Challenge – Page 27 – Peninim on the Torah

ורוח תשימו בין עדר ובין עדר

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…

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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…

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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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Rabbi L. Scheinbaum In Noach, 5755

“And the earth was corrupted before Hashem and the land was filled with violence.” (6:11)

Rashi explains that chamas, violence, refers to robbery, which had become rampant. Indeed, as Chazal note, the decree of ultimate destruction for that generation was the result of their blatant robbery. What was “unique” about their type of robbery that distinguished it to such an extent and effected their annihilation? The Ozhrover Rebbe z.l. explains that they derived no material benefit from the fruits of their theft. Their thievery always remained within the parameters of legitimacy, since they stole less than the value of a prutah, a coin designated as the minimum standard for theft. They stole for the specific…

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אפרים ומנשה כראובן ושמעון יהיו לי... ומולדתך אשר הולדת אחריהם לך יהיו על שם אחיהם יקראו בנחלתם

Rabbi L. Scheinbaum In 5774, Vayechi

Efraim and Menashe shall be mine like Reuven and Shimon… but progeny born to you after them shall be yours; they will be included under the name of the brothers with regard to their inheritance. (48:5,6)

According to Rashi, Efraim and Menashe are considered among the total of the other sons, thus receiving an equal portion in Eretz Yisrael in the same manner as their counterparts among the actual sons of Yaakov Avinu. In the Talmud Bava Basra 121b, Chazal debate whether the new status of Shevet, Tribe, accorded to Efraim and Menashe had any bearing on the amount of land they received in Eretz Yisrael. Rashi and Ramban continue this debate. Rashi is of the opinion that, while Eretz Yisrael would be divided into twelve parts, these portions would not be equal in size. The…

Home -> 5774 -> Vaeira

ואלעזר בן אהרן הכהן לקח לו מבנות פוטיאל לו לאשה

Rabbi L. Scheinbaum In Vaeira, 5774

Elazar, son of Aharon HaKohen, took for himself from the daughters of Putiel as a wife. (6:25)

Rashi explains that the name Putiel alludes to two of the ancestor’s of Elazar’s wife. She was of the seed of Yisro, she’piteim agalos l’avodah zarah, “who fattened the calves for idol worship,” prior to his learning about and accepting the true G-d. Also, she was of the seed of Yosef who is called Putiel, she’piteim b’yitzro, “he overcame his evil-inclination.” In this sense, her father came from either Shevet, the tribe of Efraim or Menashe, and her mother was of the seed of Yisro. Thus, Elazar was either Yisro’s son-in-law or grand-son-in-law. In his commentary to Meseches Sotah 43a,…

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ולא שמעו אל משה מקצר רוח ומעבודה קשה... הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה. ואני ערל שפתים

Rabbi L. Scheinbaum In Vaeira, 5774

But they did not listen to Moshe, because of shortness of breath and hard work… “Behold Bnei Yisrael have not listened to me, so how will Pharaoh listen to me? And I have sealed lips!” (6:9,12)

Rashi observes that Moshe Rabbeinu’s response to Hashem is considered one of the ten kal v’chomer arguments to be found in the Torah. Kal v’chomer translated literally means, “light and weighty.” This refers to the extrapolation from a minor premise to a major one. Thus, Moshe argues, “Behold the Jews (who would want any opportunity to leave) did not listen to me, so how can You expect Pharaoh to listen?” The commentators question this kal v’chomer, since the Torah had already given a reason for the refusal of the people to listen. They had already given up. The persecution had…

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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)

“And the earth was corrupted before Hashem and the land was filled with violence.” (6:11)

אפרים ומנשה כראובן ושמעון יהיו לי... ומולדתך אשר הולדת אחריהם לך יהיו על שם אחיהם יקראו בנחלתם

Efraim and Menashe shall be mine like Reuven and Shimon… but progeny born to you after them shall be yours; they will be included under the name of the brothers with regard to their inheritance. (48:5,6)

ואלעזר בן אהרן הכהן לקח לו מבנות פוטיאל לו לאשה

Elazar, son of Aharon HaKohen, took for himself from the daughters of Putiel as a wife. (6:25)

ולא שמעו אל משה מקצר רוח ומעבודה קשה... הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה. ואני ערל שפתים

But they did not listen to Moshe, because of shortness of breath and hard work… “Behold Bnei Yisrael have not listened to me, so how will Pharaoh listen to me? And I have sealed lips!” (6:9,12)

YEARS

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