5786 – Peninim on the Torah

ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל ישראל

Rabbi L. Scheinbaum In 5769, V'zos HaBrachah

And by all the strong hand and awesome power that Moshe performed before the eyes of all Yisrael. (34:12)

The concluding pasuk of the Torah describes Moshe Rabbeinu’s greatest feat as the quintessential leader of Klal Yisrael and its consummate rebbe. His acceptance of the Luchos in his two hands and then subsequently shattering them in the presence of the entire Jewish nation – because he felt that their sin concerning the Golden Calf negated the message of the Luchos – are considered to be Moshe’s greatest moments, the epitaph for which he is to be remembered. Moshe lived an incredible life of dedication to Hashem and to His nation. He achieved a position of leadership unparalleled, yet, he…

Home -> V'zos HaBrachah -> 5769

ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל ישראל

Rabbi L. Scheinbaum In 5769, V'zos HaBrachah

And by all the strong hand and awesome power that Moshe performed before the eyes of all Yisrael. (34:12)

This is a nice ending to the Torah that Hashem gave to Klal Yisrael through Moshe Rabbeinu. In fact, this pasuk, which in part describes Moshe’s shattering of the Luchos, serves as the quintessential leader’s epitaph, his greatest moment and most significant achievement. What about the Jewish People? It is not very comforting to know that the Torah ends with their iniquity. Is it really that important to conclude the Torah with a recap of one of the most serious errors in Jewish history? Horav Shlomo Zalman Auerbach, zl, suggests that, in effect, this conclusion to the Torah is far…

Home -> V'zos HaBrachah -> 5769

ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל ישראל

Rabbi L. Scheinbaum In 5769, V'zos HaBrachah

And by all the strong hand and awesome power that Moshe performed before the eyes of all Yisrael. (34:12)

Rashi explains that the “strong hand” is a reference to Moshe Rabbeinu accepting the Luchos from Hashem in his hands. Although the Luchos were of extraordinary weight, Moshe was able to carry them. “Before the eyes of all Yisrael” refers to Moshe’s decision to break the Luchos in the presence of the entire nation. Hashem ratified his action, as Chazal say, Ye’yasher kochacha sheh’sheebarta’, Hashem thanked him for breaking the Luchos. We wonder if it had really been necessary for Moshe to break the Luchos. Why not simply put them away until such time that the people performed teshuvah, repented,…

Home -> 5769 -> Bereishis

ויקרא האדם שמות לכל הבהמה ולעוף השמים ולכל חית השדה

Rabbi L. Scheinbaum In Bereishis, 5769

And the man assigned names to all the cattle and to the birds of the sky and to every beast of the field. (2:20)

One of the seven blessings which comprise Sheva Berachos is Sameiach tesamach reiim ha’ahuvim k’sameichacha yetzircha b’Gan Eden mikedem, “Gladden the beloved companions as You gladdened Your creature in the Garden of Eden from aforetime.” This brachah asks Hashem to gladden the couple who stand before us as He did for Adam and Chavah in Gan Eden. One question confronts us immediately upon grasping the scope of this request: Is it reasonable to expect that every contemporary couple experiences such a heavenly relationship on par with that of the first couple in Gan Eden? Let us face it, we are…

Home -> 5769 -> Bereishis

ויברא אלקים את התנינם הגדלים... ויברך אלקים את יום השביעי ויקדש אתו

Rabbi L. Scheinbaum In Bereishis, 5769

And G-d created the great sea-giants… G-d blessed the seventh day and sanctified it. (1:21; 2:3)

Upon studying the story of Creation, we confront what seem to be two inconsistencies in the language of the text. On the fifth day of Creation, Hashem created the taninim ha’gedolim, the great sea-giants. Interestingly, this is the only creation of which the Torah does not conclude with the words, va’yehi chein, “and it was so.” Why is this? Clearly, if Hashem created them, then it was so. Why is this creation different than the others? Rashi cites a comment from Chazal in Meseches Bava Basra 74b that these giant sea-creatures are none other than the Livyasan and its mate….

Home -> 5769 -> Bereishis

בראשית ברא אלקים את השמים ואת הארץ

Rabbi L. Scheinbaum In Bereishis, 5769

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

The Midrash relates what Rabbi Yehudah ben Pazi and Bar Kappara expounded regarding the Creation: “Why was the world created with a bais – Bereishis, in the beginning? Because it is an expression of brachah, blessing. And why not with an aleph? Because it is an expression of cursing, arirah.” The commentators point out that Chazal’s statement is not necessarily consistent with other pesukim in Tanach in which the letter bais is not always used as blessing. Indeed, we find in Yeshayah 24:1, “Behold, Hashem empties (bokeik) the land and lays it waste (bolkah).” Also, in Yechezkel 16:40, “They will tear/pierce…

Home -> 5769 -> Bereishis

בראשית ברא אלקים את השמים ואת הארץ

Rabbi L. Scheinbaum In Bereishis, 5769

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

The first Rashi in the Torah is famous: “Amar Rabbi Yitzchak, ‘The text of the Torah should have commenced with Sefer Shemos 12, in which the commandment regarding the month of Nissan is written. Instead, the Torah begins with Creation. This is to indicate that Hashem created the world. Thus, it was His prerogative to give Eretz Yisrael to whichever nation He chose. He gave the Holy Land to the Jewish People as an inheritance.’” This statement is questionable, since many basic teachings and lessons can be derived from Sefer Bereishis, such as: Maaseh avos siman l’banim, “The actions of…

Home -> 5769 -> Vayeira

Rabbi L. Scheinbaum In Vayeira, 5769

“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 -> 5769 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5769

“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, 5769

“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 -> 5769 -> Noach

Rabbi L. Scheinbaum In Noach, 5769

“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, 5769

“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, 5769

“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, 5769

“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 -> 5769 -> Toldos

Rabbi L. Scheinbaum In Toldos, 5769

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, 5769

“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 -> 5769 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5769

“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 -> 5769 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5769

“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 -> 5769 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5769

“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 -> 5769 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5769

“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…

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ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל ישראל

And by all the strong hand and awesome power that Moshe performed before the eyes of all Yisrael. (34:12)

ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל ישראל

And by all the strong hand and awesome power that Moshe performed before the eyes of all Yisrael. (34:12)

ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל ישראל

And by all the strong hand and awesome power that Moshe performed before the eyes of all Yisrael. (34:12)

ויקרא האדם שמות לכל הבהמה ולעוף השמים ולכל חית השדה

And the man assigned names to all the cattle and to the birds of the sky and to every beast of the field. (2:20)

ויברא אלקים את התנינם הגדלים... ויברך אלקים את יום השביעי ויקדש אתו

And G-d created the great sea-giants… G-d blessed the seventh day and sanctified it. (1:21; 2:3)

בראשית ברא אלקים את השמים ואת הארץ

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

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)

“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)

YEARS

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