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“And when Moshe had finished speaking with them, he put a veil on his face.” (34:33)

Horav Moshe Feinstein z.l., takes note of the fact that Moshe did not wear the veil on his face when he taught Torah to Klal Yisrael. He infers two valuable pedagogical lessons from this fact. First, a rebbe/teacher must be able to make eye contact with his students in order to delve into their hearts and minds. He must attempt to understand every aspect of their lives. He must literally find out what makes them “tick.” A rebbe should not shy away and “hide” his face, remaining aloof from his students. He should always be accessible to them, to guide,…

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“Hew out for yourself two tablets of stone like the first ones.” (34:1)

Upon descending from Har Sinai and witnessing the degradation of Am Yisrael with the Golden Calf, Moshe immediately broke the luchos. After entreating Hashem on behalf of Am Yisrael, Moshe was commanded to hew out a second set of luchos. This time Moshe was to ascend the mountain alone. The Midrash notes the disparity between the aura surrounding the giving of the first luchos and the aura surrounding the giving of the second ones.  The first luchos were given amidst great publicity, before the entire nation, accompanied with thunder, lightning and smoke.  Chazal point out that the first luchos were…

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“And he cast out of his hands the tablets and he broke them beneath the mountain.” (32:19)

In the Talmud Shabbos 87 Chazal state that Hashem acquiesced with Moshe’s decision to break the luchos. What is the rationale for breaking the luchos? Was there no other alternative than to destroy Hashem’s handiwork? Horav Mordechai Ilan z.l.,  explains the spirit behind the breaking of the luchos in the following manner. Man must clear a path in which he can fulfill the lifestyle he chooses to adopt. Differentiating between good and evil, he must select a definite way of life. When one vacillates back and forth in a quasi-darkness between good and evil, it is worse than complete abdication…

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“Go down, for your people have dealt corruptly… they have turned aside quickly from the way… they have made for themselves a molten calf.” (32:7,8)

In its narrative regarding the chet ha’eigel, sin of the Golden Calf, the Torah paints Klal Yisrael’s transgression as a truly dark and bleak picture. Aharon Ha’Kohen yielded to the demands of the people and made the eigel, which was to be used as an avodah zarah, idol. The people responded to this idol as if it were some sort of pagan divinity. They sang and danced with excitement at the prospect of “worshipping” their newly found god. The Talmud, on the other hand, does not seem to indict Bnei Yisrael in such sharp terms. First, Chazal teach us that…

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