5786 – Peninim on the Torah

אשריך ישראל מי כמוך עם נושע בד' מגן עזרך

Rabbi L. Scheinbaum In 5765, V'zos HaBrachah

Fortunate are you, O Yisrael. Who is like you! O people delivered by O Hashem, the Shield of your help. (33:29)

Our salvation is only in Hashem, Who is the Shield of our salvation. This relationship is truly unique; it is one that we must acknowledge and sustain through our tefillos. Horav Chaim Friedlander, zl, explains the nature of prayer as the medium for maintaining our closeness with Hashem and as the vehicle for catalyzing our salvation in times of need. He cites the Midrash that comments concerning Mordechai’s salvation from Haman’s diabolical plan to hang him on the scaffold that he had prepared for him. Suddenly, the tables were turned, and Mordechai was no longer the victim. He was dressed in…

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וישכן ישראל בטח בדד עין יעקב

Rabbi L. Scheinbaum In 5765, V'zos HaBrachah

Thus, Yisrael will dwell secure, solitary, in the likeness of Yaakov. (33:28)

Rashi explains that one day, when the enemy is driven out, there will no longer be a need for Jews to band together and live in large communal groups for protection. Then, they will be able to live individually, secure, “each under his vine and under his fig tree.” In an attempt to define the concept of badad, solitary, the Yalkut Shimoni makes the following remarks: “It will be badad – not like the badad of Moshe Rabbeinu, who said, Hashem badad yanchenu, “Hashem alone guided them” (Devarim 32:12). It will also not be like the badad of Yirmiyahu HaNavi who…

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ולזבולן אמר שמח זבולן בצאתך ויששכר באהליך

Rabbi L. Scheinbaum In 5765, V'zos HaBrachah

Of Zevulun, he said: Rejoice, O’Zevulun, in your excursions, and Yissachar in your tents. (33:18)

Yissachar and Zevulun were two brothers/tribes that had a unique and profound relationship. While Yissachar spent his days and nights engrossed in Torah study, Zevulun engaged in maritime commerce in order to support Yissachar. One brother studied; the other worked, each sharing in the fruits of his brother’s labor. Rashi notes that Zevulun’s name precedes that of Yissachar, despite the fact that Yissachar preceded him in birth. This is because Zevulun made Yissachar’s Torah study possible. What a wonderful and meaningful relationship! Let us momentarily transport ourselves to another world, the world of Truth, Olam Haba, to see how this…

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מימינו אש דת למו

Rabbi L. Scheinbaum In 5765, V'zos HaBrachah

From His right hand He presented the fiery Torah to them. (33:2)

Rashi explains that Hashem gave the Torah to Klal Yisrael amid fire and lightning. This mode of presentation carries great significance for the way we should study the Torah and for our level of commitment to it. Horav Elimelech, zl, m’Lizhensk comments that this spectacular manner of delivery was designed to impress upon the people that one must fulfill the Torah with the fire of fervor and self-sacrifice. This has been the legacy of Har Sinai – fire and self-sacrifice. Anything less than total commitment is no commitment. There are countless stories that demonstrate our People’s devotion to the Torah. In…

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וזאת הברכה אשר ברך משה איש האלקים את בני ישראל לפני מותו

Rabbi L. Scheinbaum In 5765, V'zos HaBrachah

And this is the blessing that Moshe, the man of G-d, bestowed upon Bnei Yisrael before his death. (33:1)

Moshe Rabbeinu blessed the nation shortly before he passed from this world. Is that not obvious? He certainly did not bless them after he died! This is why Rashi comments, Moshe said, “If not now, when?” The Maharal, zl, m’Prague, explains that the Torah is teaching us that the blessing of a manhig, leader, is most appropriate towards the end of his life. As long as the leader is vibrant and executing his duties with vigor and stalwartness, it is his function to admonish when needed, exhorting the people to raise their level of observance. He must point out their sins,…

Home -> 5765 -> Bereishis

ויאמר קין אל הבל אחיו

Rabbi L. Scheinbaum In Bereishis, 5765

Cain spoke with Hevel, his brother. (4:8)

Targum Yonasan gives us a clue concerning the conversation that took place between the world’s first two brothers. Kayin said, “There is no Judge, and there is no Justice; there is only one world; there is no reward for the righteous and no punishment for the wicked.” Hevel, of course, disputed each point. These words led to physical violence, during which Hevel was killed. We wonder at Kayin’s hypocrisy. Here is a man who had just offered a sacrifice to Hashem, and he was distraught that Hashem was more pleased with Hevel’s sacrifice than his. If Kayin felt there was…

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אלה תולדות השמים והארץ בהבראם ביום עשות ה' אלקים ארץ ושמים

Rabbi L. Scheinbaum In Bereishis, 5765

These are the products of the heaven and the earth when they were created on the day that Hashem G-d made earth and heaven. (2:4)

The Torah now focuses on the events preceding the creation of man. In the second interpretation he offers in his commentary to this pasuk, Rashi explains the word b’hi’baram, “when they were created,” to mean that Hashem created them with the letter “hay.” This is supported by the pasuk in Yeshayah 26:4, “With ‘kah’ (G-d’s Name is spelled with “yud” and “hay”), G-d created worlds.” In other words, b’hay baram means that the two worlds – this temporary world and the Eternal world – were created with the letters that connote Hashem’s Name, “yud” and “hay.” The letter “hay” was used…

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ותוצא הארץ דשא עשב מזריע זרע למינהו ועץ עשה פרי

Rabbi L. Scheinbaum In Bereishis, 5765

The earth brought forth vegetation, grass producing seed of its kind, and trees producing fruit. (1:12)

There is a fascinating Midrash concerning this pasuk that should give us all something to ponder. Chazal teach us that when Hashem created iron, the trees became distressed, because the sharp blade of the axe could destroy them. Hashem replied to the trees, “Do not worry. As long as you do not provide wood for the axe handle, the blade will remain harmless.” The simple lesson from this Midrash is: We are our own worst enemies. We shoot ourselves in the foot. No one can impose worse harm on us than the harm we cause ourselves. Ask anyone, however, who…

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בראשית ברא אלקים את השמים ואת הארץ

Rabbi L. Scheinbaum In Bereishis, 5765

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

Sefer Bereishis is aptly given its name since it is the “first” of the Chumashim. The Talmud in Avodah Zarah 25a has another name for Sefer Bereishis: Sefer HaYashar or Sefer Yesharim, the Book of Righteousness. Yashar means more than righteousness. It means straightfor- wardness, integrity, mentchlichkeit, human decency. Sefer Bereishis chronicles the lives of the Avos, Patriarchs, men who exemplified righteousness to G-d and mentchlichkeit to all human beings. In the preface to his commentary on Sefer Bereishis, the Netziv, zl, expands on this idea. The Patriarchs distinguished themselves not only in their relationships with Hashem, which was on the…

Home -> 5765 -> Vayeira

Rabbi L. Scheinbaum In Vayeira, 5765

“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 -> 5765 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5765

“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, 5765

“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, 5765

“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, 5765

“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, 5765

“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, 5765

“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 -> 5765 -> Toldos

Rabbi L. Scheinbaum In Toldos, 5765

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, 5765

“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 -> 5765 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5765

“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 -> 5765 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5765

“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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אשריך ישראל מי כמוך עם נושע בד' מגן עזרך

Fortunate are you, O Yisrael. Who is like you! O people delivered by O Hashem, the Shield of your help. (33:29)

וישכן ישראל בטח בדד עין יעקב

Thus, Yisrael will dwell secure, solitary, in the likeness of Yaakov. (33:28)

ולזבולן אמר שמח זבולן בצאתך ויששכר באהליך

Of Zevulun, he said: Rejoice, O’Zevulun, in your excursions, and Yissachar in your tents. (33:18)

מימינו אש דת למו

From His right hand He presented the fiery Torah to them. (33:2)

וזאת הברכה אשר ברך משה איש האלקים את בני ישראל לפני מותו

And this is the blessing that Moshe, the man of G-d, bestowed upon Bnei Yisrael before his death. (33:1)

ויאמר קין אל הבל אחיו

Cain spoke with Hevel, his brother. (4:8)

אלה תולדות השמים והארץ בהבראם ביום עשות ה' אלקים ארץ ושמים

These are the products of the heaven and the earth when they were created on the day that Hashem G-d made earth and heaven. (2:4)

ותוצא הארץ דשא עשב מזריע זרע למינהו ועץ עשה פרי

The earth brought forth vegetation, grass producing seed of its kind, and trees producing fruit. (1:12)

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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