Attitude – Page 105 – Peninim on the Torah

“And I will make your seed as the dust of the earth.” (13:16) – “Look please towards Heaven and count the stars… and He said to him, “So shall be your seed.” (15:5) – “And I will unconditionally multiply your seed as the stars of the Heaven. And as the sand which is on the seashore.” (22:17)

The Torah metaphoricully compares Am Yisroel to three different substances. Horav Moshe Feinstein, z.l., suggests the following interpretation of this symbolism. In the first analogy, sand serves as a boundary for the sea. The boundary restrains the sea’s overflow and the ensuing damage of human life and property. Likewise, when man is overwhelmed by physical or emotional troubles, he finds it difficult to serve Hashem with a relaxed attitude. Thus, Hashem offers us His blessing. This blessing enables us to restrain these difficulties from overwhelming us and interfering with our service to Hashem. In the second analogy, the dust of…

Home -> 5753 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5753

“Go away from your land.” (12:1)

We may note the contrast between the Torah’s introductory description of Noach and its initial description of Avraham. The Torah praises Noach, citing his righteous character and faultless behavior. The Torah does not present Avraham Avinu with a similarly positive orientation although he is acknowledged as a righteous and G-d-fearing man. The Maharal explains that Avraham is not described as one who possesses unique characteristics and noble qualities, so that one will not infer that these qualities are the basis for his distinction. Had this been the reality, Am Yisroel would be at risk to lose its special status if…

Home -> 5753 -> Noach

Rabbi L. Scheinbaum In Noach, 5753

“And the land was corrupt before Hashem.” (6:11)

Rashi comments that the ultimate verdict for the destruction of that generation was based upon the people’s stealing. The Ozorever Rebbe, z.l., explains that the arrogance demonstrated by the manner of this stealing signified a decadence so sinister that repentance for this sin was highly unlikely. Their form of stealing was unique in that it was not biblically prohibited, since the people were careful to steal less than the value of a “perutah” (which is the criterion for establishing an act of stealing). They obviously derived no benefit from such an insignificant theft. They stole for the pure sake of…

Home -> 5753 -> Bereishis

Rabbi L. Scheinbaum In Bereishis, 5753

“It is not good that man should be alone, I will make him a helpmate opposite him.” (2:18)

The Torah‘s description of Chava as a helpmate “opposite” man seems peculiar. A helpmate should work side by side in a parallel relationship, rather than opposite! The Midrash infers from this expression that a wife can be either a “helpmate” or an “opposition”. If man is worthy, his wife will be a source of support and a helpmate. If he is unworthy, she becomes his opponent. Indeed, as the Tiferes Tzvi extends this idea, a helpful wife is one who encourages her husband to study Torah to the full extent of his ability. This applies to any endeavor. A wife’s…

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Rabbi L. Scheinbaum In Bereishis, 5753

“And Hashem said, Let Us make man in Our image.” (1:26)

Horav Avigdor Miller, Shlita, notes that The word “okm”- image– is derived from the Hebrew word “km”– shadow. Man is, therefore, to be viewed as a reflection of Hashem. In effect, the Torah’s statement is a declaration of man’s distinction. In (Avos 3:18) it is stated, “ost chcj okmc trcba uk ,gsub vr,h vcj wokmc trcba”/ “Beloved is man that he was created in the Image; it is a special love that was revealed to him, in that he was created in the Image.” Through this pasuk, the Torah asserts that man is held in high esteem in the eyes…

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Rabbi L. Scheinbaum In Bereishis, 5753

In the beginning (Hashem) created. (1:1)

The Talmud (Megillah 9a) tells us about king Ptolemy, who gathered seventy two elders and implored them to translate the Torah into Greek. Rather than translating it in the correct form, in their translation.they wrote “,hatrc trc ohekt” – “Hashem created the Beginning.” Rashi attributes the deviation from the original text to logical reasoning. One would not have expected the name of the Creator to precede the creation itself (M’harsha). Therefore, had the elders preserved the sequence of the original text, Ptolemy might have misconstrued the Greek word for “in the beginning” to be the proper name for another deity…

Home -> Vayeilech -> 5751

Rabbi L. Scheinbaum In 5751, Vayeilech

“And now write for yourselves this song and teach it to the Bnei Yisroel and put it in their mouths.” (31:19)

The Talmud in Sanhedrin (21b) states: Rava says, even if one were to inherit from his ancestors a Torah scroll it is still incumbent upon him to write a Sefer Torah or have one written for him. The Talmud bases its statement upon the above posuk which mandates the writing of a Sefer Torah. The Rambam and various other codifiers of halacha maintain this statement. There are many reasons given for the imperative to have a personal Torah written. The Sefer Hachinuch states that the reason for this mitzvah is to increase the number of Torah scrolls and, for that…

Home -> 5751 -> Nitzavim

Rabbi L. Scheinbaum In Nitzavim, 5751

“To love Hashem your G-d.” (30:20)

The Torah commands us to serve Hashem out of a sense of love and adoration. The Talmud in Nedarim (62a) comments on the above posuk – One should not say, “I will study scripture so that I will be called a wise man, I will study Mishnah so that I will be called a Rabbi, I will study Mishnah so that I will become an elder and sit in the yeshiva.” Rather, learn out of love for Hashem and eventually honor will come. One should not study Torah for personal reasons and ulterior motives, but rather Torah should be studied…

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Rabbi L. Scheinbaum In Nitzavim, 5751

“See, I have set before you this day, (the) life, and (the) good, and (the) death, and (the) bad.” (30:15) – “I have set before you the blessing and the curse, therefore choose life so that you shall live, you and your children.” (30:19)

The Torah clearly equates good and blessing with life, and evil and curses with death. It therefore seems peculiar that the Torah enjoins us to “choose life” with its various fringe benefits as opposed to selecting evil and curses which are compared to death. If this mandate is stated to a G-d fearing and morally upright Jew then the enjoinment to “choose life” is hardly necessary. It is unnecessary to convey this message to a non-believer, for he evidently does not embrace this positive definition of life. We also wonder at the posuk’s sequel, “so that you shall live, you…

Home -> 5751 -> Ki Seitzei

Rabbi L. Scheinbaum In Ki Seitzei, 5751

“And you will see among the captives a woman of goodly appearance and you will desire her and take her for a wife.” (21:11)

Rabbi Zalman Sorotzkin Zt”l notes that unfortunately when the criteria for marriage and the standard for a union is founded upon a “and you will desire her“, an obsessive physical attraction, often the result is “and it shall be if you do not delight in her and you shall send her away”. The Mishna in Avos (5:19) emphasizes the tragedy of a “love which is dependent on a specific charachteristic” as opposed to a love which is pure and not founded on a specific matter or reason. The love of Amnon, the son of Dovid, for his half-sister Tamar…

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Back to Home -> Lech Lecha ->

“Go away from your land.” (12:1)

“And the land was corrupt before Hashem.” (6:11)

“It is not good that man should be alone, I will make him a helpmate opposite him.” (2:18)

“And Hashem said, Let Us make man in Our image.” (1:26)

In the beginning (Hashem) created. (1:1)

“And now write for yourselves this song and teach it to the Bnei Yisroel and put it in their mouths.” (31:19)

“To love Hashem your G-d.” (30:20)

“See, I have set before you this day, (the) life, and (the) good, and (the) death, and (the) bad.” (30:15) – “I have set before you the blessing and the curse, therefore choose life so that you shall live, you and your children.” (30:19)

“And you will see among the captives a woman of goodly appearance and you will desire her and take her for a wife.” (21:11)

YEARS

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