Peninim on the Torah – Page 166 – Hebrew Academy of Cleveland

וימת יוסף וכל אחיו וכל הדור ההוא

Yosef died, and all his brothers and that entire generation. (1:6)

Sforno comments that, as long as any member of the original generation that had descended with Yaakov Avinu to Egypt was still alive, the present generation was able to maintain the proper spiritual level. Once they were gone, however, the spiritual decline which led to slavery and persecution accelerated. In his commentary to Shemos 6:16, Rashi teaches that, as long as a member of the original group of immigrants was alive, the Jews enjoyed freedom. The slavery commenced with the demise of the last one. This seems inconsistent with Rashi’s commentary to the beginning of Parashas Vayechi (Bereishis 47:28), where…

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להבדיל בין הטמא ובין הטהור ובין החיה הנאכלת ובין החיה אשר לא תאכל

Rabbi L. Scheinbaum In Shemini, 5775

To distinguish between the contaminated and the pure, and between the creature that may be eaten and the creature that may not be eaten. (11:47)

Due to the spiritual repugnance associated with maachalos asuros, forbidden foods, they affect and compromise the Jewish consciousness, which is particularly sensitive to spiritual incursion. Thus, a Jew whose body has been satiated and nourished on tarfus, unkosher, unclean foods, lacks the spiritual finesse and ethical/moral qualities inherent to Jews who are spiritually refined. Throughout the millennia, Jews have sacrificed themselves to remain loyal to the Torah’s code concerning the laws of kashrus, maintaining a strong degree of personal stringency in adhering to its halachic demands. The following episode demonstrates how a grandfather’s fidelity to the laws of kashrus impacted…

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ויאמר משה אל אהרן הוא אשר דבר ד' לאמר בקרבי אקדש ועל פני כל העם אכבד וידם אהרן

Rabbi L. Scheinbaum In Shemini, 5775

And Moshe said to Aharon: Of this did Hashem speak, saying: “I will be sanctified through those who are nearest Me; thus, I will honored before the entire people”, and Aharon was silent. (10:3)

Horav Shlomo Levinstein, Shlita, relates that he heard from Rav Eliezer Yehudah Finkel, son of Horav Eliyahu Baruch Finkel, zl, that the Rosh Yeshivah told him the following thought two weeks prior to his petirah, untimely passing. The thought is a powerful insight into Aharon HaKohen’s reaction – or better, non reaction, to the tragic death of two of his sons, Nadav and Avihu. Rashi observes that following the tragedy, Moshe Rabbeinu rendered a powerful eulogy for his nephews. Moshe said to Aharon, “My brother, I knew that Hashem would sanctify His Sanctuary with His beloved close ones. I figured…

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וישא אהרן את ידיו אל העם ויברכם... ויברכו את העם וירא כבוד ד' אל כל העם

Rabbi L. Scheinbaum In Shemini, 5775

Aharon raised his hands towards the people and blessed them… and they blessed the people – and the glory of Hashem appeared to the entire people. (9:22,23)

A person can follow all the rules, do all that is expected of him; yet, without that special blessing, that prayer, that everything he has done find favor in the eyes of Hashem, it could all be for naught. Klal Yisrael had done it all, executed everything in accordance with the direction of Moshe Rabbeinu; still, the Shechinah, Divine Presence, had not reposed upon the Sanctuary. Something was missing. Only after they received the blessing of Moshe and Aharon did the work achieve fruition, and Hashem’s Shechinah reposed on the Mishkan. One can have the correct and proper intentions; his…

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ויהי ביום השמיני קרא משה לאהרן ולבניו ולזקני ישראל

Rabbi L. Scheinbaum In Shemini, 5775

It was on the eighth day, Moshe summoned Aharon and his sons and the elders of Yisrael. (9:1)

Thrice daily, we recite the prayer, Al ha’tzaddikim v’al ha’chassidim v’al ziknei amcha Bais Yisrael v’al pleitas bais sofreihem, “(May Your mercies be aroused) upon the righteous, upon the pious, upon the elders of Your People, the House of Yisrael, upon the remnant of their sages.” We must recite this prayer with consummate kavanah, intention/devotion. Chazal understood the value to the Jewish People of these varied leaders, without whom we would not exist as a people. We rely on them, and we are unable to function without them. Therefore, it is our obligation to pray for their continued good health….

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ועשו להם ציצית על כנפי בגדיהם לדרתם...וראיתם אתו וזכרתם את כל מצות ד'

Rabbi L. Scheinbaum In Shelach, 5775

They shall make Tzitzis on the corners of their garments, throughout their generations…that you may see it and remember all the commandments of Hashem. (15:38,39)

The Eliyahu Rabbah (Ohr HaChaim 24:3) quotes, “It is found in the Rishonim that, whoever passes the Tzitzis over his eyes during the recital of Krias Shema, is ensured that he will not become blind. Horav Yitzchak Zilberstein, Shlita, writes that he was questioned by an ophthalmologist concerning this segulah, talisman, that protects from blindness. How does it work? What reason is there? Rav Zilberstein explained, quoting the Chida, who explains why Egypt was struck with the plague of Choshech, darkness. The Egyptians “closed their eyes,” made themselves forget the good fortune which they experienced with the arrival of Yaakov…

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כי לא פרש מה יעשה לו

Rabbi L. Scheinbaum In Shelach, 5775

For it had not been clarified what should be done with him. (15:34)

They knew that one who profanes the Shabbos is put to death. They were just unclear as to the nature and procedure of the execution. In an alternative exposition, the commentators state that actually they were well aware of the type of execution which is meted out to a mechallel Shabbos, one who desecrates Shabbos. Nonetheless, they were uncertain as to what to do with the mekoshesh eitzim, the man who gathered wood on Shabbos. Why? It seems that the mekoshesh’s intentions were noble. He wanted the people to realize the seriousness of Shabbos desecration. They should know that one…

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ואמרו אל יושב הארץ הזאת שמעו כי אתה ד' בקרב העם הזה. ועננך עמד עליהם ובעמוד ענן אתה הלך לפניהם יומם ובעמוד אש לילה

Rabbi L. Scheinbaum In Shelach, 5775

And they will say about the inhabitants of the Land, “They have heard that You, Hashem are in the midst of this people… and that Your cloud stands over them, and that in a pillar of cloud You go before them by day, and in a pillar of fire at night.” (14:14)

The above pasuk underscores Hashem’s overwhelming love for the Jewish People, as perceived by the gentile nations. While it is unquestionably true, their perception of His love is interestingly based on a vision of chesed, kindness, which, albeit impressive, requires elucidation. “You, Hashem, are in the midst of this people”: The nations are impacted by Hashem’s close relationship with us. How do they see this closeness? What unique manifestation of love impacts them most? “That Your cloud stands over them, and that in a pillar of cloud You go before them”: The Ananei HaKavod, Clouds of Glory, protected the Jews…

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ויקרא משה להושע בן נון יהושע

Rabbi L. Scheinbaum In Shelach, 5775

Moshe called Hoshea bin Nun, Yehoshua. (13:16)

One needs only to open up the Chumash, peruse the words of commentary found in Chazal, and study our turbulent history, to observe that Eretz Yisrael is not only a special land – it is ours – as bequeathed to us by Hashem. The subject should be closed. Nonetheless, throughout the millennia, there have been those who have taken umbrage with this position, laying claim to the Holy Land for which they have no right. We have suffered and have been persecuted to preserve our legacy of ownership… and, we will persevere, if we remember that Hashem gave us the…

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ויקרא משה להושע בן נון יהושע

Rabbi L. Scheinbaum In Shelach, 5775

Moshe called Hoshea bin Nun Yehoshua. (13:16)

Rashi explains that Moshe Rabbeinu added the letter yud to Hoshea’s name, thereby transforming it to Yehoshua, so that his name would begin with Yud-Kay, the letters of G-d’s Name. The Hebrew name, Yehoshua, means, “G-d will save.” Moshe was praying that Hashem would spare his primary student, Yehoshua, from falling under the mutinous influence of the spies. Chazal give a number of reasons that Moshe singled out Yehoshua over Calev. Surely, it was not favoritism. Moshe was concerned that Yehoshua’s extreme humility would get the better of him and not permit him to stand up to the meraglim. Alternatively,…

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וימת יוסף וכל אחיו וכל הדור ההוא

Yosef died, and all his brothers and that entire generation. (1:6)

להבדיל בין הטמא ובין הטהור ובין החיה הנאכלת ובין החיה אשר לא תאכל

To distinguish between the contaminated and the pure, and between the creature that may be eaten and the creature that may not be eaten. (11:47)

ויאמר משה אל אהרן הוא אשר דבר ד' לאמר בקרבי אקדש ועל פני כל העם אכבד וידם אהרן

And Moshe said to Aharon: Of this did Hashem speak, saying: “I will be sanctified through those who are nearest Me; thus, I will honored before the entire people”, and Aharon was silent. (10:3)

וישא אהרן את ידיו אל העם ויברכם... ויברכו את העם וירא כבוד ד' אל כל העם

Aharon raised his hands towards the people and blessed them… and they blessed the people – and the glory of Hashem appeared to the entire people. (9:22,23)

ויהי ביום השמיני קרא משה לאהרן ולבניו ולזקני ישראל

It was on the eighth day, Moshe summoned Aharon and his sons and the elders of Yisrael. (9:1)

ועשו להם ציצית על כנפי בגדיהם לדרתם...וראיתם אתו וזכרתם את כל מצות ד'

They shall make Tzitzis on the corners of their garments, throughout their generations…that you may see it and remember all the commandments of Hashem. (15:38,39)

כי לא פרש מה יעשה לו

For it had not been clarified what should be done with him. (15:34)

ואמרו אל יושב הארץ הזאת שמעו כי אתה ד' בקרב העם הזה. ועננך עמד עליהם ובעמוד ענן אתה הלך לפניהם יומם ובעמוד אש לילה

And they will say about the inhabitants of the Land, “They have heard that You, Hashem are in the midst of this people… and that Your cloud stands over them, and that in a pillar of cloud You go before them by day, and in a pillar of fire at night.” (14:14)

ויקרא משה להושע בן נון יהושע

Moshe called Hoshea bin Nun, Yehoshua. (13:16)

ויקרא משה להושע בן נון יהושע

Moshe called Hoshea bin Nun Yehoshua. (13:16)

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