinu Saadya sent out a proclamation, urging all communities to join in support of this project. A certain wealthy Egyptian Jew decided to contribute a considerable sum to sponsor the Aron Kodesh. When he arrived in Sura, he discovered — to his chagrin — that someone had already preceded him in dedicating the Aron Kodesh. He was extremely upset that he would not be able to sponsor the holiest…

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שמח זבולן בצאתך ויששכר באהליך

Rabbi L. Scheinbaum In 5761, V'zos HaBrachah

“Rejoice, O Zevulun, in your excursions, and Yissachar in your tents.” (33:18)

Horav Yehudah Tzadakah, z.l., was known for his incredible diligence in Torah study. In his youth, he would spend his day studying in the yeshivah bais ha’medrash, and at night he would go to the Beer Sheva shul and study through the early hours of the morning. In his later years, one of his grandsons asked why he chose this specific shul. He explained that the shamashim, caretakers, of the various shuls were frugal and limited the amount of kerosene used for the lamps. The shamash at the Beer Sheva shul, however, did not spare any kerosene, giving as much…

Home -> V'zos HaBrachah -> 5761

שמח זבולן בצאתך ויששכר באהליך

Rabbi L. Scheinbaum In 5761, V'zos HaBrachah

“Rejoice, O Zevulun, in your excursions, and Yissachar in your tents.” (33:18)

Rashi explains that Zevulun should be happy and successful as he goes out to commerce, because Yissachar, his brother and partner, is studying in the tent of Torah. If Zevulun’s reason for joy is his support of Yissachar’s Torah study, should not Yissachar’s name have preceded that of Zevulun? Rashi says that this is specifically why Zevulun’s name precedes Yissachar’s. It was Zevulun’s support than enabled Yissachar’s Torah. Horav Aharon Kotler, z.l., offers another reason for the significance of Zevulun preceding Yissachar. He cites the pasuk in Mishlei 23:24 in which two forms of joy, gilah and simchah are mentioned: “The…

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אף חבב עמים כל קדשיו בידך

Rabbi L. Scheinbaum In 5761, V'zos HaBrachah

“He also showed love to peoples, all its holy ones are in Your hands.” (33:3)

In an alternative explanation, Rashi explains that even at a time when Hashem demonstrates endearment towards the gentile nations who persecute the Jews, Klal Yisrael’s righteous ones remain true and continue to cleave to Hashem. They overcome the challenge to their faith as a result of their strong commitment to faith in the Almighty. The extreme devotion and commitment exhibited by the Klausenberger Rebbe, z.l., during the Holocaust years is legend. Regardless of the success of the Nazi’s, the Rebbe’s religious fervor never waned. He refused to eat anything that might not be kosher. During his entire stay in the…

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וזאת הברכה אשר ברך משה איש האלקים

Rabbi L. Scheinbaum In 5761, V'zos HaBrachah

M“And this is the blessing that Moshe, the man of G-d, bestowed.” (33:1)

Moshe Rabbeinu’s last official action as leader of Klal Yisrael was to bless the people prior to his leaving this world. The Torah calls him ish Elokim, man of G-d – a very impressive appellation. What did he do to deserve this title? Ish Elokim is a title comprised of two almost paradoxical aspects: ish, man, relating to people, interacting on an earthly level; and Elokim, G-dly, spiritual, divested of earthly contacts. It is a title that bespeaks his ability to be a person, and, simultaneously, to transcend the physical aspects, desires and emotions that are intrinsic to human beings….

Home -> 5761 -> Bereishis

וכל יצר מחשבת לבו רק רע כל היום

Rabbi L. Scheinbaum In Bereishis, 5761

“And that every product of the thoughts of his heart was but evil always.” (6:5)

We have no idea of the hold the yetzer hara, evil-inclination, has on us, as the following story demonstrates: The Sanzer Rav, Horav Chaim Halberstam, z.l., once stood by his window and gazed at the people walking by. He saw a certain Jew and motioned for him to come inside. When the man entered, the Rav asked him, “What would you do if you discovered a wallet filled with money in the street, and you were aware of the identity of its owner?” The Jew responded, “I would immediately return it.” Hearing this response, the Rav rebuked the fellow and…

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ויאמר לו איכה

Rabbi L. Scheinbaum In Bereishis, 5761

He (Hashem) said to him, “Where are you?” (3:9)

When the Baal HaTanya was incarcerated by the Russian government, one of the leading “thinkers” of the day came to visit with him. This visit was just another opportunity to present one of his mocking questions to the Rebbe. The answer was unimportant, his objective was accomplished by simply asking the question: “What is the meaning of the ‘Ayeca?’, ‘Where are you?’ which Hashem asked Adam? Did Hashem not know where Adam was?” The Rebbe looked at the thinker and responded, “Do you believe that the Torah is eternal?” “Certainly,” he responded. The Rebbe said, “Since the Torah is eternal,…

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ויברך אלקים את יום השביעי ויקדש אתו

Rabbi L. Scheinbaum In Bereishis, 5761

“G-d blessed the seventh day and sanctified it.” (2:3)

he average person understands the negative aspect of Shabbos, the various acts of labor that are forbidden. What about the positive side of Shabbos? How does one “celebrate” Shabbos? How does one act “Shabbosdik”? We all know that one is required to have an oneg Shabbos. What does “oneg,” enjoyment, mean? Horav Sholom Schwadron, z.l., contends that the idea of oneg Shabbos can have many definitions, based upon the individual and his religious/spiritual perspective. Some will enjoy Shabbos on a spiritual plane, with Torah and tefillah, heightened Torah study and prayer. Others will enjoy its physical/material aspect either through relaxation, sleep and peace of mind. Alternatively, is the individual who…

Home -> 5761 -> Bereishis

בראשית ברא אלקים את השמים ואת הארץ

Rabbi L. Scheinbaum In Bereishis, 5761

“In the beginning of G-d’s creating the heavens and the earth.” (1:1)

The foundation of any structure determines its strength and permanence. The Torah is a spiritual structure which is founded and sustained on the union of a number of positive attributes. There is no room for any negative trait in the Torah’s foundation. This idea, cited by Rabbi Paysach Krohn, is expressed by Rabbeinu Bachya in his Sefer Kad HaKemach. He notes that in the first pasuk, verse, in the Torah, every vowel sound is present except one. The komatz, patach, segol, tzeirei, cholem, sh’vah and chirik are all present. There is only one missing sound: the shuruk, the “ooh” sound….

Home -> 5761 -> Vayeira

Rabbi L. Scheinbaum In Vayeira, 5761

“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 -> 5761 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5761

“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…

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Rabbi L. Scheinbaum In Lech Lecha, 5761

“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…

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Rabbi L. Scheinbaum In Noach, 5761

“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…

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Rabbi L. Scheinbaum In Noach, 5761

“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…

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Rabbi L. Scheinbaum In Noach, 5761

“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…

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Rabbi L. Scheinbaum In Noach, 5761

“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…

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Rabbi L. Scheinbaum In Toldos, 5761

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…

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Rabbi L. Scheinbaum In Toldos, 5761

“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 -> 5761 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5761

“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 -> 5761 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5761

“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…

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Back to Home -> -> 5761

שמח זבולן בצאתך ויששכר באהליך

“Rejoice, O Zevulun, in your excursions, and Yissachar in your tents.” (33:18)

שמח זבולן בצאתך ויששכר באהליך

“Rejoice, O Zevulun, in your excursions, and Yissachar in your tents.” (33:18)

שמח זבולן בצאתך ויששכר באהליך

“Rejoice, O Zevulun, in your excursions, and Yissachar in your tents.” (33:18)

אף חבב עמים כל קדשיו בידך

“He also showed love to peoples, all its holy ones are in Your hands.” (33:3)

וזאת הברכה אשר ברך משה איש האלקים

M“And this is the blessing that Moshe, the man of G-d, bestowed.” (33:1)

וכל יצר מחשבת לבו רק רע כל היום

“And that every product of the thoughts of his heart was but evil always.” (6:5)

ויאמר לו איכה

He (Hashem) said to him, “Where are you?” (3:9)

ויברך אלקים את יום השביעי ויקדש אתו

“G-d blessed the seventh day and sanctified it.” (2:3)

בראשית ברא אלקים את השמים ואת הארץ

“In the beginning of G-d’s creating the heavens and the earth.” (1:1)

“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)

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)

YEARS

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