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“He shall make restitution; if he has nothing then he shall be sold for his theft.” (22:2)

The gedolim of previous generations would emphasize that one can learn avodas Hashem, the manner in which to serve the Almighty, from any individual — even a sinner. The Pardes Yosef cites three scholars who derived lessons in avodas Hashem from none other than the ganov, thief. He mentions Rav Bunim, z.l., of Peshischa. Rav Bunim felt that three valuable lessons can be gleaned from the behavior of the thief. First, the thief is not lazy. Neither rain nor sleet, cold nor heat, prevent the thief from accomplishing his life’s work. Indeed, the resourceful thief takes advantage of the inclement…

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“And he who curses his father and mother shall be put to death.” (21:17)

The Ramban notes that the punishment for one who curses his parents is more severe than the punishment for one who strikes and wounds them. The one who curses is put to death by stoning while the one who wounds is executed by choking. The Ramban attributes this discrepancy to the relative frequency of the transgression. The fool curses whenever he gets upset. He berates his Creator, his parents and everyone who, in his small mind, is responsible for his life situation. In order to discourage these wanton acts of disparagement, the Torah has assessed a severe punishment for this…

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

What does it mean to place laws “before them”?  Rashi explains that the Torah demands that its teachers transmit the law in its completeness, explain it lucidly, and clarify its underlying principles. This is required so that people can easily understand the laws and apply them properly. Literally, one is to place the laws “before them,” as a table is set ready for a meal. In an alternative explanation, Rashi comments that the phrase “before them” refers to Jewish judges. We are admonished to take our litigation only to a bais din, Jewish court, comprised of G-d fearing, halachically erudite…

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And when you make for Me an altar of stones, do not build them hewn, for you will have raised your sword over it and desecrated it. (20:22)

The Bobover Rebbe, Horav Bentzion Halberstam, z.l., interpreted this pasuk in a novel homiletic manner.  He once davened in a shul where the chazan, instead of focusing on achieving proper kavanah, devotion, was priding himself on his ability to enunciate the words clearly with the proper syllables.  His melodious voice only increased his arrogance.  Witnessing this degradation of the sanctity of Tefillah, prayer, the Bobover Rebbe remarked: The Torah states: “If you will make for Me an altar of stones.”; Chazal teach us that tefillah has replaced the altar with its sacrifices.  The Sefer Yetzirah states that in kabbalistic vernacular,…

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“You shall not take the Name of Hashem, your G-d, in vain.” (20:7)

The Torah admonishes us not to swear falsely or in vain.  Horav Reuven Katz, z.l., interprets this pasuk homiletically.  Do not “raise up/attach Hashem’s Name to that which is false.  Do not misguide people by placing Hashem’s endorsement on your illicit behavior. Regrettably, some individuals resort to the most cruel forms of character assassination in order to undermine, and even destroy, communal Torah-oriented endeavors.  They present their deeds under the guise of l’shem shomayim, in the Name of Heaven.  Their negative propaganda thinly veils an apparent disdain for the individual or organization they seek to defame. These individuals publicly proclaim…

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“When the ram’s horn sounds long, they shall come up to the mount.” (19:13)

One would assume that after such a singular event in history, when Hashem revealed Himself to Am Yisrael for the purpose of giving the Torah, that this mountain would remain eternally holy. Yet, we see that immediately when the Shechinah “left,” the mountain reverted to its natural state; anyone, even the animals, were permitted to walk on it.  Shouldn’t some of this distinctive holiness have permeated this mountain, transforming it into a makom kadosh, holy place?  Horav Moshe Shternbuch, Shlita, explains that being the designated site for Matan Torah does not give Har Sinai license for eternal kedushah, holiness. It…

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And now if you listen well to My voice and guard My covenant you shall be to Me the most beloved treasure of all people. (19:5)

The Da’as Zekeinim in Parashas Vayeira, (Bereishis 18:8) states that when the three angels came to visit Avraham Avinu, they ate basar b’cholov, an admixture of milk and meat. When Hashem prepared to give the Torah to Bnei Yisrael, the ministering angels came before Hashem and demanded that the Torah would be more appropriately welcomed and observed if it remained in Heaven. Hashem responded by reminding them that the Torah demands that one not eat an admixture of milk and meat, an activity which was not consistent with their behavior during their brief visit with Avraham.  Immediately upon hearing these…

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“Write this as a memorial in the Book… that I will surely erase the memory of Amalek from beneath the Heaven.” (17:14)

Ordinarily, the word “sefer” refers to a book or any form of written memorandum. The word used here is “ba’sefer” which denotes “the” book. Therefore, we must assume that herein Hashem implores Moshe to write this memorial in The Book — the Torah. Horav Avigdor Miller, Shlita, notes the significance of the fact that the very first command to write anything of the Torah was given for the purpose of exacting retribution from Amalek. This signifies the importance of combatting the enemies of Hashem. Even today when none of Amalek’s descendants are known, we are still implored to remember that…

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“And it was when Moshe held up his hand that Yisrael prevailed .” (17:11)

Rashi comments that Moshe’s hands became heavy as a form of punishment, because he did not personally involve himself in the mitzvah of battling Amalek. According to Rashi these pesukim seem inconsistent with one another. On the one hand, Moshe raised his hand, turning the tide and effecting Klal Yisrael’s victory. On the other hand, Moshe is criticized for his atzlus, indolence, in not personally being involved in the war.  How are these two ideas to be reconciled? Horav Eliyahu Meir Bloch, z.l., infers from this pasuk a profound insight into the responsibility of a manhig Yisrael, Torah leader. One…

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“And in the morning you will see the glory of Hashem, as He listens to the complaints against Hashem, and what are we that you should incite complaints against us?” (16:7)

The Talmud in Chullin 89 notes that Moshe’s and Aharon’s level of humility surpasses even that of Avraham Avinu. The Patriarch compared himself  to  lowly  dust  (rptu rpg hfbtu), while Moshe and Aharon claimed they were nothing (vn ubjbu). This motivated Rava to declare that the world is sustained only in the merit of Moshe’s and Aharon’s humility, as it is stated, vnhkc kg .rt vk,, “He hangs the earth on nothing (Iyov 26:7). This refers to vn ubjb, “What are we?” the words with which Moshe and Aharon described themselves. Chazal apparently imply that Moshe’s and Aharon’s statement was…

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