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“You shall teach them thoroughly to your children.” (6:7)

Rashi cites the Sifri that interprets “your children” as referring even to one’s students, since the Torah views one’s students to be like his children. We may wonder why the Torah did not simply say, “You shall teach your students.” Why should this idea emerge only by inference? Horav Yechezkel Sarne, zl, responded with a profound insight. If one does not view his students as his children – then not only are they not his children – they are not even his students! The definition of a student is simple – a spiritual child related through the medium of Torah….

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“You shall love Hashem your G-d with all your heart and with all your soul and with all your resources.” (6:5)

Chazal teach us that regarding he who places greater significance upon his material abundance than on his own body, the Torah says, “With all your resources.” For he whose body has greater importance than his money, the Torah says, “With all your soul.” Regardless of what is important to us, we must be willing to sacrifice it in the service of Hashem. The Chofetz Chaim examines this statement. What is the most important possession of a Jew? What takes precedence over everything? The Torah! It is our life. Without it, we simply cannot exist. Yet, declares the Chofetz Chaim, the…

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“And you shall not covet your fellow’s wife, you shall not desire your friend’s house… or anything that belongs to your fellow.” (5:18)

In the beginning of Parashas Kedoshim, the Ramban demonstrates how the Aseres Ha’dibros are parallel to the mitzvos presented at the beginning of Parashas Kedoshim. He cites the Midrash that equates the prohibition, “Do not covet,” with the positive command, “You shall love your fellow man as yourself.” This is a remarkable chiddush, novel idea. How is not coveting correlated to caring for one’s fellow man? One would think that coveting is a consequence of envy and insecurity. How is it analogous to lack of friendship? Horav Simcha Zissel Broide, Shlita, infers from here that the root of desiring that…

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“And you will find Him, if you will seek Him with all your heart and all your soul.” (4:29)

Chazal teach us that sheker, falsehood, has no “legs/foundation;” ultimately, it must fall. Whatever is built upon a foundation of falsity, be it blatant deceit or merely insincerity, will not endure. If so, why do we find that so many reshaim, wicked people, whose goals are to manipulate the minds and lives of their followers, seem to succeed in their endeavors? In response to this critique, Horav Yisrael Salanter, zl, commented that they act with an emes; these people approach their reprehensible work with a “sincerity” that perhaps has greater veracity to it than the emes that we perform. Regrettably,…

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“Let me go over, please, and see the good land… the goodly mountain and the Levanon.” (3:25)

Rashi cites the Sifri who interprets the “mountain” as a reference to the Har Ha’Bayis, the mountain on which the Bais Ha’Mikdash stood. The Sifri also views Levanon as an analogy for the Bais Ha’Mikdash. The word Levanon is a derivative of lavan, which means white. The Bais Ha’Mikdash is that place which “whitens” — or provides atonement — for our sins. The Yalkut Shimoni differentiates among the words with which our ancestors referred to the Bais Ha’Mikdash. Avraham Avinu referred to it as “har,” mountain; Yitzchak called it a “sadeh,” field, while Yaakov viewed it as a “bayis,” house….

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