5786 – Peninim on the Torah

אנכי ד' אלקיך... לא יהיה לך אלהים אחרים על פני

I am Hashem, Your G-d. You shall not recognize the gods of others in My Presence. (20:2,3)

The first two commandments exhort us to believe only in Hashem. No other power, however real or purported, has any validity. Only Hashem is One. He is our G-d, and the G-d of the entire universe. We understand that we may not turn to any other source for salvation, since only Hashem has the power to save. The Alter, zl, m’Novorodok was wont to relate the following story in support of this idea. A poor man had reached the limits of degradation. He had no one to whom to turn. He had exhausted every avenue of “income.” Depressed and dejected,…

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ויסעו מרפידים ויבאו מדבר סיני

Rabbi L. Scheinbaum In Yisro, 5776

They journeyed from Refidim and arrived in the wilderness of Sinai. (19:2)

Rashi asks why the Torah found it necessary to relate from whence they journeyed. We already know that they had previously encamped in Refidim. He explains that the Torah reiterates their journey from Refidim to teach that, just as they came to Har Sinai in a state of teshuvah, repentance, in preparation for the receiving of the Torah, likewise, during their journey from Refidim they were in a state of teshuvah. Having said this, we wonder why teshuvah seems to be a prerequisite for receiving the Torah – to the point that they were in a state of teshuvah on…

Home -> 5776 -> Yisro

וישלח משה את חותנו

Rabbi L. Scheinbaum In Yisro, 5776

Moshe sent off his father-in-law. (18:27)

Shlomo Hamelech says, Lev yodea moras nafsho u’b’simchaso lo yisarev zar; “The heart knows the bitterness of his soul and in his celebration a stranger shall not mix” (Mishlei 14:10). Hashem said, “My children were enslaved with mortar and stone, while Yisro was sitting comfortably in peace and calm in his land – and now he wants to see (and take part in) the celebration of the (Giving of) the Torah” (Yalkut Shimoni, Yisro). The Yalkut implies that the Revelation of the Giving of the Torah was reserved for those who had suffered in Egypt. Yisro had been in Midyan…

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ואתה תחזה מכל העם אנשי חיל יראי אלקים אנשי אמת שונאי בצע

Rabbi L. Scheinbaum In Yisro, 5776

And you shall discern from among the entire people, men of accomplishment, G-d-fearing people, men of truth, people who despise money. (18:21)

Ramban explains that the phrase, sonei batza, “people who despise money,” refers to improperly obtained money. Moshe Rabbeinu is searching for those individuals who are of sterling character, G-d-fearing men who are not swayed by offers of material abundance. Money means nothing to them. Such people can be judges. We wonder why someone who is a person of accomplishment, G-d-fearing and honest, would still have to prove that he despises money gained inappropriately. If he is an ish emes, honest person, false money would be abhorrent to him. Why is it necessary to underscore that the judge must have proven…

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והודעת להם את הדרך ילכו בה ואת המעשה אשר יעשון

Rabbi L. Scheinbaum In Yisro, 5776

You shall make known to them the path in which they should go and the deeds that they should do. (18:20)

Haderech yeilchu bah, “The path in which they should go.” Yeilchu, “they should go,” is a reference to visiting the sick. By virtue of simply “going” to visit someone who is ill, even if he does nothing, the individual has already fulfilled the mitzvah. What is it about simply visiting that provides mitzvah fulfillment? Obviously, the optimum mitzvah is spending time, talking. Calming the patient– encouraging and engendering hope — is what the patient needs, but the mitzvah at its basic is fulfilled merely with a visit. Perhaps by understanding the immediate consequences of illness we can better comprehend why…

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ברוך ד' אשר הציל אתכם מיד מצרים ומיד פרעה

Rabbi L. Scheinbaum In Yisro, 5776

Blessed is Hashem Who has rescued you from the hand of Egypt and from the hand of Pharaoh. (18:10)

The Talmud Sanhedrin 94a makes a striking statement: “It was taught in the name of Rabbi Papyas, g’nai hu l’Moshe, it is a shame for Moshe and the 600,000 Jews that they had never uttered, Baruch (Hashem), until Yisro came and said, Baruch Hashem asher hitzil eschem.’” This is a strong statement which begs elucidation. Clearly, Klal Yisrael had praised Hashem when they sang the Shirah amid great joy, praising Hashem for the spectacular miracles and wonders which He had wrought. They did not say the words, “Baruch Hashem.” Does that warrant that their inaction be termed a g’nai, shame?…

Home -> V'zos HaBrachah -> 5776

ולא קם נביא עוד בישראל כמשה אשר ידעו ד' פנים אל פנים

Rabbi L. Scheinbaum In 5776, V'zos HaBrachah

Never again has there been in Yisrael a prophet like Moshe, whom Hashem had known face to face. (34:10)

Moshe Rabbeinu merited an outstanding epitaph: the greatest prophet; an individual who spoke panim el panim, face to face, with Hashem. Yet, despite these accolades, Moshe was considered the most humble person to walk the face of the earth. To maintain one’s humility in the face of such incredible, singular praise is in and of itself an uncommon virtue. Surely, Moshe was acutely aware of his eminence. How did he maintain such humility? Veritably, the question applies to so many of our gedolim, Torah giants. These were men of unusual brilliance, who achieved unprecedented heights in Torah achievement. Yet, they…

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ויקבר אתו בגי הארץ מואב מול בית פעור ולא ידע איש את קבורתו עד היום הזה

Rabbi L. Scheinbaum In 5776, V'zos HaBrachah

He buried him in the depression, in the land of Moav, opposite Bais-Peor, and no one knows his burial place to this day. (34:6)

Chazal teach that Moshe Rabbeinu’s grave had been ready for him since the six days of creation. Furthermore, his burial place has never been revealed. The fact that his burial place is one of the ten miraculous phenomena created during twilight on Erev Shabbos of the sixth day of creation endows it with a supernatural makeup. Thus, it has never been discovered. Rashi explains that Moshe was buried opposite Peor in order to atone for the incident of mass immorality which took place there. The sin committed with the pagan women of Moav undermines the very underpinnings of our faith….

Home -> V'zos HaBrachah -> 5776

וימת שם משה עבד ד'

Rabbi L. Scheinbaum In 5776, V'zos HaBrachah

So Moshe, servant of Hashem, died there. (34:5)

The Talmud Kiddushin 22a states that before an eved Ivri, Hebrew bondsman, can have his ear bored with an awl, so that he be allowed to continue his servitude beyond the normal six years, he must twice say the required words, “I love my master, my wife, and my children. I shall not go free!” Since the vernacular in the Torah is, V’im amor yomar ha’eved, “But if the bondsman shall say” (Shemos 21:5), the words, amor yomar, imply that he says this twice. In his commentary to the Talmud, Horav Elchanon Wasserman, zl, (Kovetz Shiurim) cites the words of…

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ברוך מבנים אשר יהי רצוי אחיו וטבל בשמן רגלו

Rabbi L. Scheinbaum In 5776, V'zos HaBrachah

Of Asher he said, the most blessed of children is Asher; he shall be pleasing to his brothers, and dip his feet in oil. (33:24)

What made Asher so special that he was considered “the most blessed of children”? Horav Shlomo Levenstein, Shlita, quotes Lechem Lefi HaTaf who explains that the word, shmeinah, richness, which Yaakov Avinu uses to describe Asher – Mei Asher shmeinah lachmo, “From Asher- his bread will have richness” (Bereishis 49:20), – is a reference to Asher’s land which will be so rich in olive trees that it will flow with oil like a fountain. The word shmeinah is comprised of the same letters which comprise the word Mishnah. This alludes to the true “richness” of Asher; his tribe was devoted…

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ויענו בני יעקב את שכם ואת חמור אביו במרמה

Rabbi L. Scheinbaum In Vayishlach, 5776

The sons of Yaakov answered Shechem, and his father, Chamor, with guile. (34:13)

Rashi defines the word mirmah, guile, b’chochmah, with cleverness. One who reads the narrative and delves into what occurred and the response of Yaakov Avinu’s sons to the moral incursion into their family, might discover mirmah, more as deceit than cleverness. Their intention was to convince the men of Shechem to have Brisim, circumcisions, for the purpose of weakening them physically. From the very beginning, the intention of Yaakov’s sons was to avenge the degradation of their family. Why is this considered to be “clever”? Horav Yeruchem Levovitz, zl, explains that ramaus, deceit, swindle, is a term that applies to…

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ותצא דינה בת לאה... לראות בבנות הארץ

Rabbi L. Scheinbaum In Vayishlach, 5776

And Dinah – the daughter of Leah… went out… to look over the daughters of the land. (34:1)

The Midrash Tanchuma makes a startling statement concerning Dinah’s journey to observe the girls of the land. Poretz geder yishchenu nachash, “One who breaches the fence will/should be bitten by a snake.” (This term is used in the Talmud Avodah Zarah 27b and is based upon a pasuk in Koheles 10:8, “He who breaks down a wall will be bitten by a snake.”) This is strong terminology to be applied to Dinah. Chazal continue: “Her father and brothers were sitting in the bais hamedrash studying Torah, and she went out to observe the girls of the land. As a result,…

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וישא את עיניו וירא את הנשים ואת הילדים

Rabbi L. Scheinbaum In Vayishlach, 5776

(Eisav) raised his eyes and saw the women and children. (33:5)

In his commentary to Parashas Toldos, Horav Mordechai Druk, zl, observes the glaring contrast between Yitzchak Avinu and his errant son, Eisav. The Rav begins with the maxim, “A person sees what he wants to see,” or, alternatively, “a person sees who he is.” We are creatures of habit, our human nature comprising who we are and how we live. Indeed, our nature most often dictates our perspective, how we perceive people and situations. Who we are determines how we look at concepts, events, people. A ben Torah whose life is molded by the Torah which he studies and to…

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וישאל יעקב ויאמר הגידה נא שמך ויאמר למה זה תשאל לשמי

Rabbi L. Scheinbaum In Vayishlach, 5776

Then Yaakov inquired, and he said, “Divulge if you please, your name.” And he said, “Why then do you inquire of my name?” (32:30)

Yaakov Avinu wanted to know the name of the angel with whom he had wrestled – and won. The angel responded, “Why do you inquire of my name?” The commentators debate if this was a question, more or less, as if the angel were replying, “What difference does it make to you what my name is? You cannot do anything about it. I am not reachable by name.” Others contend that his response was actually his name. In other words: “Why do you ask my name?” is the actual name of the angel. Horav Shabsi Yudelevitz, zl, explains this. When…

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הצילני נא מיד אחי מיד עשו כי ירא אנכי אותו

Rabbi L. Scheinbaum In Vayishlach, 5776

Rescue me, please, from the hand of my brother, from the hand of Eisav, because I fear him. (32:12)

Rashi explains the apparent redundancy continued in the pasuk: Miyad achi, miyad Eisav; “From the hand of my brother, from the hand of Eisav.” Sometimes Eisav acts like my brother, showing love and friendship which conceal his true, nefarious intentions. Other times Eisav acts like the evil person that he is, challenging me and stirring up adversity for me to overcome. Both the Kedushas Levi and the Chozeh m’Lublin write that Yaakov Avinu prayed to Hashem to spare him the challenge of Eisav, the yetzer hora, evil inclination, who was coming at him in the form of Eisav, his “dear”…

Home -> Vayikra -> 5776

נפש כי תחטא ומעלה מעל ד' וכחש בעמיתו... והיה כי יחטא ואשם והשיב את הגזילה אשר גזל

Rabbi L. Scheinbaum In 5776, Vayikra

If a person sins and commits a breach of trust against G-d by lying to his friend… so it shall be when he will sin and become guilty, he shall return the robbed item that he robbed. (5:21,23)

The pasuk appears to be redundant, “He should return the robbed item that he robbed.” The words asher gazal, “which he robbed,” are superfluous. Obviously, the item which he robbed is what he is presently returning. What else? He is certainly not returning something which he did not rob. The Sefer Chassidim asks this question and offers an insightful answer which sheds light on the nadir of theft. One who steals from someone and later has a change of heart, and – immediately that same day – returns the item – he will not have to add to the principle….

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ולא תשבית מלח ברית אלקיך מעל מנחתיך

Rabbi L. Scheinbaum In 5776, Vayikra

You may not discontinue the salt of your G-d’s covenant from upon your meal offering. (2:13)

Rashi teaches that a covenant was enacted during the Sheishes Yemei Bereishis, Six Days of Creation, that ensured the lower waters (the waters of our earth) that they would be offered on the Mizbayach. This is executed through the induction of salt on the Mizbayach and the water libation. Apparently, the waters were appeased for a reason. What was it? In the beginning of Sefer Bereishis, Rashi comments concerning the creation of Heaven and earth which was preceded by the spirit of G-d hovering over the water. This would seem to indicate that the creation of the waters preceded the…

Home -> Vayikra -> 5776

אדם כי יקריב מכם קרבן לד'

Rabbi L. Scheinbaum In 5776, Vayikra

When a man among you brings an offering to Hashem. (1:2)

Rashi explains that the Torah uses the word adam, man, by design-to recall the Adam HaRishon, Primordial Man. Just as Adam HaRishon did not offer anything from gezel, that was stolen (since everything belonged to him), so, too, may we not offer a sacrifice from an item that has been stolen. We wonder why Adam HaRishon is used as the paradigm to teach the absolute requirement that the korban that is offered may not be derived illegally. After all, everything in the world belonged to Adam. Would it not have been more appropriate to bring a proof from someone who…

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ויקרא אל משה וידבר ד' אליו מאהל מועד

Rabbi L. Scheinbaum In 5776, Vayikra

He called to Moshe, and Hashem spoke to him from the Ohel Moed. (1:1)

The parshah of Korbanos, sacrificial offerings mandated by Hashem to be a part of the Jewish People’s service to Him, is rife with ambiguity. The Rishonim offer their rationale to explain and lend meaning to this service. In his Moreh Nevuchim, Rambam explains that the korbanos had a therapeutic effect on the Jewish People after their exposure to the idolatrous cultures in which they had lived. Egypt had elevated idol worship as to a way of life to the point that anything short of paganism was beyond rationale. The korbanos would balance out this perverted ideology. Notwithstanding the Rambam’s view…

Home -> Vayigash -> 5776

ויאסור יוסף מרכבתו ויעל לקראת ישראל אביו גשנה וירא אליו ויפול על צואריו

Rabbi L. Scheinbaum In 5776, Vayigash

Yosef harnessed his chariot and went up to meet his father in Goshen. He appeared before him, and fell on his neck. (46:29)

Rashi explains that neither did Yaakov Avinu fall upon Yosef’s neck, nor did he kiss him, because, at the time of their meeting, Yaakov was preoccupied with reciting Shema. Yosef was not. This leads up to the obvious question: Was it the time for reciting Krias Shema — or not? If it was not Krias Shema recital time, why did Yaakov find it necessary to choose this unique moment of their meeting to capitalize on Krias Shema? Could the meeting not have waited a few moments? The commentators grapple with this question, each offering his own insight into this seeming…

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אנכי ד' אלקיך... לא יהיה לך אלהים אחרים על פני

ויסעו מרפידים ויבאו מדבר סיני

וישלח משה את חותנו

ואתה תחזה מכל העם אנשי חיל יראי אלקים אנשי אמת שונאי בצע

והודעת להם את הדרך ילכו בה ואת המעשה אשר יעשון

ברוך ד' אשר הציל אתכם מיד מצרים ומיד פרעה

ולא קם נביא עוד בישראל כמשה אשר ידעו ד' פנים אל פנים

ויקבר אתו בגי הארץ מואב מול בית פעור ולא ידע איש את קבורתו עד היום הזה

וימת שם משה עבד ד'

ברוך מבנים אשר יהי רצוי אחיו וטבל בשמן רגלו

ויענו בני יעקב את שכם ואת חמור אביו במרמה

ותצא דינה בת לאה... לראות בבנות הארץ

וישא את עיניו וירא את הנשים ואת הילדים

וישאל יעקב ויאמר הגידה נא שמך ויאמר למה זה תשאל לשמי

הצילני נא מיד אחי מיד עשו כי ירא אנכי אותו

נפש כי תחטא ומעלה מעל ד' וכחש בעמיתו... והיה כי יחטא ואשם והשיב את הגזילה אשר גזל

ולא תשבית מלח ברית אלקיך מעל מנחתיך

אדם כי יקריב מכם קרבן לד'

ויקרא אל משה וידבר ד' אליו מאהל מועד

ויאסור יוסף מרכבתו ויעל לקראת ישראל אביו גשנה וירא אליו ויפול על צואריו

YEARS

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