Peninim on the Torah – Page 231 – Hebrew Academy of Cleveland

וירדפו אתכם כאשר תעשינה הדבורים

And they pursued you as do the bees. (1:44)

Chazal teach (Midrash Rabbah, Bamidbar), “We tell the tzirah (bee), Lo miduvshach v’lo mei uktzach, “(We want) neither your honey nor your sting.” Horav Moshe Yechiel Epstein, zl, the Ozrover Rebbe, zl, applies this Midrash to explain the Torah’s analogy to bees. “And they pursued you as do the bees.” At first, Lo avisam laalos, “You did not want to go up.” You were under the influence of the initial slander against Eretz Yisrael. Suddenly, when you saw the error of your ways, your attitude vis-à-vis the Holy Land quickly changed. Now, you were prepared to go. You insisted on…

Home -> Devarim -> 5776

איכה אשא לבדי טרחכם ומשאכם וריבכם

Rabbi L. Scheinbaum In 5776, Devarim

How can I carry alone your troublesomeness, your burdensomeness, and your contentiousness? (1:12)

Parashas Devarim, which is also known as Shabbos Chazon, is read on the Shabbos prior to Tishah B’Av. One of the reasons for this tradition is the above pasuk, which begins with the word, eichah, “How?” This coincides with the Eichah yashvah vadad,”How did she (Klal Yisrael/Yerushalayim) sit alone?” the opening pasuk of Megillas Eichah, the Book of Lamentations, which is read on Tisha B’Av. The Midrash teaches, “Three prophesied with the word Eichah: Moshe Rabbeinu; Yishayahu; and Yirmiyahu. Moshe said, Eichah esa levadi, “How can I carry alone?” Yishayahu said, Eichah haysah l’zonah, “How did she become like a…

Home -> Devarim -> 5776

אלה הדברים אשר דבר משה אל כל ישראל

Rabbi L. Scheinbaum In 5776, Devarim

These are the words that Moshe spoke to all Yisrael. (1:1)

Rashi explains that the term “these words,” applies to the words of rebuke which Moshe Rabbeinu spoke to the Jewish people shortly before he took leave of them. Because the Torah here lists many of the places in which the nation angered Hashem, Moshe put his words vaguely, mentioning the places through intimation, out of respect for the honor of the nation. Administering rebuke, regardless of its nature, is often a double-edged sword. Rebuke expressed in the wrong manner hurts a person, often causing him irreparable shame. One of the most difficult aspects of rebuke is demonstrating to the subject…

Home -> 5776 -> Chukas

והיה כל הנשוך וראה אתו וחי

Rabbi L. Scheinbaum In Chukas, 5776

And it will be that anyone who had been bitten will look at it and live. (21:8)

The ungrateful slanderers who defamed the manna were treated to a unique form of punishment. They were bitten by serpents whose venom caused their victims to feel that they were burning. The nachash ha’kadmoni, primeval serpent, had slandered Hashem to Chavah and received a fitting curse that it would no longer experience the enjoyment of tasting food. The punishment was fitting, because the manna which these ingrates had slandered was multi-flavored; a person could, indeed, experience any flavor that his heart desired. The sinners repented and sought penance for their deed. Moshe Rabbeinu fashioned a copper serpent, which healed a…

Home -> 5776 -> Chukas

ויראו כל העדה כי גוע אהרן ויבכו את אהרן שלשים יום כל בית ישראל

Rabbi L. Scheinbaum In Chukas, 5776

When the entire assembly saw that Aharon had perished, they wept for Aharon thirty days, the entire House of Yisrael. (20:29)

Chazal teach that following Aharon HaKohen’s passing, all male children were given the name “Aharon” after the holy man whose life was devoted to promoting peace among Jews and marital harmony among husband and wife. Many a family was acutely aware of the role that Aharon played in sustaining their marriage. Out of respect and appreciation — and probably as a sort of remembrance of the fragility of relationships and how this man saved theirs — they named their sons Aharon. Horav Yitzchak Zilberstein, Shlita, relates that he was once approached by a young couple who had undergone marital issues…

Home -> 5776 -> Chukas

זאת התורה אדם כי יומת באהל

Rabbi L. Scheinbaum In Chukas, 5776

This is the teaching regarding a man who will die in a tent. (19:14)

There is a well-known statement made by Chazal (Shabbos 83b) that the Torah endures only at the hands of one who is prepared to give up his life for it. This concept is derived from the above pasuk, with the ohel/tent serving as a reference to the ohaloh shel Torah, the tent of Torah, the bais ha’medrash. Chazal (Berachos 61B) relate that the wicked Roman government decreed that people should not engage in Torah study. This did not stop Rabbi Akiva, who continued his regular schedule of learning and teaching Torah. When questioned by Pappus ben Yehudah, “Are you not…

Home -> 5776 -> Chukas

זאת התורה אדם כי ימות באהל

Rabbi L. Scheinbaum In Chukas, 5776

This is the teaching regarding a man who will die in a tent. (19:14)

Chazal interpret this pasuk as setting the standard for how a person should learn Torah: Ein divrei Torah miskaymin ela b’mi she’meimis atzmo alehah; “Torah is preserved/will endure only by he who kills himself over it”. In other words, one must expend utter dedication to Torah study. He must literally give himself totally to the Torah. His physical dimension should take a back seat to his devotion to Torah. His very life should be meaningless without the Torah. Without Torah, he is as if deceased. These are strong words to anyone who does not understand the meaning of Torah to…

Home -> 5776 -> Chayei Sarah

ויען לבן ובתואל ויאמרו מד' יצא הדבר

Rabbi L. Scheinbaum In Chayei Sarah, 5776

Then Lavan and Besuel answered, and said, “The matter stemmed from Hashem.” (24:50)

In the Talmud Moed Kattan 18b, Chazal view this response (although it came from Lavan and Besuel) as a clear indication that Hashem pre-ordains man’s proper mate. Otherwise, the Torah would not have recorded these words. Any true, believing Jew is acutely aware of Hashem’s management of the marriage process. One who does not see Hashem’s guiding hand in this process either suffers from some form of myopia or, worse, lacks the capability to discern the events that take place in life. Much has been derived from this parsha concerning the manner and approach one should take towards shidduchim, matrimonial…

Home -> 5776 -> Chayei Sarah

ותמהר ותער כדה אל השוקת ותרץ עוד אל הבאר לשאוב

Rabbi L. Scheinbaum In Chayei Sarah, 5776

So she hurried and emptied her jug into the trough and kept running to the well to draw water. (24:20)

The Shlah Hakadosh notes the exceptional kavod habriyos, human dignity, evinced by Rivkah Imeinu. First, Eliezer drank from the jug, leaving over some water. Rivkah was now in a quandary concerning what to do with the remaining water. If she gave the water in the jug to the camels, it would indicate that she held animals and humans in the same esteem. If she poured it out on the ground, it would impugn Eliezer’s dignity. This is where her wisdom came into play. She began to run with the jug, in such a manner that it would cause the water…

Home -> 5776 -> Chayei Sarah

אשר לא תקח אשה לבני מבנות הכנעני אשר אנכי יושב בקרבו

Rabbi L. Scheinbaum In Chayei Sarah, 5776

That you not take a wife for my son from the daughters of the Canaanites, among who I dwell. (24:3)

Avraham Avinu was adamant in insisting that Eliezer not take a wife for Yitzchak (Avinu) from the daughters of Canaan. He would rather that Eliezer travel to Charan, Avraham’s birthplace, to seek a wife for Yitzchak. Being the ben yachid, only son, of Avraham and Sarah Imeinu, Yitzchak carried a tremendous legacy on his shoulders. The next generation which he, together with his future wife, would progenate must be able to carry on the Abrahamitic way of life and its commitment to serving Hashem. To ensure this, Yitzchak could not marry just anyone. Avraham felt that the girls of Canaan…

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וירדפו אתכם כאשר תעשינה הדבורים

And they pursued you as do the bees. (1:44)

איכה אשא לבדי טרחכם ומשאכם וריבכם

How can I carry alone your troublesomeness, your burdensomeness, and your contentiousness? (1:12)

אלה הדברים אשר דבר משה אל כל ישראל

These are the words that Moshe spoke to all Yisrael. (1:1)

והיה כל הנשוך וראה אתו וחי

And it will be that anyone who had been bitten will look at it and live. (21:8)

ויראו כל העדה כי גוע אהרן ויבכו את אהרן שלשים יום כל בית ישראל

When the entire assembly saw that Aharon had perished, they wept for Aharon thirty days, the entire House of Yisrael. (20:29)

זאת התורה אדם כי יומת באהל

This is the teaching regarding a man who will die in a tent. (19:14)

זאת התורה אדם כי ימות באהל

This is the teaching regarding a man who will die in a tent. (19:14)

ויען לבן ובתואל ויאמרו מד' יצא הדבר

Then Lavan and Besuel answered, and said, “The matter stemmed from Hashem.” (24:50)

ותמהר ותער כדה אל השוקת ותרץ עוד אל הבאר לשאוב

So she hurried and emptied her jug into the trough and kept running to the well to draw water. (24:20)

אשר לא תקח אשה לבני מבנות הכנעני אשר אנכי יושב בקרבו

That you not take a wife for my son from the daughters of the Canaanites, among who I dwell. (24:3)

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BOOK OF BAMIDBAR

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