Challenge – Page 24 – Peninim on the Torah

Rabbi L. Scheinbaum In Acharei Mos, 5771

After the death of Aharon’s two sons, when they approached before Hashem, and they died. (16:1)

The Midrash says that when Iyov heard about the tragic deaths of Aharon HaKohen’s two sons, he said, Af l’zos yecherad libi v’yitar mimkomo, “Even for this, my heart trembles and it leaps from its place” (Iyov 37:1). Iyov had suffered as no other man. He believed that he did not deserve to suffer such extreme pain and misery. He felt that had led a virtuous and pious life, and had not done anything wrong – certainly nothing of the caliber to warrant such serious punishment. Iyov claimed that the physical/emotional pain of losing his children and his possessions paled in…

Home -> 5771 -> Tzav

Rabbi L. Scheinbaum In Tzav, 5771

Command Aharon and his sons, saying: This is the law of the Olah/Elevation-offering. (6:2)

In previous exhortations concerning the korbanos, offerings, the mitzvah was introduced either with the word daber, speak, or amarta, say. Why does the Torah use the more emphatic term, tzav, command, regarding the Korban Olah, Elevation/Burnt offering? Chazal explain that the more emphatic term is used here to urge the Kohanim to be especially zealous in performing this service; and to ensure that this enjoinment be repeated and emphasized constantly throughout future generations. Rabbi Shimon adds that this exhortation is especially relevant to those commandments that involve a monetary loss, such as the Korban Olah from which the Kohanim received…

Home -> 5771 -> Yisro

Rabbi L. Scheinbaum In Yisro, 5771

Hashem descended upon Har Sinai…; Hashem summoned Moshe to the top of the mountain, and Moshe ascended. (19:20)

Elevating Klal Yisrael to the level of Kabbolas HaTorah, receiving the Torah, was not an overnight task. The Jewish People had been enslaved in Egypt for two-hundred and ten years, suffering persecution and degradation, misery and emotional pain, until they cried out to Hashem. This catalyzed their return to Him, effecting their spiritual development, and preparing them for the seminal movement in Jewish history: the Giving of the Torah. Egypt was the crucible that tempered their spirit. The era of Egyptian bondage served as their incubation period, during which they evolved from the Hebrew people to Bnei Yisrael, endowed with the…

Home -> Shemos -> 5771

Rabbi L. Scheinbaum In 5771, Shemos

“For the place upon which you stand is holy ground.” (3:5)

Moshe Rabbeinu’s curiosity was piqued when he beheld a thornbush on fire, which continued to burn without being consumed. Upon closer inspection, the phenomenon before his eyes became even stranger. Hashem spoke to Moshe, instructing him to remove his shoes, because he was standing on holy ground. Such was the custom in the Bais HaMikdash, in which even the Kohanim were not permitted to wear shoes. The relationship between man and the Exalted must be unimpeded. One’s feet must be planted firmly on the ground. Horav S.R. Hirsch, zl, explains Hashem’s statement to Moshe concerning the exalted sanctity of the ground,…

Home -> Shemos -> 5771

Rabbi L. Scheinbaum In 5771, Shemos

The king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah. (1:15)

Jewish enslavement did not occur overnight. The Egyptians could not have controlled the Jews had the Jews not willingly given up their sense of dignity and their sense of pride, essentially becoming “honorary Egyptians.” Horav Tzvi Elimelech, zl, m’Dinov, explains that Pharaoh knew that the Egyptian midwives were not going to listen to his order to kill the Jewish male babies. Their high moral values would not have permitted them to commit such a heinous act. In that case, why did he bother? The Torah tells us that the names of these women were Shifrah and Puah. Rashi teaches that they…

Home -> 5771 -> Toldos

Rabbi L. Scheinbaum In Toldos, 5771

Yaakov was a wholesome man, abiding in tents. (25:27)

Yaakov Avinu was morally and ethically wholesome, attributes attested to by the Torah. He is characterized as “abiding in tents.” Rashi explains that this is a reference to Yaakov’s total devotion to spending his time in the tents of Torah, under the direction of Shem and Eiver. Yaakov did not simply “learn.” He studied with a passion, totally devoted to the Torah. During the fourteen years that Yaakov spent in yeshivah engrossed in Torah study, he did not willingly go to sleep in a bed. This does not mean that he was superhuman. Yaakov slept only when sleep overtook him….

Home -> 5771 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5771

And He said, “Gaze, now, toward the Heavens, and count the stars if you able to count them!” And He said to him, “So shall your offspring be!” (15:5)

The Divrei Chaim explains the analogy to stars. Seen from the distance of the earth, stars appear miniscule. However, when seen in close proximity from above, their actual size is remarkable. Likewise, Klal Yisrael might be viewed as being diminutive and inconsequential in comparison to the nations of the world. But, upon Heavenly examination, their image changes immensely. Their true size increases as they are viewed through a Heavenly perspective. Horav Meir Shapiro, zl, offers a practical explanation for our being compared to stars. Hashem instructed Avraham Avinu to gaze upon the Heavens and count the stars – something which is…

Home -> 5752 -> Balak

Rabbi L. Scheinbaum In Balak, 5752

“If Balak would give me his house full of silver and gold I cannot go beyond the word of Hashem.” (22:18)

Bilaam offers a noble response to Balak which indicates a deep reverence for Hashem’s imperative. On a superficial level, there is no difference between Bilaam’s statement and our Patriarchs refusal to transgress Hashem’s command. Based on Bilaam’s actual words, the Alter of Kelm Z”l distinguishes between Bilaam’s intent and the approach of the Avos. Bilaam said, “I cannot go beyond the word of Hashem.” He refused to challenge Hashem’s literal words, but he nonetheless sought every opportunity to convince Hashem to grant him permission to go. Hashem percpetion that it was Bilaam’s desire to go, enabled him to leave….

Home -> 5752 -> Chukas

Rabbi L. Scheinbaum In Chukas, 5752

“Why did you bring us up from Egypt, to die in the desert? For there is no bread and no water, and our soul is sick of the unsubstantial food.” (21:5)

With this pasuk we are introduced to a rare form of ingratitude. Horav Shimshon Raphael Hirsch Z”l points out that Bnei Yisrael’s discontent turned directly against Hashem. They did not doubt the authenticity of Moshe’s mission, but rather they felt that Hashem’s guidance was inadequate. In complaining about the manna, the miracle food from heaven, they were undoubtedly not complaining about a lack of nourishment. Their grievance lay in the fact that they weren’t eating “natural” food in the ordinary human way. The effortless, albeit miraculous, way of receiving bodily sustenance had become monotonous and tiresome. Instead of appreciating…

Home -> 5752 -> Korach

Rabbi L. Scheinbaum In Korach, 5752

“Shall one man sin and with the whole congregation will You be angry?”

This statement seems peculiar. If Korach was the only one who actually sinned, why were the others also held responsible? If they were all sinners, why did Moshe intercede on their behalf? Horav Moshe Shternbuch Shlita suggests a realistic approach by which all of the people could be held accountable for their behavior. They witnessed Moshe’s public degradation without protesting it. Indifference to the public embarrassment of the leader of the Jewish people is inexcusable. Indeed, they were viewed as collaborators in this audacious act, so that Hashem wanted to immediately destroy them. Moshe, however, pitied their weak characters and…

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After the death of Aharon’s two sons, when they approached before Hashem, and they died. (16:1)

Command Aharon and his sons, saying: This is the law of the Olah/Elevation-offering. (6:2)

Hashem descended upon Har Sinai…; Hashem summoned Moshe to the top of the mountain, and Moshe ascended. (19:20)

“For the place upon which you stand is holy ground.” (3:5)

The king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah. (1:15)

Yaakov was a wholesome man, abiding in tents. (25:27)

And He said, “Gaze, now, toward the Heavens, and count the stars if you able to count them!” And He said to him, “So shall your offspring be!” (15:5)

“If Balak would give me his house full of silver and gold I cannot go beyond the word of Hashem.” (22:18)

“Why did you bring us up from Egypt, to die in the desert? For there is no bread and no water, and our soul is sick of the unsubstantial food.” (21:5)

“Shall one man sin and with the whole congregation will You be angry?”

YEARS

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