Attitude – Page 100 – Peninim on the Torah

“And to serve Him with all your heart and with all your soul.” (11:13)

Rashi says this pasuk refers to avodas halev, service of the heart, which alludes to prayer. The word b’chol, with all, has a powerful meaning. When we pray to Hashem it has to be “with all,” with an all encompassing, unequivocal devotion to Him. Nothing should disturb or distract us when we are in communion with the Almighty. Yet, we all know that this is far from true. Many of us do not find the time to daven with a minyan. Regrettably, we daven with complete attention to Hashem only when we are in need. Perhaps if we would daven correctly…

Home -> 5762 -> Eikev

Rabbi L. Scheinbaum In Eikev, 5762

“For just as a man chastises his son, Hashem, your G-d, chastises you.” (8:5)

The word yesurim also indicates suffering. Hence, the suffering we sustain in this world is actually Hashem’s chastisement of us. Perhaps this is the only way one can endure the pain and anguish of suffering: he knows it comes from a loving Father. He also knows that he is not alone in his suffering. I once visited a young woman who was suffering through the terrible pain of end-stage cancer. I wondered what to say to her. Her life was dependent upon a miracle. The pain she sustained was excruciating. The mental anguish she suffered knowing that she would probably not…

Home -> 5762 -> Va'eschanan

Rabbi L. Scheinbaum In Va'eschanan, 5762

“Honor your father and your mother, as Hashem, your G-d, commanded you, so that your days will be lengthened.” (5:16)

Rashi says that the commandment to honor one’s parents was first given at Marah. Does it really make a difference where Hashem first commanded Klal Yisrael in regard to this mitzvah? Perhaps this teaches us that our entire approach to the mitzvah of Kibbud Av v’Eim is wrong. There are those who think that we have an obligation to honor our parents out of a sense of gratitude for what they have done for us. They bring us into the world, clothe and feed us, arrange our education and provide for our basic material needs. This is not the Torah’s perspective…

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Rabbi L. Scheinbaum In 5762, Devarim

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

Rebuke is far from simple. It is difficult for the one who renders the admonishment and difficult for he who is being reproached. In his commentary to Sefer Mishlei 9:8, the Gaon M’Vilna writes that tochachah, rebuke, is like a mirror that presents an individual with a clear picture of his real self. He can either look at the image and accept what it shows, or he can ignore the image and go about his business as usual. The Sefas Emes says that the word tochachah has its root in the word toch, which means inside. The purpose of rebuke is…

Home -> Matos -> 5762

Rabbi L. Scheinbaum In 5762, Matos

“And he shall revoke the vow that is upon her.” (30:9)

Chazal differentiate between a court’s hatarah, annulment, of a vow and a husband or father’s hafarah, revocation, of a vow. Hatarah is made with reason, based upon the premise that the vow was made either in error or in ignorance. For example, had the individual making the vow been aware of certain circumstances, he would never have made it. Therefore, the annulment is retroactive, indicating that it was all in error. Hafarah, on the other hand, is not retroactive. It is a power given to the husband or father to revoke the vow for the future – without reason, simply because…

Home -> 5762 -> Pinchas

Rabbi L. Scheinbaum In Pinchas, 5762

“The daughters of Tzlafchad drew near…and they stood before Moshe.”

The Yalkut Shimoni gives a powerful insight into the episode with Bnos Tzlafchad. Every adam kasheir, pious individual, who stands up for what is right and true, especially during a time – or in an environment – that is antithetical to Torah, will earn the reward for all the members of his milieu. Noach took a stand during the generation of the Flood: he merited their reward. Lot stood up to the evil citizens of Sodom: he received their reward. Likewise, the righteous daughters of Tzlafchad stood up for their beliefs at a time when there were those in Klal Yisrael…

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Rabbi L. Scheinbaum In Pinchas, 5762

“When he zealously avenged Me among them.” (25:11)

Kanaus, zealotry, is truly a noble trait – albeit a dangerous one. Quite often, the well-meaning zealot gets caught up in his enthusiasm, forgetting his original goals and objectives. He forgets that while his adversary is wrong, he is still a human being with feelings and emotions. To say one does not care about the person is to defeat the objective of his actions. The kanai, zealot, is guided by considerations of avodas Hashem, service to the Almighty, and not by any negative spiritual flaw that his adversary might possess. This is most often indicated by the manner in which he…

Home -> 5762 -> Korach

Rabbi L. Scheinbaum In Korach, 5762

“And On ben Peles.” (16:1)

The Midrash teaches us that On ben Peles was saved as a result of listening to his wife. She asked him, “What do you gain by being involved in this dispute? Regardless of who triumphs, you still emerge as the loser. If Aharon is selected as Kohen Gadol – you will be his student. If Korach becomes the Kohen Gadol – you are still nothing more than a student. Why involve yourself in a ‘no win’ situation?” On’s wife spoke with seichel, common sense. Is this a reason to praise her? Basically, she only did what any level-headed person would do….

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Rabbi L. Scheinbaum In Korach, 5762

“Korach took/separated himself.” (16:1)

What caused Korach, a distinguished leader in Klal Yisrael, to alienate himself to the degree that he fell to such a nadir of iniquity? The Bais Yisrael comments that these two words, Vayikach Korach, “Korach took,” says it all. Korach’s approach to life was defined by “taking.” It was his goal; it was his raison d’etre. He took in gashmiyus, materialism, becoming one of Klal Yisrael’s wealthiest men. He also wanted to take in ruchniyus, spirituality. He was an oveid Hashem, one who serves Hashem, with great diligence. Among the carriers of the Aron Ha’kodesh, he represented the spiritual elite of…

Home -> 5762 -> Beha'alosecha

Rabbi L. Scheinbaum In Beha'alosecha, 5762

“Why have You done evil to Your servant… that You place the burden of this entire people upon me? Did I conceive this entire people… that You say to me, ‘Carry them in your bosom.’” (11:11-12)

Moshe Rabbeinu despairs of the responsibility of leadership imposed upon him. Sforno explains Moshe’s complaint in the following manner: Parents often have children with whom they are in dispute. Yet, despite the existing conflict, a basic feeling of trust exists deep within the children, asserting that their parents truly love them and will do them no harm. This nation, however, had not demonstrated such trust in Moshe, and they were constantly testing to see how he would react to them. Moshe’s grievance still needs to be understood. Imagine if a great rav or rosh yeshiva would lament, “Why do I not…

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“And to serve Him with all your heart and with all your soul.” (11:13)

“For just as a man chastises his son, Hashem, your G-d, chastises you.” (8:5)

“Honor your father and your mother, as Hashem, your G-d, commanded you, so that your days will be lengthened.” (5:16)

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

“And he shall revoke the vow that is upon her.” (30:9)

“The daughters of Tzlafchad drew near…and they stood before Moshe.”

“When he zealously avenged Me among them.” (25:11)

“And On ben Peles.” (16:1)

“Korach took/separated himself.” (16:1)

“Why have You done evil to Your servant… that You place the burden of this entire people upon me? Did I conceive this entire people… that You say to me, ‘Carry them in your bosom.’” (11:11-12)

YEARS

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