Challenge – Page 26 – Peninim on the Torah

“See, Hashem has called by name, Betzalel the son of Uri son of Chur.” (35:30)

The Daas Zekeinim indicates that Moshe originally believed that he would be the one to build the Mishkan. Hashem told Moshe that, on the contrary, Betzalel was a more suitable candidate to build it. It was Betzalel’s grandfather, Chur, who had sacrificed his life attempting to dissuade Bnei Yisrael from making the Golden Calf. The Mishkan serves as an atonement for the sin of the Golden Calf. Therefore, it is appropriate for the grandson of the individual who gave up his life fighting against that sin to be the one to build the Mishkan. This atonement is, indeed, different from…

Home -> 5755 -> Mishpatim

Rabbi L. Scheinbaum In Mishpatim, 5755

“And these are the laws which you shall place before them.” (21:1)

Rashi explains the idea of “placing the laws before them” as referring to Moshe’s and every teacher’s obligation to teach the laws over and over until the student is proficient in them. The material must be placed before the student like a table which is set and prepared for eating. The Talmud in Eruvin 54b relates the story of Rav Pr’eida who had a student whose weakness demanded that he be taught each law four hundred times! Only after this persistent review, would he comprehend the material. One day, after the “usual” review of four hundred times, Rav Pr’eida was…

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Rabbi L. Scheinbaum In Re'eh, 5755

“See, I present before you today a blessing and a curse. The blessing that you listen… and the curse if you do not listen.” (11:26-28)

Why does the Torah seize upon “listening” as the requisite for blessing ? Why not action ? Are we not implored to “observe” and to “do” — not merely to “listen” ? Horav Shmuel Pinchasi, Shlita, asserts that the source of blessing and its tragic counterpart is one’s ability to “listen.” Even prior to one’s decision, one’s ability to listen will determine whether his actions will result in blessing or curse. One who refuses to listen, who is afraid to confront the reality of truth, is relegating himself to a life of curse. This form of listening does not refer…

Home -> 5774 -> Vayishlach

ויעקב שמע כי טמא את דינה בתו ובניו היו את מקנהו בשדה והחריש יעקב עד באם

Rabbi L. Scheinbaum In Vayishlach, 5774

Now Yaakov heard that he had defiled his daughter Dinah, while his sons were with his cattle in the field; so Yaakov kept silent until their arrival. (34:5)

There were no cellphones in those days, so Yaakov Avinu had to wait until his sons arrived home before he could tell them of the outrage that had taken place. Abarbanel explains that the Patriarch waited for his sons, because he was not going to make a decision without first consulting them. Their input was important to him. Horav Yaakov Meir Shechter, Shlita, explains that including mature children in decision making is good parenting. In fact, this is specifically how one should relate to his children. This is especially true under circumstances in which one is compelled to point out…

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ורוח תשימו בין עדר ובין עדר

Rabbi L. Scheinbaum In Vayishlach, 5774

And leave a space between drove and drove. (32:17)

The Midrash Rabbah quotes a poignant request made by Yaakov Avinu of Hashem: “Yaakov said to HaKodesh Baruch Hu, ‘Ribbono Shel Olam! If adversity/troubles/pain will (be decreed) to come upon my children, please do not send them one following (immediately) after another; but rather, leave (a) space between them!’ This is to be implied from the word revach, ‘space’ between the flocks of sheep.” Horav Yaakov Galinsky, Shlita, wonders what is the meaning of “space” between troubles? How does space make a difference? The Maggid quotes an explanation which he heard from the Steipler Gaon, zl, given during a group…

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ויפל על צואריו ויבך על צואריו

Rabbi L. Scheinbaum In 5774, Vayigash

He fell on his neck, and he continued to cry on his neck. (46:29)

The meeting of father and son was certainly an emotionally-powered reunion. The love they manifested towards one another was unusual. This, coupled with the twenty-two year forced separation, created a situation in which their first encounter was a heightened opportunity for intense expression of love. This is why Rashi quotes Chazal, who say that it was only Yosef who hugged and kissed his father. Yaakov Avinu, at that exalted moment – instead of embracing his son – was reciting Shema Yisrael. Then Yaakov concluded the meeting with, Amussa ha’paam, acharei re’osi es panecha, “Now that I have seen your face…

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Rabbi L. Scheinbaum In 5755, Vayechi

“Yehudah, you, shall your brethren praise, your hand (shall be) on the neck of your enemies; your father’s sons will bow down before you.” (49:8)

The name “Yehudi,” which is a term applied to all Jews, is taken from the name Yehudah. The qualities which gave Yehudah pre-eminence should be found within the Jewish nation. This is an inherent component of their national personality, fulfilling their mandate as “Yehudim.” What does the name Yehudah signify? Horav Mordechai Ilan z.l., suggests that Yehudah implies two perspectives. The essence of Yehudah is malchus, sovereignty and kingship. Every Jew’s demeanor should carry an air of malchus. This is consistent with Chazal’s statement in the Talmud, Shabbos 111a, “All Jews are the sons of kings.” A certain refinement within…

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Rabbi L. Scheinbaum In 5755, Vayechi

“And Yosef saw that his father had placed his right hand on Efraim’s head … and Yosef said to his father, ‘Not so, my father, this one (Menashe) is the first-born. Place your right hand on his head.’ And his father refused.” (48:17-19)

Prior to blessing his grandsons, Yaakov placed his right hand upon Efraim and his left hand upon Menashe. In Yosef’s eyes, this seemed inappropriate, since Efraim was the younger son. Consequently, he attempted to move his father’s right hand and place it upon Menashe’s head. Yaakov immediately resisted, insisting upon keeping his right hand on Efraim’s head. The Midrash lends an amazing insight into the dialogue between Yaakov and Yosef at this time. Yaakov told Yosef, “You want to push aside the hand that fought off one third of the world!” This reference is to Eisav’s angel who fought with…

Home -> 5755 -> Toldos

Rabbi L. Scheinbaum In Toldos, 5755

“And Yitzchak loved Eisav because (of) the venison (which he put) in his mouth.” (25:28)

Essentially, the central theme of this parsha is the quest of Yaakov and Eisav for their father’s blessing. A superficial reading of the parsha suggests that Yitzchak and Rivkah each had personal reasons for favoring one twin over the other and that there was a communication problem in their home. After studying the various commentaries, one learns that this was clearly not the case. In response to the obvious question, why was Yitzchak so insistent on blessing Eisav, the Radak explains that Yitzchak was acutely aware of Eisav’s character traits. His evil behavior and rebellious, antagonistic attitude had not escaped…

Home -> 5755 -> Noach

Rabbi L. Scheinbaum In Noach, 5755

“In that very day entered Noach… with them into the ark.” (7:13)

Rashi explains the Torah’s emphasis on when Noach entered the ark. He explains that the people of that generation said, “If we see Noach entering the ark, we will break it and kill him.” Hashem responded to them, “I shall bring him into the ark before everyone’s eyes, in mid-day, so that we shall see whose words will prevail.” Their threatened action is puzzling and seems inconsistent with their words, since they did not believe in the arrival of the flood. In any case, if Noach was credible, they should have listened to him and repented. If, to the contrary,…

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“See, Hashem has called by name, Betzalel the son of Uri son of Chur.” (35:30)

“And these are the laws which you shall place before them.” (21:1)

“See, I present before you today a blessing and a curse. The blessing that you listen… and the curse if you do not listen.” (11:26-28)

ויעקב שמע כי טמא את דינה בתו ובניו היו את מקנהו בשדה והחריש יעקב עד באם

Now Yaakov heard that he had defiled his daughter Dinah, while his sons were with his cattle in the field; so Yaakov kept silent until their arrival. (34:5)

ורוח תשימו בין עדר ובין עדר

And leave a space between drove and drove. (32:17)

ויפל על צואריו ויבך על צואריו

He fell on his neck, and he continued to cry on his neck. (46:29)

“Yehudah, you, shall your brethren praise, your hand (shall be) on the neck of your enemies; your father’s sons will bow down before you.” (49:8)

“And Yosef saw that his father had placed his right hand on Efraim’s head … and Yosef said to his father, ‘Not so, my father, this one (Menashe) is the first-born. Place your right hand on his head.’ And his father refused.” (48:17-19)

“And Yitzchak loved Eisav because (of) the venison (which he put) in his mouth.” (25:28)

“In that very day entered Noach… with them into the ark.” (7:13)

YEARS

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