Join our weekly Peninim on the Torah list!

  • Reset
Category

Back to Home -> Ki Seitzei ->


Home -> 5758 -> Ki Seitzei

Moshe Marcovich
In Ki Seitzei, 5758

And On ben Peles. (16:1)

On Ben Peles almost joined  Korach’s misguided group.  His wife  saved him.  The word “On” is related to “onen“, a mourner.  Chazal tell us that he was called On because he spent the rest of his life in aninus, mourning, over the error that nearly cost him his life.  Interestingly, Korach’s sons also repented.  Why were they not called On for their act of repentance?  Was their remorse different from that of On? Horav Zeev Weinberger, Shlita, comments that while both On and Bnei Korach showed remorse, Bnei Korach acted upon their remorse.   They resolved to change in  the…

Continue Reading

Home -> 5758 -> Ki Seitzei

Moshe Marcovich
In Ki Seitzei, 5758

Moshe stood at the gateway of the camp and said, ‘Whoever is for Hashem, join me!’ And all the Levi’im gathered around him. (32:26)

Moshe explained to the Jews that  they would have to take a stand.  They could not claim to be servants of Hashem while still professing allegiance to the Golden Calf.  Moshe cried out, “Mi l’Hashem eilai!”, “Whoever is for Hashem, join me!”  Shevet Levi  came forward.  They were the only ones who had the courage to take a stand, to make a total commitment to the Almighty.  Chazal question the poor response to Moshe’s challenge.  Who would not come forward  to swear allegiance to Hashem?  Chazal seek  to redefine Moshe’s question.  He asked, “Who was there that did not contribute…

Continue Reading

Home -> 5758 -> Emor

Moshe Marcovich
In Emor, 5758

For a crown, the oil of his G-d’s annointment is upon him, I am G-d. (21:12)

Bnei Yisrael would come to the Bais Hamikdash to  see the Kohanim performing the avodah, service, accompanied  by the Leviim, chanting their melodies and Psalms.   Only one shevet, tribe, had access to the internal workings of the Bais Hamikdash.  It must have troubled the average Jew that  this unique group of people were selected over everyone to become Hashem’s legion, His faithful servants.  They must have questioned this phenomenon.  What is really the reason that only the Kohanim and Leviim could act as agents for the people to offer korbanos.  What trait rendered them so special? Horav Y.A. Hirshovitz,…

Continue Reading

Home -> 5758 -> Eikev

Moshe Marcovich
In Eikev, 5758

And Hashem loves the ger/convert to give him bread and garment…you shall love the ger for you were strangers in the land of Egypt. (10:18,19)

The Torah repeats the mitzvah of Ahavas Ha’Ger, loving the convert, no less than thirty-six times!  One would assume that the Torah would reiterate mitzvos such as Shabbos, the prohibitions against idol worship and murder, emphasizing their obvious importance. Indeed, the Torah does not repeat these critical mitzvos.  The Torah is very careful with its words; every word has its own specific message.  Yet, the Torah has no qualms about reminding us numerous times of our obligation to the ger.  Why? We can derive a profound lesson from this pasuk regarding human nature. Man’s natural instinct is to denigrate those…

Continue Reading

Home -> 5758 -> Chukas

Moshe Marcovich
In Chukas, 5758

Regarding this the poets would come to Cheshbon, let it be built and established as the city of Sichon. (21:27)

In the Talmud Bava Basra78b, Rabbi Yochanan understands this pasuk differently.  He contends that the word “moshlim,” “rulers,” refers to those who rule  over themselves/their yetzer hora, evil inclination, while “cheshbon” means “reckoning.”  Those who govern  their passion —  who are not controlled by their yetzer hora —  say, “Let us make a reckoning of the world: the loss that a mitzvah entails against its reward; the profit from a transgression against the loss it brings.” In order  to progress  spiritually,  one must triumph over the formidable challenge presented by the yetzer hora.  The key to success is making a…

Continue Reading

Home -> 5758 -> Beshalach

Moshe Marcovich
In Beshalach, 5758

And because of their test of Hashem, saying: “Is Hashem among us or not?” Amalek came and battled Yisrael in Rephidim. (17:7,8)

Klal Yisrael challenged Hashem to the point that a place is named for their contentious behavior.  The name implies for all time that Hashem is always with us. Further, the name suggests that we should use prayer for expressing our needs,  not  complaint and challenge.  Rashi explains the juxtaposition of the place that Klal Yisrael questioned Hashem’s presence among them upon the location of the battle with Amalek.  When they asked, “Is Hashem among us?”, Hashem sent Amalek as an indication that He was there watching every move, listening to every complaint, responding to every ingratitude.  The Midrash analogizes this…

Continue Reading

Home -> 5758 -> Acharei Mos

Moshe Marcovich
In Acharei Mos, 5758

You shall observe My decrees and My laws, which man shall carry out and by which he shall live. (18:5)

Chazal have derived from the words, “V’chai bahem“, “by which he shall live,” that the mitzvos were given for the sake of life, not death.  Consequently, if the performance of a ritual becomes life threatening, such as during a life threatening situation on  Shabbos,   life certainly takes precedence.  This is not considered to be a violation of the laws of Shabbos. The exceptions to this rule are the three cardinal sins:  idolatry, murder or adultery —  or chillul Hashem, in which violating a mitzvah would desecrate Hashem’s Name. We suggest another interpretation of “V’chai bahem“.  Many  people  would give…

Continue Reading

Home -> Vayikra -> 5777

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…

Continue Reading

Home -> Vayikra -> 5777

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…

Continue Reading

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…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!