Join our weekly Peninim on the Torah list!

  • Reset

Home -> Bamidbar -> 5776

והיו לי הלוים

Rabbi L. Scheinbaum
In 5776, Bamidbar

And the Leviim shall be Mine. (3:12)

Chazal (Midrash Rabbah 1:10) refer to Shevet Levi as neemanei aretz, trusted ones of the land. Their stalwartness in not flinching when they had to take a position that was far from favorable earned them the approval and trust of Hashem. Klal Yisrael, however, did not make the correct choice             when Moshe Rabbeinu called out Mi l’Hashem elai, “Who is for Hashem – to me!” This occurred during the chet ha’eigel, sin of the Golden Calf, when the erev rav, members of the mixed multitude, rebelled against Hashem. Moshe quelled the mutiny, and it became time to take decisive…

Continue Reading

Home -> Bamidbar -> 5776

ואלה תולדות אהרן ומשה

Rabbi L. Scheinbaum
In 5776, Bamidbar

These are the offspring of Aharon and Moshe. (3:1)

Interestingly, the Torah begins the pasuk stating that the following are the sons of Aharon and Moshe, but mentions only the sons of Aharon HaKohen. Rashi explains that whoever teaches the son of his friend Torah, it is considered as if he gave birth to him. A rebbe is a child’s spiritual mentor — and much more. As his spiritual mentor, he has the opportunity to mold his student’s life, inspire his goals and aspirations, essentially to change him. He becomes the child’s spiritual progenitor, granting him spiritual life, which is of infinitely greater value than his physical life. Playing…

Continue Reading

Home -> 5776 -> Balak

מה טובו אהליך יעקב משכנותיך ישראל

Rabbi L. Scheinbaum
In Balak, 5776

How goodly are your tents, O Yaakov, your dwelling places, O Yisrael. (24:5)

Chazal interpret the terms ohalecha, your tents, and mishkenosecha, your dwelling places, as allusions to the habitats, which house our spiritual heritage, namely our bais haknesses, shul, and bais hamedrash, study hall. The ohel is the ohel shel Torah, tent/study hall where Torah is studied; Mishkan is the place where the Shechinah, Divine Presence, reposes, the synagogue. Targum Yonasan ben Uziel elucidates the pasuk uniquely, “How goodly are your study halls, the place where Yaakov, your father/Patriarch, served/studied”. He makes a point of including an inference to our Patriarch for his devotion to Torah study and as the one who…

Continue Reading

Home -> 5776 -> Balak

ובגוים לא יתחשב

Rabbi L. Scheinbaum
In Balak, 5776

And not be reckoned among the nations. (23:9)

The Viznitzer Rebbe, zl, was wont to interpret this pasuk as an imperative. The Jew does not want, nor should he care, if he is nechshav, acknowledged, considered, appreciated by the gentile world. Our goal as Jews is to be acknowledged by Hashem and by our people. What the world thinks of us is a factor only in the sense that a negative impression made by us will somehow create a chillul Hashem, desecrating Hashem’s Name. If, for some reason, the gentile people view us as “different”, who cares? Their opinion of us has no bearing whatsoever on our lives….

Continue Reading

Home -> 5776 -> Balak

וירא בלק בן צפור את אשר עשה ישראל לאמורי... ובלק בן צפור מלך למואב בעת ההיא

Rabbi L. Scheinbaum
In Balak, 5776

Balak ben Tzipor saw all that Yisrael had done to the Emori… Balak ben Tzipor was King of Moav at the time. (22:2,4)

The sequence of the pasuk is enigmatic. Why does the Torah mention Balak’s position as King of Moav only after relating what he saw concerning the Jewish People’s destruction of the Emori? Would it not be more realistic to state, that “Balak, King of Moav, saw all that Yisrael had done to the Emori”? The Alter, zl, m’Kelm, explains that the answer to our question lies in the words, “Balak ben Tzipor was King of Moav”. Why was he appointed king? It is not as if his lineage warranted his succession to the throne. Balak was a nobody. Yet, he…

Continue Reading

Home -> 5776 -> Acharei Mos

דם יחשב לאיש ההוא דם שפך ונכרת האיש ההוא מקרב עמו

Rabbi L. Scheinbaum
In Acharei Mos, 5776

It shall be considered as bloodshed for that man, he has shed blood, and that man shall be cut off from the midst of his people. (17:4)

After Noach saved the animals during the Flood, Hashem permitted man to partake of animals for food. If a man slaughters a consecrated animal outside of the Bais Hamikdash, the process is referred to as shchutei chutz, slaughtering “outside”. This act of slaughtering reverts to pre-Noach days and is deemed tantamount to committing bloodshed. There is no death penalty, because the individual did not take a human life; on a cosmic level, however, he did spill blood – which is an offense punishable by Heaven. Horav Ezra Barzal, zl, quotes Rashi who compares this spilling of blood to human killing….

Continue Reading

Home -> 5776 -> Acharei Mos

וסמך אהרן את שתי ידו על ראש השעיר החי והתודה עליו... ושלח ביד איש עתי המדברה

Rabbi L. Scheinbaum
In Acharei Mos, 5776

Aharon shall lean his two hands upon the head of the living he-goat, and confess upon it… and send it with a designated man to the desert. (16:21)

The ish iti, designated man, who accompanied the seh l’azazel, he-goat, to the desert did not go alone. In fact, Chazal teach (Yoma 66b) Mi’yakirei Yerushalayim hayu melavin oso ad succah ha’rishonah, “Some of the eminent men of Yerushalayim would accompany him to the first booth”. There were altogether ten booths from Yerushalayim to the cliff where the seh l’azazel met its death. The first booth was two thousand amos, cubits, from the city, which is the techum Shabbos, the distance one may walk on Shabbos beyond the city limits. Horav Mordechai Leib Saks, zl, makes a noteworthy observation. Let…

Continue Reading

Home -> 5776 -> Acharei Mos

כי בענן אראה על הכפרת

Rabbi L. Scheinbaum
In Acharei Mos, 5776

For in a Cloud I will appear upon the Ark-cover. (16:2)

The Aron HaKodesh was situated within the confines of the Kodesh HaKodoshim, Holy of Holies, a place where only the Kohen Gadol could enter on the holiest day of the year, Yom Kippur. Otherwise, it was off limits, even to the Kohen Gadol. Ki be’anan eiraeh, “For in a cloud will I appear”: Simply, this means that no one may enter the inner sanctuary because Hashem’s Glory is manifested in the Cloud of Glory that hovers over the Ark. Entering such a place should inspire one with extraordinary fear and awe, for he stands in the Presence of the Divine….

Continue Reading

Home -> 5776 -> Acharei Mos

ואל יבא בכל עת אל הקדש

Rabbi L. Scheinbaum
In Acharei Mos, 5776

He shall not enter at all times into the sanctuary. (16:2)

The only time that the Kohen Gadol was permitted to enter the Holy of Holies was on Yom Kippur – the holiest day of the year – the day set aside for spiritual atonement. Our parsha begins with the mention of the deaths of the two righteous sons of Aharon HaKohen and follows with the laws concerning the Yom Kippur service in the Temple. Chazal derive from this juxtaposition that the deaths of the righteous have an atoning effect similar to that of Yom Kippur. Likewise, we find a similar statement made by Chazal, noting that the mention of the…

Continue Reading

Home -> 5776 -> Acharei Mos

ואל יבא בכל עת אל הקדש

Rabbi L. Scheinbaum
In Acharei Mos, 5776

He shall not come at all times into the sanctuary. (16:2)

The parsha begins by reiterating the tragic deaths of Aharon HaKohen’s two sons, Nadav and Avihu; then it continues with its explanation of the Yom Kippur service. Yom Kippur was the only day of the year that the Kohen Gadol was permitted to enter the Kodesh HaKodoshim, Holy of Holies. Chazal point out that two instances of misas tzaddikim, deaths of the righteous, are juxtaposed on issues that deal with kapparah, atonement: Parah Adumah and Yom Kippur. The death of Miriam HaNeviyah is juxtaposed upon the laws of Parah Adumah, the Red Heifer; and the laws of Yom Kippur are…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!