Attitude – Page 67 – Peninim on the Torah

“And all these curses shall come upon you and pursue you… because you did not serve Hashem with joy.” (28:45-47)

We may note that the Torah reveals that the only sin which will effect these terrible curses is a deficiency in serving Hashem joyously. An insipid service of Hashem is not only wrong, but it also distorts the very essence of spirituality. As the Nefesh Hachayim points out, a service devoid of passion is comparable to the interaction characteristic of the relationship of a slave to his master or a prisoner to his captor. Why does the Torah inflict such terrible punishment upon one who fails to achieve this spiritual apex? Individual personalities vary, and not all people are…

Home -> 5752 -> Ki Savo

Rabbi L. Scheinbaum In Ki Savo, 5752

“And it shall come to pass if you listen more seriously to the voice of Hashem your G-d… conscientiously to do all the mitzvos… and all these blessings shall come upon you and overtake you if you listen to the voice of Hashem, your G-d.” (28:1-2)

The above pasuk characterizes the observance of Hashem’s mitzvos as the primary vehicle of demonstrating our obedience to Him. We are to listen to Hashem’s voice for the sole purpose of fulfilling His law. In return for this life of service to Him, we have been promised an abundance of material blessing wherever we go. Wherever we may be, we will be accompanied by Hashem’s blessing. One simple criterion must be met: “To obey Hashem in order to fulfill His laws.” Material wealth should serve as a means, but never as the goal, for the Jewish people. We will…

Home -> 5752 -> Eikev

Rabbi L. Scheinbaum In Eikev, 5752

“And it shall be if you will listen diligently to My mitzvos.” (11:13)

Rashi explains the apparent redundancy of the verb listen with the comment “If you will listen to the old, then you will listen to the new.” The old and the new each have their own distinct advantages and disadvantages. The old maintains a certain authoritative authenticity which is not characteristic of the new. The old has demonstrated stability and strength by withstanding the test of time. On the other hand, the old lacks the freshness which is a unique component of the new. The heritage of the past should guide and inspire the framework during every new step. While novelty…

Home -> 5752 -> Va'eschanan

Rabbi L. Scheinbaum In Va'eschanan, 5752

“Hear, O’ Israel, Hashem our G-d, Hashem is One.” (6:4)

This pasuk has been emphasized more than any other words of the Torah. We are commanded to recite it twice daily, to bind it to us in our Tefillin, and to write it in the Mezuzahs on our door posts. Throughout our tumultuous history this pasuk has been our source of courage, inspiration, and salvation. It has been the first pasuk a Jew is taught as a child and the last he utters before he dies. This proclamation of Hashem’s Oneness has been on the lips of the martyrs throughout the generations as they sacrificed their lives on Kiddush Hashem….

Home -> Devarim -> 5752

Rabbi L. Scheinbaum In 5752, Devarim

“Do not contend with them, for I will not give you of their land.” (2:5) – “Be not at enmity with Moav, and do not contend with them in battle.” (2:9) – “Do not harass them and do not contend with them for I will not give of the land of the children of Ammon to you for a possession.” (2:19)

After their lengthy sojourn in the desert, Bnei Yisrael had attained a reputation for their physical prowess which commanded profound respect. They had the “ability” to achieve many more conquests, exterminating their adversaries. Hashem implored them, however, three times to refrain from battle. He declared three adversaries who possessed choice pieces of land to be off limits. The Abarbanel cites Hashem’s desire to educate Bnei Yisrael as the reason for this command. Bnei Yisrael felt confident that they could defeat all opposition with their own strength. In order to curb their audacious attitude, it was essential to place specific controls…

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Rabbi L. Scheinbaum In 5752, Devarim

“And Di Zahav.” (1:1)

Rashi interprets the place of Di Zahav etymologically to refer to the “excess gold” that Bnei Yisrael acquired upon leaving Egypt. Unfortunately they submitted to their cravings and created the Golden Calf from this abundant gold. Boredom coupled with affluence can create a highly volatile situation. If Moshe’s goal was to rebuke Bnei Yisrael for the Golden Calf, why did he provide them with a defense for this deed? Excess gold may, indeed, have been the reason for the sun of the Golden Calf. Horav Dovid Feinstein Shlita explains that there are two distinct possible orientations towards newly…

Home -> Matos -> 5752

Rabbi L. Scheinbaum In 5752, Matos

“And Moshe spoke unto the heads of the tribes of Bnei Yisrael saying: this is the thing which Hashem has commanded… he shall not break his word, according to all that proceeds from his mouth he shall do.” (30:2-3)

The parsha of vows is articulated in a unique fashion. This may be noted from Moshe’s first address to Am Yisrael’s leadership. The significance of this parsha lies in the statement of “He shall not break his word all that proceeds from his mouth he shall do”. Although it is a fundamental principle underlying the entire Torah, this imperative is expressed in a more concrete manner in the parsha of vows. Let us momentarily consider an important phrase which we frequently utter. One says, “Hear O’ Yisrael – Hashem our G-d, Hashem is one!” Unless this statement is heard…

Home -> 5752 -> Balak

Rabbi L. Scheinbaum In Balak, 5752

“If Balak would give me his house full of silver and gold I cannot go beyond the word of Hashem.” (22:18)

Bilaam offers a noble response to Balak which indicates a deep reverence for Hashem’s imperative. On a superficial level, there is no difference between Bilaam’s statement and our Patriarchs refusal to transgress Hashem’s command. Based on Bilaam’s actual words, the Alter of Kelm Z”l distinguishes between Bilaam’s intent and the approach of the Avos. Bilaam said, “I cannot go beyond the word of Hashem.” He refused to challenge Hashem’s literal words, but he nonetheless sought every opportunity to convince Hashem to grant him permission to go. Hashem percpetion that it was Bilaam’s desire to go, enabled him to leave….

Home -> 5752 -> Korach

Rabbi L. Scheinbaum In Korach, 5752

“Shall one man sin and with the whole congregation will You be angry?”

This statement seems peculiar. If Korach was the only one who actually sinned, why were the others also held responsible? If they were all sinners, why did Moshe intercede on their behalf? Horav Moshe Shternbuch Shlita suggests a realistic approach by which all of the people could be held accountable for their behavior. They witnessed Moshe’s public degradation without protesting it. Indifference to the public embarrassment of the leader of the Jewish people is inexcusable. Indeed, they were viewed as collaborators in this audacious act, so that Hashem wanted to immediately destroy them. Moshe, however, pitied their weak characters and…

Home -> 5752 -> Korach

Rabbi L. Scheinbaum In Korach, 5752

“And Onn, the son of Peles.” (16:1)

The Talmud in Sanhedrin 109b states that although Onn was one of Korach’s original followers, it was his righteous wife who saved him from certain destruction. Even after she logically established the folly of following Korach it was still difficult to prevent the others from forcibly convincing her husband to return to the group. Therefore, she contrived a plot to rescue her husband from imminent disaster. She mixed a strong drink that put him to sleep. Then she and her daughter uncovered their hair and sat at the entrance to their tent. When Korach’s messengers arrived at the tent to…

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“And all these curses shall come upon you and pursue you… because you did not serve Hashem with joy.” (28:45-47)

“And it shall come to pass if you listen more seriously to the voice of Hashem your G-d… conscientiously to do all the mitzvos… and all these blessings shall come upon you and overtake you if you listen to the voice of Hashem, your G-d.” (28:1-2)

“And it shall be if you will listen diligently to My mitzvos.” (11:13)

“Hear, O’ Israel, Hashem our G-d, Hashem is One.” (6:4)

“And Di Zahav.” (1:1)

“And Moshe spoke unto the heads of the tribes of Bnei Yisrael saying: this is the thing which Hashem has commanded… he shall not break his word, according to all that proceeds from his mouth he shall do.” (30:2-3)

“If Balak would give me his house full of silver and gold I cannot go beyond the word of Hashem.” (22:18)

“Shall one man sin and with the whole congregation will You be angry?”

“And Onn, the son of Peles.” (16:1)

YEARS

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