Join our weekly Peninim on the Torah list!

  • Reset

Home -> 5776 -> Acharei Mos

כי בענן אראה על הכפרת

Rabbi L. Scheinbaum
In Acharei Mos, 5776

For in a Cloud I will appear upon the Ark-cover. (16:2)

The Aron HaKodesh was situated within the confines of the Kodesh HaKodoshim, Holy of Holies, a place where only the Kohen Gadol could enter on the holiest day of the year, Yom Kippur. Otherwise, it was off limits, even to the Kohen Gadol. Ki be’anan eiraeh, “For in a cloud will I appear”: Simply, this means that no one may enter the inner sanctuary because Hashem’s Glory is manifested in the Cloud of Glory that hovers over the Ark. Entering such a place should inspire one with extraordinary fear and awe, for he stands in the Presence of the Divine….

Continue Reading

Home -> 5776 -> Acharei Mos

ואל יבא בכל עת אל הקדש

Rabbi L. Scheinbaum
In Acharei Mos, 5776

He shall not enter at all times into the sanctuary. (16:2)

The only time that the Kohen Gadol was permitted to enter the Holy of Holies was on Yom Kippur – the holiest day of the year – the day set aside for spiritual atonement. Our parsha begins with the mention of the deaths of the two righteous sons of Aharon HaKohen and follows with the laws concerning the Yom Kippur service in the Temple. Chazal derive from this juxtaposition that the deaths of the righteous have an atoning effect similar to that of Yom Kippur. Likewise, we find a similar statement made by Chazal, noting that the mention of the…

Continue Reading

Home -> 5776 -> Acharei Mos

ואל יבא בכל עת אל הקדש

Rabbi L. Scheinbaum
In Acharei Mos, 5776

He shall not come at all times into the sanctuary. (16:2)

The parsha begins by reiterating the tragic deaths of Aharon HaKohen’s two sons, Nadav and Avihu; then it continues with its explanation of the Yom Kippur service. Yom Kippur was the only day of the year that the Kohen Gadol was permitted to enter the Kodesh HaKodoshim, Holy of Holies. Chazal point out that two instances of misas tzaddikim, deaths of the righteous, are juxtaposed on issues that deal with kapparah, atonement: Parah Adumah and Yom Kippur. The death of Miriam HaNeviyah is juxtaposed upon the laws of Parah Adumah, the Red Heifer; and the laws of Yom Kippur are…

Continue Reading

Home -> 5777 -> Yisro

משה ידבר והאלקים יעננו בקול

Rabbi L. Scheinbaum
In Yisro, 5777

Moshe would speak, and G-d would respond to him with a voice. (19:19)

The pasuk refers to the Giving of the Aseres HaDibros, Ten Commandments. The people heard the first two Dibros from Hashem. The next eight were transmitted by Hashem to Moshe Rabbeinu, who would then repeat them to Klal Yisrael. Millions of people were gathered there. How could Moshe’s voice possibly extend to everyone? How could such a multitude hear his voice? Rashi explains that Moshe spoke and, in order to make it possible for his voice to be heard, Hashem responded by granting him a (loud) voice. Hashem magnified Moshe’s voice. The Yalkut Shimoni (Shmuel 162) asks: We are taught…

Continue Reading

Home -> 5777 -> Yisro

ואשא אתכם על כנפי נשרים

Rabbi L. Scheinbaum
In Yisro, 5777

And (how) I carried you on wings of eagles. (19:4)

It is nothing short of amazing to observe how someone who had been introduced to Torah late in his life is able to grasp its profundities and, in almost no time, to grow in Torah to the point that it is almost difficult to believe that he had not been learning all of his life. How does this occur? Horav Simchah Wasserman, zl, attributes this transformation to being carried “on the wings of eagles.” Hashem sees a Jew who is sincere about his learning, who wants to grow in Torah, and He raises him up, so to speak, on the…

Continue Reading

Home -> 5777 -> Yisro

כה תאמר לבית יעקב ותגיד לבני ישראל

Rabbi L. Scheinbaum
In Yisro, 5777

So shall you say to Bais Yaakov. (19:3)

Moshe Rabbeinu was commanded to give precedence to the women when he delivered Hashem’s mandate to the nation. Rabbeinu Bachya explains that a “good” woman has the power to inspire her son to study Torah with zest and vigor. She creates the excitement, the passion, the inherent joy. This is why I used the word “good” to describe what every Jewish mother should be. It is only if she personally feels a strong affinity for Torah that she can imbue her son (and daughter) with such emotion. The love of Torah should resonate with her son, thus encouraging a long,…

Continue Reading

Home -> 5777 -> Yisro

כה תאמר לבית יעקב ותגיד לבני ישראל

Rabbi L. Scheinbaum
In Yisro, 5777

So shall you say to Bais Yaakov and relate to Bnei Yisrael. (19:3)

Chazal (Mechilta) teaches that amirah/somar/say implies a mild form of speech, while hagadah/sagid/speak/relate, implies firmness or even harshness of speech. When Moshe Rabbeinu spoke with the women (Bais Yaakov), he expressed the commandments in a manner that was compatible with their compassionate, maternal nature. When speaking with the men (Bnei Yisrael), the tone changed, because the mitzvos had to be transmitted to them with firmness. While this may be true, it is surprising that pasuk 6 concludes with the following words, “These are the words that you shall speak (tidaber) to Bnei Yisrael.” Rashi adds – lo pachos v’lo yoseir…

Continue Reading

Home -> V'zos HaBrachah -> 5777

ולכל המורא הגדול אשר עשה משה לעיני כל ישראל

Rabbi L. Scheinbaum
In 5777, V'zos HaBrachah

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

Times change; people change; society and culture change. Change impacts upon our lives to the point that what had been right for one generation might not be right for the following generation. Mentalities change, and the new generation might have a different perspective, a varied approach to life. Different needs require different approaches. Those who are charged with teaching Torah to each ensuing generation has to adjust, adopt new skills and new methods, because their charges are of a different generation. Horav Nissan Alpert, zl, posits that this is why Moshe Rabbeinu shattered the Luchos, Tablets, right before the very…

Continue Reading

Home -> V'zos HaBrachah -> 5777

ויתמו ימי בכי אבל משה

Rabbi L. Scheinbaum
In 5777, V'zos HaBrachah

Then the days of tearful mourning for Moshe ended. (34:8)

In the beginning of the pasuk, the Torah writes that the period of mourning for Moshe Rabbeinu lasted for thirty days. Why does it conclude with the words, Vayitmu yimei bechi eivel Moshe, “Then the days of tearful mourning for Moshe ended.” Once it stated that the period of mourning lasted for thirty days, it is obvious that, after thirty days, the mourning period had been concluded. The phrase vayitmu, “Then there ended,” appears redundant. The HaKsav v’Hakabalah distinguishes between the words tamim and shalem, both which intimate completion. The word tamim, from which tam/va’yitmu is derived, implies qualitative completion….

Continue Reading

Home -> V'zos HaBrachah -> 5777

וימת שם משה עבד ד'

Rabbi L. Scheinbaum
In 5777, V'zos HaBrachah

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

When the Chafetz Chaim was niftar, passed away, on Elul 24, 1934, Klal Yisrael was thrown into collective mourning. The preeminent tzaddik hador, saint of the generation, his impact was felt throughout the entire Torah world. During the year of mourning, Horav Elchanan Wasserman, zl, primary student of the Chafetz Chaim, had occasion to be in England. He was asked to eulogize his revered Rebbe, to render an appreciation of his unique personality, his saintly spiritual demeanor, his extraordinary achievements on behalf of Klal Yisrael. Rav Elchanan spoke inspiringly about his Rebbe. The following is an excerpt of his hesped,…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!