5786 – Peninim on the Torah

וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה... ויחר לקין מאד ויפלו פניו... ויקם קין אל הבל אחיו ויהרגהו

Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn… this annoyed Kayin exceedingly, and his countenance fell… Kayin rose up against his brother Hevel and killed him. (4:4,8)

The Chasam Sofer, zl, teaches us a profound lesson, which, coming at the beginning of the Torah, should serve as a guide for us on how to view life through the lens of Torah. Hevel offered a korban, sacrifice. Hashem was pleased with Hevel’s offering. At the end of the day – where did this korban get him? What benefit did Hevel accrue as a result of Hashem’s turning to his korban? [This is a question likely to be asked by someone whose belief in Hashem and faith in the Torah system are, at best, deficient. A believing Jew does…

Home -> 5777 -> Bereishis

ויקרא ד' אלקים אל האדם ויאמר לו איכה

Rabbi L. Scheinbaum In Bereishis, 5777

Hashem Elokim called out to the man and said to him, “Where are you?” (3:9)

At face value, this was not a question. Hashem certainly knew Adam’s whereabouts. Hashem was initiating a dialogue with Adam, so that he would not be afraid to repent. This, obviously, is a lesson for us when approaching someone – a student, a child, a friend who has erred – not to pounce upon him, “Why did you do it? How could you have acted so badly?” but rather, begin a conversation, get the subject relaxed, then ease into the reproof in such a manner that he will open up and be willing to repent. The word Ayeca, “Where are…

Home -> 5777 -> Bereishis

וישמעו את קול ד' אלקים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ד' אלקים בתוך עץ הגן

Rabbi L. Scheinbaum In Bereishis, 5777

And they heard the sound of Hashem Elokim walking in the garden in the wind of the day, and Adam and his wife hid from before Hashem among the trees of the garden. (3:8)

The concept of Hashem “walking” in the garden or the “sound” that He makes in the wind has anthropomorphic overtones which do not apply to Hashem, Who has no physical presence. Rashi and Ibn Ezra define kol as voice, rather than sound, and ruach as direction, rather than wind. This would be a reference to the direction of the sun at the end of the day. A voice travels as it increases with intensity. Thus, the pasuk is interpreted: And they heard the voice of Hashem steadily increasing in the garden towards the end of the day. Bearing this in…

Home -> Vayikra -> 5777

וחמשתיו יוסף עליו

Rabbi L. Scheinbaum In 5777, Vayikra

And add its fifth to it. (5:24)

One who unlawfully has his fellow Jew’s money in his possession, but cannot be compelled to pay, because the plaintiff lacks sufficient proof – and who (compounds his guilt) swears falsely that the money is rightfully his – must (after it is discovered that he lied) pay the principal plus an added fifth, followed by a korban asham, guilt offering. No one has a right to someone else’s money – even if he intends to replace it eventually. The added fifth applies even if the thief has decided to finally come clean and repent his erroneous ways. The Talmud (Berachos…

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נפש כי תחטא ומעל מעל ב''ה וכחש בעמיתו

Rabbi L. Scheinbaum In 5777, Vayikra

If a person will sin and commit a treachery against Hashem by lying to his comrade. (5:21)

Stealing from a fellow Jew is certainly an act of evil, but is it treachery against Hashem? Does the thief take into consideration that “borrowing” from his friend with no intention of repaying the “loan” is not only theft, but also a perfidious act of betrayal against Hashem? There is no question that the thief is not a “good” person, his moral and ethical compass leaves much to be desired, but did he sin against the Almighty? It certainly was not his intention. The early commentators explain that one who swears falsely using Hashem’s Name in uttering the oath (claiming…

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ונפש כי תקריב קרבן מנחה לד'

Rabbi L. Scheinbaum In 5777, Vayikra

When a person (soul) offers a meal-offering to Hashem. (2:1)

Of all those who offer voluntary sacrifices/ offerings, only one who brings a Korban Minchah, Meal offering, is referred to by the Torah as a nefesh, soul. This inexpensive korban was brought primarily by the poor, since they were financially challenged to bring an animal or fowl. Hashem says: “I will regard the korban of a poor man as if he had offered his very nefesh, soul.” The simple explanation of this statement is that a wealthy person who brings a korban takes from his “extra” money – not from the money he needs for his daily sustenance. A poor…

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אדם כי יקריב מכם קרבן לד'

Rabbi L. Scheinbaum In 5777, Vayikra

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

I recently came across an article penned by a secular Jew, decrying our yearning for the rebuilding of the Bais HaMikdash. In one of his gripes, he declared that he found the notion of korbanos, sacrifices, primitive, archaic, and a form of service no longer necessary. While to the ancients it was natural to offer a korban, offering, to Hashem, this modern man eschews such form of worship. Obviously, he is clueless with regard to the underlying concepts of korbanos and the spiritual elevation they engender in the person who offers them. A korban is a way of coming closer…

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ויקרא אל משה

Rabbi L. Scheinbaum In 5777, Vayikra

He called to Moshe. (1:1)

Rashi comments: “Calling”, Vayikra, preceded every statement, every saying and every command. It is a language of affection. In other words, prior to speaking to Moshe Rabbeinu, Hashem called his name (twice). This was followed by the actual message. Hashem speaks to each and every one of us – all of the time. He employs various media of “expression,” but each communication is intoned with love. Perhaps this method of signaling a communication to Moshe applies equally to us. First, Hashem signals us by calling our name in order to get our attention. This is followed by the message. Now,…

Home -> Pekudei -> 5777

אלה פקודי המשכן משכן העדות

Rabbi L. Scheinbaum In 5777, Pekudei

These are the accountings of the Mishkan, the Mishkan of the Testimony. (38:21)

Rashi explains the redundancy of the word Mishkan as alluding to the Bais HaMikdash, which was taken as collateral in its two destructions for the sins of Yisrael. Mishkan HaEidus, the Mishkan of the Testimony, attests to the fact that Hashem forgave Klal Yisrael for sinning with the Golden Calf. Despite the people’s incursion, the Divine Presence still rests among Klal Yisrael. Two explanations for the Mishkan: it serves as collateral; it is a symbol of forgiveness. Obviously, this requires a bit more elucidation. Horav Yaakov Kaminetsky, zl, offers an analogy which sheds light on the Mishkan’s dual function. A…

Home -> Pekudei -> 5777

אלה פקודי המשכן משכן העדת אשר פקד על פי משה

Rabbi L. Scheinbaum In 5777, Pekudei

These are the reckonings of the Mishkan, the Mishkan of Testimony, which were reckoned at Moshe’s bidding. (38:21)

Was there no one other than Moshe Rabbeinu, Rabban Shel Kol Yisrael, capable of doing an accounting of the Mishkan? An accounting is a vital function in any endeavor, especially one as spiritually significant as building the Mishkan. Surely, there were others, possibly more proficient in mathematics, who could have performed this service. Horav Moshe Bick, zl, derives an important principle from here. When one builds a makom kadosh, holy edifice, when he undertakes a holy endeavor, one would think that all halachic questions and issues should be decided by the talmid chacham, Torah scholar. The monetary and financial issues…

Home -> Vayakhel -> 5777

ראו קרא ד' בשם בצלאל בן אורי בן חור למטה יהודה

Rabbi L. Scheinbaum In 5777, Vayakhel

“See, Hashem has proclaimed by name, Betzalel ben Uri ben Chur of the Tribe of Yehudah.” (35:30)

In recording Betzalel’s pedigree the Torah atypically goes back two generations – to Betzalel’s grandfather, Chur. This is unusual, since the Torah usually records only the name of the father. Obviously, Chur played a significant role in Hashem’s choice of Betzalel to head the work on the Mishkan. The Mishkan was referred to as Mishkan Ha’Eidus, the Mishkan of the Testimony, since it served as a testament that Hashem had forgiven Klal Yisrael for their involvement in the cheit ha’eigel, sin of the Golden Calf. Therefore, it was necessary that Betzalel not have any vestige of relationship with the Golden…

Home -> Vayakhel -> 5777

ויאמר משה אל בני ישראל ראו כי קרא ד' בשם בצלאל בן אורי בן חור למטה יהודה

Rabbi L. Scheinbaum In 5777, Vayakhel

Moshe said to Bnei Yisrael, “See, Hashem has proclaimed by name, Betzalel ben Uri ben Chur, of the tribe of Yehudah. (35:30)

The Midrash Tanchuma quotes this pasuk as the basis for making two points – one halachic, the other, hashkafic; both are ambiguous in terms of their relationship with the pasuk. First, the halachah: One may not wear a garment of kilayim/shatnez, a mixture of wool and linen, even if ninety-nine garments separate him from the forbidden garment. As long as the shatnez is on his body, it does not matter how much space interposes between himself and the garment. The halachah is understandable, but what does it have to do with the pasuk? Second, the Midrash states that when a…

Home -> 5777 -> Va'eschanan

לא תנסו את ד' אלקיכם

Rabbi L. Scheinbaum In Va'eschanan, 5777

You shall not test Hashem. (6:17)

One does not test Hashem to see whether He will fulfill His promises, because we are clueless as to the workings of the Divine. So many factors are included in the Heavenly calculations of which we are unaware. It is ludicrous to second-guess the Almighty, since we know so little of the true past and even less of the future – all of which are factored into everyone’s reward and punishment. There is one mitzvah, however, explains Horav Shimshon Pincus, zl, that we are allowed — nay, encouraged — to test Hashem: tzedakah, Maaser/tithe/charity. The Navi Malachi (3:10) quotes Hashem…

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כבד את אביך ואת ואמך כאשר צוך ד' אלקיך

Rabbi L. Scheinbaum In Va'eschanan, 5777

Honor your father and mother, as Hashem, your God, commanded you. (5:16)

One would think that honoring parents is a logical mitzvah which requires no specific command from Hashem. It should be the result of overwhelming gratitude to parents for all that they do to nurture and support their children. In his Haaemek Davar commentary to the Torah, the Netziv, zl, notes that there are circumstances (including difficult children) in which hakoras hatov, gratitude, is sadly not a primary focus in life, when a child feels that respecting parents is a stretch beyond which they can tolerate. Let us face it: not all parents are perfect; neither are all children; not all…

Home -> 5777 -> Va'eschanan

אנכי ד' אלקיך אשר הוצאתיך מארץ מצרים

Rabbi L. Scheinbaum In Va'eschanan, 5777

I am Hashem, your G-d, Who has taken you out of the land of Egypt. (5:6)

The Aseres HaDibros, Ten Commandments, the foundation of the entire Torah, begins with these words.. The Shlah HaKadosh writes that the Aseres HaDibros is comprised of 620 words, of which 613 correspond to the taryag, 613, mitzvos. And the last seven correspond to the seven mitzvos d’Rabbanan, Rabbinic mitzvos (berachos; Shabbos candles; eiruv; netilas yadayim; Chanukah; Purim; Hallel). Horav Elimelech Biderman, Shlita, suggests that the final words, v’chol asher l’reicha, “And everything that belongs to your fellow” (regarding the prohibition of, Lo sachmod, “Do not covet”), is a summary of the entire Torah. V’chol asher l’reiecha means that one is…

Home -> 5777 -> Va'eschanan

כי קל רחום ד' אלקיך לא ירפך ולא ישחתך

Rabbi L. Scheinbaum In Va'eschanan, 5777

For Hashem, your G-d, is a merciful G-d, He will not abandon you nor destroy you. (4:31)

Lo yarpecha, “He will not loosen His hold on you.” Rashi adds, “From holding onto you with His Hands… He will not separate you from being next to Him.” Hashem will never let go of us. Great! So, why are so many people lost in a spiritual maze, floundering, alone, without direction, with little to no faith? Is He still holding on? Horav Shlomo Wolbe, zl, derives a frightening lesson from Rashi. Hashem holds on to us with both Hands. He never lets go/abandons a Jew. How is it possible for a Jew to disengage from Hashem? Only one way:…

Home -> 5777 -> Va'eschanan

ואתם הדבקים בד' אלקיכם חיים כלכם היום... ושמרתם ועשיתם כי היא חכמתכם ובינתכם... ככל התורה הזאת

Rabbi L. Scheinbaum In Va'eschanan, 5777

But you who cling to Hashem, your G-d – you are alive today… you shall safeguard and perform them, for it is your wisdom and discernment… as this is the Torah. (4:4,6,8)

We have been bequeathed an incredible gift: the Torah. It is the source of our wisdom, understanding, character refinement, religious observance; indeed, it is chaim kulchem hayom, our life – today – and every day. Without Torah in its entirety we are lost. We may not accept the Torah piecemeal in accordance with our comfort zone. That is not Torah. It is everything – or else it is simply intellectual knowledge. It is a life source only when it is imbibed, seen, studied, understood and observed. What about someone who has had little opportunity to learn or has started late?…

Home -> 5777 -> Tzav

ויעש אהרן ובניו את כל הדברים אשר צוה ד' ביד משה

Rabbi L. Scheinbaum In Tzav, 5777

Aharon and his sons carried out all the matters that Hashem had commanded through Moshe. (8:36)

Rashi explains that the Torah is recording their praise in that they swerved neither to the right nor to the left. They followed the straight course as dictated to them by Moshe Rabbeinu. They had much to do, many mitzvos with a multitude of details. Nonetheless, whatever Moshe instructed them, they did. The Sifra adds that, despite their being commanded by a contemporary, they executed the commandments as if Hashem Himself had spoken to them. While we would expect Aharon and certainly his sons to perform the service, the inherent joy they manifested was to their credit, for it showed…

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וזאת תורת זבח השלמים... אם על תודה יקריבנו

Rabbi L. Scheinbaum In Tzav, 5777

This is the law of the feast Peace-offering… if he shall offer it for a Thanksgiving-offering. (7:11,12)

One who has survived a life-threatening crisis brings a Korban Todah, thanksgiving-offering: first, to demonstrate that he acknowledges that it was Hashem Who saved him; second, to pay gratitude to Hashem. David Hamelech says (Tehillim 107:21,22) Yodu la’Hashem chasdo, v’niflaosav livnei adam. V’yizbechu zivchei Todah v’yisapru maasav b’rinah. “Let them acknowledge to Hashem His kindness, and to the children of man His wonders. And let them sacrifice thanksgiving-offerings and relate His works with joyful song.” We derive from here that the offering of a Korban Todah is of overriding significance and is an integral part of the process of expressing…

Home -> 5777 -> Tzav

זאת תורת החטאת

Rabbi L. Scheinbaum In Tzav, 5777

This is the law of the sin-offering. (6:18)

Sin is relative in the attitude of the sinner with regard to the sin; and in the status of the sinner which, commensurate with his position, demands a higher standard in his demeanor and attitude. The Korban Chatas, sin-offering, was brought as penance following the commission of an aveirah b’shogeg, inadvertent sin. One wonders altogether why penance is required. It is not as if the person had acted maliciously. Everybody errs. Nobody is perfect. Horav Moshe Soloveitchik, zl, (Zurich) likened this to a person carrying a package of inexpensive glasses. If, once in a while, a glass slips out of…

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וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה... ויחר לקין מאד ויפלו פניו... ויקם קין אל הבל אחיו ויהרגהו

ויקרא ד' אלקים אל האדם ויאמר לו איכה

וישמעו את קול ד' אלקים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ד' אלקים בתוך עץ הגן

וחמשתיו יוסף עליו

נפש כי תחטא ומעל מעל ב''ה וכחש בעמיתו

ונפש כי תקריב קרבן מנחה לד'

אדם כי יקריב מכם קרבן לד'

ויקרא אל משה

אלה פקודי המשכן משכן העדות

אלה פקודי המשכן משכן העדת אשר פקד על פי משה

ראו קרא ד' בשם בצלאל בן אורי בן חור למטה יהודה

ויאמר משה אל בני ישראל ראו כי קרא ד' בשם בצלאל בן אורי בן חור למטה יהודה

לא תנסו את ד' אלקיכם

כבד את אביך ואת ואמך כאשר צוך ד' אלקיך

אנכי ד' אלקיך אשר הוצאתיך מארץ מצרים

כי קל רחום ד' אלקיך לא ירפך ולא ישחתך

ואתם הדבקים בד' אלקיכם חיים כלכם היום... ושמרתם ועשיתם כי היא חכמתכם ובינתכם... ככל התורה הזאת

ויעש אהרן ובניו את כל הדברים אשר צוה ד' ביד משה

וזאת תורת זבח השלמים... אם על תודה יקריבנו

זאת תורת החטאת

YEARS

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