Ki Seitzei – Page 5 – Peninim on the Torah

והיה עמך עד דרש אחיך אתו והשבתו לו וכן תעשה לשמלתו

And it shall remain with you until your brother inquires after it… so shall you do for his garment. (22:2,3)

The Talmud Bava Metzia 27a, derives from the singling out of simlah, garment, that just as a garment is distinguished in the sense that it has identifying marks and it has claimants, likewise, anything else that has simanim, identifying marks, and has claimants must be announced. This is the source of the derivation that yiush— an object which either has no siman or is lost in a city which has a majority of non-Jewish residents— may be kept by its finder. In both cases, the owner, realizing that his chances of retrieving his possession are slim to nil, will be…

Home -> 5774 -> Ki Seitzei

לא יבוא עמוני ומואבי בקהל ד' על דבר אשר לא קדמו אתכם בלחם וביין... ואשר שכר עליך בלעם... לקללך

Rabbi L. Scheinbaum In Ki Seitzei, 5774

Neither an Amoni or Moavi may enter the congregation of Hashem… because they did not greet you with bread and water… and because he hired Bilaam… to curse you. (23:4,5)

The Amonite and Moavite nations are forever barred from marrying a Jewish woman – regardless of the sincerity and irreproachable nature of his conversion. Why? The Torah gives two reasons for this discrimination: they did not greet our ancestors with bread and water during their difficult journey through the wilderness; they hired Bilaam to curse the Jews. These reasons beg elucidation. If it is due to their lack of chesed, kindness, what qualifies other nations for acceptance as converts? Have we not suffered at their hands throughout the millennia? Furthermore, what connection is there between their lack of kindness and…

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כי יהיה לאיש בן סורר ומורה... ותפסו בו אביו ואמו... ואמרו בננו זה בן סורר ומורה

Rabbi L. Scheinbaum In Ki Seitzei, 5774

If a man will have a wayward and rebellious son… and is father and mother shall take hold of him…and they shall say… “This son is wayward and rebellious.” (21:18, 20)

We all know the story. A rebellious child is brought to the court. His parents are at their wits’ end. They have tried everything – from discipline, to love, to coercion and reward. They have gone to professionals, tried every technique – all to no avail. Their son refuses to change. He displays an attitude for which apparently there is no cure. He is brought to bais din, court, where the ultimate punishment is carried out: Yamus zakai v’al yamus chayov, “Let him die while he is still innocent, rather than having to execute him once he has committed an…

Home -> 5774 -> Ki Seitzei

והיה עמך עד דרש אחיך אתו והשבתו לו וכן תעשה לשמלתו

Rabbi L. Scheinbaum In Ki Seitzei, 5774

And it shall remain with you until your brother inquires after it… so shall you do for his garment. (22:2,3)

The Talmud Bava Metzia 27a, derives from the singling out of simlah, garment, that just as a garment is distinguished in the sense that it has identifying marks and it has claimants, likewise, anything else that has simanim, identifying marks, and has claimants must be announced. This is the source of the derivation that yiush— an object which either has no siman or is lost in a city which has a majority of non-Jewish residents— may be kept by its finder. In both cases, the owner, realizing that his chances of retrieving his possession are slim to nil, will be…

Home -> 5774 -> Ki Seitzei

לא יבוא עמוני ומואבי בקהל ד' על דבר אשר לא קדמו אתכם בלחם וביין... ואשר שכר עליך בלעם... לקללך

Rabbi L. Scheinbaum In Ki Seitzei, 5774

Neither an Amoni or Moavi may enter the congregation of Hashem… because they did not greet you with bread and water… and because he hired Bilaam… to curse you. (23:4,5)

The Amonite and Moavite nations are forever barred from marrying a Jewish woman – regardless of the sincerity and irreproachable nature of his conversion. Why? The Torah gives two reasons for this discrimination: they did not greet our ancestors with bread and water during their difficult journey through the wilderness; they hired Bilaam to curse the Jews. These reasons beg elucidation. If it is due to their lack of chesed, kindness, what qualifies other nations for acceptance as converts? Have we not suffered at their hands throughout the millennia? Furthermore, what connection is there between their lack of kindness and…

Home -> 5754 -> Ki Seitzei

Sruly Schnair In Ki Seitzei, 5754

“When you go forth in battle against your enemies…. and you see amongst the captives a woman of goodly form… If a man has two wives… If a man has a stubborn and rebellious son .” (21:10,11,15,18)

There are a number of difficulties which confront us when we attempt to interpret the sequences and rationale of these pesukim. Rashi explains the juxtaposition of pesukim in the following manner: The Jewish soldier is permitted to marry the ye’fas to’ar, beautiful captive. This is a concession to human nature as opposed to the yetzer hora, evil inclination. In His infinite wisdom, Hashem saw that man, weak from the tension of war, would succumb to his base desires and marry this woman even illicitly. Consequently, He permitted marriage to her. Such a relationship, however, can not and will not bode…

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Sruly Schnair In Ki Seitzei, 5754

“If a man has a stubborn and rebellious son that will not listen (to) the voice of his father or the voice of his mother.” (21:18)

Chazal make a powerful statement in regard to the ben sorer u’moreh. This boy, who has just reached the age of maturity demonstrates unusual insubordination. He is defiant towards all authority. He simply does whatever he wants, regardless of his parent’s pain regarding his life of spiritual degeneration. His parents together are obligated to bring him to Bais Din for punishment. They must assert their role as prosecutors by clearly stating “this is our son,” “he does not listen to the voice of his father or to the voice of his mother.” Horav Moshe Swift z.l. suggests that this act…

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Sruly Schnair In Ki Seitzei, 5754

“An Amoni or Moavi may not enter Hashem’s marriage group even after the tenth generation… (This is) because they did not greet you with bread and wife water.” (23:4,5)

The spiritual fate of Amon and Moav was sealed not because of immorality, murder, or other vicious crimes, but because of their lack of chesed, kindness. An Egyptian who converts, even an Amalkite, is accepted into Hashem’s congregation after the third generation. This is not the case with an Amoni or Moavi. This exclusion is due to their apparent disdain of the middah, character trait of chesed. Klal Yisrael’s most vicious enemies, perpetrators of the most heinous acts of murder, can one day “make it.” In contrast, the one who rejects chesed can not. This is perplexing! What greater lack…

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Sruly Schnair In Ki Seitzei, 5754

“Remember what Amalek did to you.” (25:17)

How does one fulfill the imperative to remember Amalek’s treachery towards our ancestors? The mitzvah to blot out Amalek’s name is hardly applicable in contemporary times, while Am Yisrael is in galus, exile — even if we were able to identify clearly a member of this contemptible nation. Horav Moshe Feinstein z.l. infers a profound lesson to be derived from this pasuk. Amalek’s dastardly act demonstrated that man can be aware of Hashem’s infinite greatness and unlimited power and still descend to the nadir of depravity. Indeed, Chazal compare Amalek to one who jumps into a tub of scalding water,…

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Sruly Schnair In Ki Seitzei, 5754

“You shall blot out the remembrance of Amalek from under the heavens.” (25:19)

What is the meaning of the “remembrance of Amalek”? Is it not sufficient simply to destroy Amalek? Horav S.R. Hirsch z.l. explains that it is not Amalek who is so threatening to the future of humanity. Rather, “zecher Amalek,” the remembrance of Amalek, the glorifying of Amalek’s memory, is the prime danger. As long as in the annals of history the murderers and plunderers are venerated as heroes, as long as these heinous criminals are not buried into oblivion, their names will gradually be “cleansed.” With each successive generation individuals will arise who seek to glorify these “great warriors.” These…

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והיה עמך עד דרש אחיך אתו והשבתו לו וכן תעשה לשמלתו

And it shall remain with you until your brother inquires after it… so shall you do for his garment. (22:2,3)

לא יבוא עמוני ומואבי בקהל ד' על דבר אשר לא קדמו אתכם בלחם וביין... ואשר שכר עליך בלעם... לקללך

Neither an Amoni or Moavi may enter the congregation of Hashem… because they did not greet you with bread and water… and because he hired Bilaam… to curse you. (23:4,5)

כי יהיה לאיש בן סורר ומורה... ותפסו בו אביו ואמו... ואמרו בננו זה בן סורר ומורה

If a man will have a wayward and rebellious son… and is father and mother shall take hold of him…and they shall say… “This son is wayward and rebellious.” (21:18, 20)

והיה עמך עד דרש אחיך אתו והשבתו לו וכן תעשה לשמלתו

And it shall remain with you until your brother inquires after it… so shall you do for his garment. (22:2,3)

לא יבוא עמוני ומואבי בקהל ד' על דבר אשר לא קדמו אתכם בלחם וביין... ואשר שכר עליך בלעם... לקללך

Neither an Amoni or Moavi may enter the congregation of Hashem… because they did not greet you with bread and water… and because he hired Bilaam… to curse you. (23:4,5)

“When you go forth in battle against your enemies…. and you see amongst the captives a woman of goodly form… If a man has two wives… If a man has a stubborn and rebellious son .” (21:10,11,15,18)

“If a man has a stubborn and rebellious son that will not listen (to) the voice of his father or the voice of his mother.” (21:18)

“An Amoni or Moavi may not enter Hashem’s marriage group even after the tenth generation… (This is) because they did not greet you with bread and wife water.” (23:4,5)

“Remember what Amalek did to you.” (25:17)

“You shall blot out the remembrance of Amalek from under the heavens.” (25:19)

YEARS

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