Peninim on the Torah

שבעת ימים שאר לא ימצא בבתיכם

Roberto Szerer In Bo, 5778

For seven days, leaven may not be found in your houses. (12:19)

Preparing for Pesach is a daunting task – one made increasingly more difficult with the stipulation that not even the smallest crumb of leaven may be in one’s possession. It goes without saying that this measure is prohibited for human consumption. At first glance, this law is strange. Indeed, the laws concerning chametz are unique in comparison with other maachalos asuros, prohibited foods. The halachah of mashehu, whereby even the slightest measure of chametz is prohibited, and, if it mingles with other food, the entire unit is prohibited, is different from other prohibited foods in which bitul, nullification, applies. Even…

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ושמרתם את המצות... ושמרתם את היום הזה לדרתיכם חקת עולם

Roberto Szerer In Bo, 5778

You shall safeguard the matzos… you shall observe this day for your generations as an eternal decree. (12:17)

Procrastination is a major hindrance when it comes to getting something done. Certainly, no one will hire a worker to complete a job knowing that this worker has a reputation as a procrastinator. On the other hand, one would find himself hard-pressed to call a procrastinator evil. Unreliable perhaps, but evil? Certainly not. Horav Shlomo Wolbe, zl, teaches us that, with regard to mitzvah performance, procrastination, delay of any sort, is characteristic of the pull of the yetzer hora, evil-inclination, over us, and, thus, sufficient reason to refer to it as an evil trait. The Torah admonishes U’shemartam es ha’matzos,…

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ויהי חשך אפלה בכל ארץ מצרים שלשת ימים

Roberto Szerer In Bo, 5778

And there was a thick darkness throughout the land of Egypt for a three-day period. (10:22)

Egypt was plunged into three days of overwhelming darkness, a blackness so heavy that the Egyptians were unable to move. If the purpose of the darkness was to impede the Egyptians’ ability to see, Hashem could have struck them with blindness. It happened in Sodom, when the townspeople were about to attack the Angels who had come to save Lot. Hashem could simply have blinded the Egyptians without creating such a heavy darkness. The Chasam Sofer, zl, explains that it is well-known that when a person loses the power of one of his senses, the other senses become more acute….

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רופא חולי עמו ישראל

Roberto Szerer In Bereishis, 5778

Rofei cholei amo Yisrael. Who heals the sick of His nation, Yisrael.

The Yearos Devash teaches that, upon reciting the brachah, blessing, of healing, we are to also have in mind the Torah sages whose strength has been sapped due to their total dedication to Torah study. Prior to the cheit ha’eigel, sin of the Golden Calf, Torah students were muscular and powerful, but, following the sin, their strength waned. This (explains the Yearos Devash) is the reason that Moshe Rabbeinu’s arms became weary, to the point that he was no longer able to carry the Luchos, Tablets. Torah is our life-source, and our Torah sages are the conduit by which it…

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ולא יחבששו

Roberto Szerer In Bereishis, 5778

And they were not ashamed. (2:25)

Prior to eating of the Eitz HaDaas, Tree of Knowledge, Adam and Chavah had no idea concerning the significance of tznius, moral modesty/privacy. Thus, they were not embarrassed by their lack of clothing, since, as Rashi explains, the concept of tznius allows a person to distinguish between good and bad. In other words, tznius is the barometer and medium by which one determines whether his actions are good or bad. By maintaining a tznius demeanor in thought, action and dress, one diminishes the opportunity for, and possibility of, improper temptation that can lead to sinful behavior. Guarding against a breakdown…

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בראשית ברא אלקים

Roberto Szerer In Bereishis, 5778

In the beginning of G-d’s creating. (1:1)

Elokim is the Name of Hashem which denotes the attribute of Middas Ha’Din, Strict Justice. Rashi quotes the Midrash that posits that: Bitchilah, at first, alah b’machshavto, it entered “His mind” to create the world with Din, Justice; Ra’ah, He saw, that ein ha’olam miskayeim, the world under strict judgment cannot survive; He added Rachamim, the Attribute of Mercy, to temper the Din. Justice is the ideal state of the world, with man being treated as he deserves. If he acts inappropriately – he is punished. If he is virtuous – he receives reward. It is tit-for-tat, according to one’s…

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וישלחהו ד' אלקים מגן עדן לעבד את האדמה אשר לקח משם

Roberto Szerer In Bereishis, 5778

So Hashem G-d banished him from Gan Eden to work the soil from which he was taken. (3:23)

The sin of Adam HaRishon had immediate and long-lasting repercussions. It was now impossible for Hashem to allow him to remain a guest in Gan Eden. Eating from the fruit of the Eitz HaDaas had changed him from a creation whose entire focus was spirituality – who had no inclination for anything but good – to a man who could now discriminate between good and bad. He was on a higher spiritual plane than animals, but was no longer on a level on par with angels. Man had now become unique among the terrestrial creatures, just as Hashem is unique among…

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וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה... ויחר לקין מאד ויפלו פניו... ויקם קין אל הבל אחיו ויהרגהו

Rabbi L. Scheinbaum In Bereishis, 5777

Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn… this annoyed Kayin exceedingly, and his countenance fell… Kayin rose up against his brother Hevel and killed him. (4:4,8)

The Chasam Sofer, zl, teaches us a profound lesson, which, coming at the beginning of the Torah, should serve as a guide for us on how to view life through the lens of Torah. Hevel offered a korban, sacrifice. Hashem was pleased with Hevel’s offering. At the end of the day – where did this korban get him? What benefit did Hevel accrue as a result of Hashem’s turning to his korban? [This is a question likely to be asked by someone whose belief in Hashem and faith in the Torah system are, at best, deficient. A believing Jew does…

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ויקרא ד' אלקים אל האדם ויאמר לו איכה

Rabbi L. Scheinbaum In Bereishis, 5777

Hashem Elokim called out to the man and said to him, “Where are you?” (3:9)

At face value, this was not a question. Hashem certainly knew Adam’s whereabouts. Hashem was initiating a dialogue with Adam, so that he would not be afraid to repent. This, obviously, is a lesson for us when approaching someone – a student, a child, a friend who has erred – not to pounce upon him, “Why did you do it? How could you have acted so badly?” but rather, begin a conversation, get the subject relaxed, then ease into the reproof in such a manner that he will open up and be willing to repent. The word Ayeca, “Where are…

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וישמעו את קול ד' אלקים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ד' אלקים בתוך עץ הגן

Rabbi L. Scheinbaum In Bereishis, 5777

And they heard the sound of Hashem Elokim walking in the garden in the wind of the day, and Adam and his wife hid from before Hashem among the trees of the garden. (3:8)

The concept of Hashem “walking” in the garden or the “sound” that He makes in the wind has anthropomorphic overtones which do not apply to Hashem, Who has no physical presence. Rashi and Ibn Ezra define kol as voice, rather than sound, and ruach as direction, rather than wind. This would be a reference to the direction of the sun at the end of the day. A voice travels as it increases with intensity. Thus, the pasuk is interpreted: And they heard the voice of Hashem steadily increasing in the garden towards the end of the day. Bearing this in…

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שבעת ימים שאר לא ימצא בבתיכם

For seven days, leaven may not be found in your houses. (12:19)

ושמרתם את המצות... ושמרתם את היום הזה לדרתיכם חקת עולם

You shall safeguard the matzos… you shall observe this day for your generations as an eternal decree. (12:17)

ויהי חשך אפלה בכל ארץ מצרים שלשת ימים

And there was a thick darkness throughout the land of Egypt for a three-day period. (10:22)

רופא חולי עמו ישראל

Rofei cholei amo Yisrael. Who heals the sick of His nation, Yisrael.

ולא יחבששו

And they were not ashamed. (2:25)

בראשית ברא אלקים

In the beginning of G-d’s creating. (1:1)

וישלחהו ד' אלקים מגן עדן לעבד את האדמה אשר לקח משם

So Hashem G-d banished him from Gan Eden to work the soil from which he was taken. (3:23)

וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה... ויחר לקין מאד ויפלו פניו... ויקם קין אל הבל אחיו ויהרגהו

Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn… this annoyed Kayin exceedingly, and his countenance fell… Kayin rose up against his brother Hevel and killed him. (4:4,8)

ויקרא ד' אלקים אל האדם ויאמר לו איכה

Hashem Elokim called out to the man and said to him, “Where are you?” (3:9)

וישמעו את קול ד' אלקים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ד' אלקים בתוך עץ הגן

And they heard the sound of Hashem Elokim walking in the garden in the wind of the day, and Adam and his wife hid from before Hashem among the trees of the garden. (3:8)

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