Peninim on the Torah – Page 184 – Hebrew Academy of Cleveland

ואם בחקתי תמאסו ואם את משפטי תגעל נפשכם לבלתי עשות את כל מצותי להפרכם את בריתי

And if you will consider My decrees revolting, and if your being rejects My ordinances, so as not to perform all of My commandments, to annul My covenant. (26:15)

Chazal teach that the final straw, which is denying belief in Hashem, is part of a descending seven-step process. In other words, one does not just wake up one morning and decide to become a kofer, heretic. He has been slipping slowly over a period of time, and now this trait has finally begun to manifest itself in his denial of the Creator. What makes this process most astonishing is that it takes very little to gain entry into it. All one needs in order to mount the first step is not really a lack of study, but rather, a…

Home -> Behar -> 5775

וכי ימוך אחיך ומטה ידו עמך והחזקת בו

Rabbi L. Scheinbaum In 5775, Behar

If your brother becomes impoverished and his hand falters in your proximity. (25:35)

Concerning this pasuk, which enjoins us to reach out to our fellow man who has sadly fallen on hard times, David Hamelech says in Tehillim 41:2, Ashrei maskil el dal, b’yom raah yimalteihu Hashem, “Praiseworthy is he who contemplates the needy; on the day of evil, Hashem will liberate him.” Why is this pasuk specifically selected by Chazal as the paradigm for giving tzedakah, charity? Can something special, a unique lesson/message regarding charitable giving, be derived herein? Simply, we are being enjoined to add some seichal, common sense, to our emotion upon giving the poor man a check. We should…

Home -> Behar -> 5775

ולא תונו איש את עמיתו ויראת מאלקיך

Rabbi L. Scheinbaum In 5775, Behar

Each of you shall not aggrieve his fellow, and you shall fear your G-d. (25:17)

Hurting another Jew is an egregious sin. What makes it most serious is the fact that one does not always observe the damage that he has wrought. Embarrassing someone, reminding him of an inappropriate episode in his life, can cause grave emotional trauma, which is concealed beneath the surface of the man’s demeanor. It hurts no less; since it is covert, the pain may be even greater. Talking about something that bothers a person is in itself a form of therapy. Onaah, aggrieving, applies to cheating in commerce, while onaas devarim refers to aggrieving with words, such as reminding people…

Home -> 5775 -> Bereishis

ויבא קין... מפרי האדמה מנחה לד'... והבל הביא גם הוא

Rabbi L. Scheinbaum In Bereishis, 5775

Kayin brought an offering to Hashem of the fruit of the ground… and as for Hevel, he also brought. (4:3,4)

We note from the pesukim that Hevel was a righteous person. The mere fact that Hashem acquiesced to Hevel’s sacrifice serves as a barometer of His approbation of Hevel. If so, why was he taken so soon? Hevel’s life was cut short due to his brother’s irrational jealousy. He did not live long enough even to establish a legacy of offspring. Kayin, on the other hand, lived seven more generations, from which was established the future of the world. To the average spectator, the disparity between the subsequent history of Kayin, the murderer, and Hevel, the innocent victim, is glaring….

Home -> 5775 -> Bereishis

וירא אלקים את כל אשר עשה והנה טוב מאד

Rabbi L. Scheinbaum In Bereishis, 5775

And Elokim saw all that He had made, and behold it was very good. (1:31)

We have read the above pasuk countless times; it is reiterated a number of times in the parsha about Brias ha’Olam, Creation. Yet, do we ever stop and ask ourselves: If the world is so good, why does Shlomo Hamelech begin his Sefer Koheles with the famous phrase – Haveil havalim ha’kol hevel, “Futility of futilities – all is futile!”? If all is futile, then it really cannot be tov meod, very good. How are to understand this? The Melitzer Rebbe, Shlita, explains that it all depends on one’s religious experience. If he carries out the will of the Almighty,…

Home -> 5775 -> Bereishis

וירא אלקים את האור כי טוב

Rabbi L. Scheinbaum In Bereishis, 5775

And Elokim saw the light that it was good. (1:4)

The Talmud Yoma 38b states: “Rabbi Elazar says: it is worth for the world to be created even for (the benefit it derived from) one tzaddik, righteous person.” This is derived from the above pasuk, “And Elokim saw the light that it was good.” There is no “good” like a tzaddik. We also find in Mishlei 10:25, V’tzaddik yesod olam, “A righteous person is the foundation of the world.” We now have some inkling of the great merit that a tzaddik has in this world. One tzaddik – not a world of tzaddikim – only one, single, righteous person makes…

Home -> 5775 -> Bereishis

בראשית ברא אלקים את השמים ואת הארץ

Rabbi L. Scheinbaum In Bereishis, 5775

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

The Torah is the charter of man’s mission on this world. It is the “book of directions” which guides us how to live a life of commitment to Hashem. In the Talmud Chagigah 11b, Chazal teach that it is prohibited to expound upon maaseh Bereishis in a class of two students, which means the teacher and one other person. The Talmud presents many Aggadic teachings related to this topic. Literally, maaseh Bereishis means “account of Creation.” Ramban interprets maaseh Bereishis as the wisdom of the natural world. The most widely accepted opinion is that maaseh Bereishis pertains to the wisdom…

Home -> 5775 -> Beha'alosecha

האנכי הריתי את כל העם הזה אם אנכי ילידתיהו כי תאמר אלי שאהו בחיקך... לא אוכל אנכי לבדי לשאת את כל העם הזה כי כבד ממני

Rabbi L. Scheinbaum In Beha'alosecha, 5775

Did I conceive this entire people, or did I give birth to it, that You say to me, “Carry them in your bosom?”… I alone cannot carry this entire nation, for it is too heavy for me!” (11:12,14)

Parents have an enormous responsibility – regardless of the difficulty – whether it be economical, personal, or a child with an unusual problem with which the parent is unable to cope. By virtue of the fact that one carries the title parent, he becomes obligated to support his/her child under all circumstances. The problems of many adolescents often result from a family dynamic in which the parents are inept or dysfunctional. Parents often shirk their responsibility by laying it at the door of others, such as the school. A proper education, in a stable environment under the tutelage of loving,…

Home -> 5775 -> Beha'alosecha

והאספסף אשר בקרבו התאוו תאוה וישבו ויבכו גם בני ישראל ויאמרו מי יאכלנו בשר

Rabbi L. Scheinbaum In Beha'alosecha, 5775

And the rabble in their midst longed desire, and the Bnei Yisrael wept as well, and said, “Who will feed us meat?” (11:4)

Shortly after Klal Yisrael commenced their journey from Har Sinai, where they received the Torah, to Eretz Yisrael, the people began to complain. One who is not knowledgeable might err and view Klal Yisrael’s foibles and shortcomings in the wrong light. Their failings have a negative connotation only in relationship with their incredibly high spiritual level. Having witnessed the greatest Revelation of all time, the slightest complaint becomes greatly magnified. Following the Giving of the Torah, Klal Yisrael earned the title of Dor Deah, the Generation of Knowledge, so acute was their conception of the Divine. Thus, a sin caused…

Home -> 5775 -> Beha'alosecha

ויסעו מהר ד' דרך שלשת ימים

Rabbi L. Scheinbaum In Beha'alosecha, 5775

They journeyed from the Mountain of Hashem a three-day distance. (10:33)

In his commentary to pasuk 35, Va’yehi binsoa haAron “When the Ark would journey,” Ramban cites a Midrash which takes a dim view of Klal Yisrael’s first journey away from Har Sinai. The Midrash states that the nation left the mountain, K’tinok ha’boreiach mi’bais ha’sefer, “Like a child running away from school,” happy to leave that holy place – in case Hashem had plans for giving them more mitzvos to perform. While they followed Hashem’s instructions concerning their journey, their attitude in leaving apparently left something to be desired. Horav Aizik Sher, zl, wonders what part of Chazal’s statement underscores…

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ואם בחקתי תמאסו ואם את משפטי תגעל נפשכם לבלתי עשות את כל מצותי להפרכם את בריתי

And if you will consider My decrees revolting, and if your being rejects My ordinances, so as not to perform all of My commandments, to annul My covenant. (26:15)

וכי ימוך אחיך ומטה ידו עמך והחזקת בו

If your brother becomes impoverished and his hand falters in your proximity. (25:35)

ולא תונו איש את עמיתו ויראת מאלקיך

Each of you shall not aggrieve his fellow, and you shall fear your G-d. (25:17)

ויבא קין... מפרי האדמה מנחה לד'... והבל הביא גם הוא

Kayin brought an offering to Hashem of the fruit of the ground… and as for Hevel, he also brought. (4:3,4)

וירא אלקים את כל אשר עשה והנה טוב מאד

And Elokim saw all that He had made, and behold it was very good. (1:31)

וירא אלקים את האור כי טוב

And Elokim saw the light that it was good. (1:4)

בראשית ברא אלקים את השמים ואת הארץ

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

האנכי הריתי את כל העם הזה אם אנכי ילידתיהו כי תאמר אלי שאהו בחיקך... לא אוכל אנכי לבדי לשאת את כל העם הזה כי כבד ממני

Did I conceive this entire people, or did I give birth to it, that You say to me, “Carry them in your bosom?”… I alone cannot carry this entire nation, for it is too heavy for me!” (11:12,14)

והאספסף אשר בקרבו התאוו תאוה וישבו ויבכו גם בני ישראל ויאמרו מי יאכלנו בשר

And the rabble in their midst longed desire, and the Bnei Yisrael wept as well, and said, “Who will feed us meat?” (11:4)

ויסעו מהר ד' דרך שלשת ימים

They journeyed from the Mountain of Hashem a three-day distance. (10:33)

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