Attitude – Page 68 – Peninim on the Torah

“Any man whose wife deviates from the right path and commits an act of disloyalty towards him.” (5:12)

The word “vya” means to deviate from a prescribed direction. In this posuk “vya” means to turn aside from the correct moral path. Consequently, we understand Chazal’s statement “One does not commit a sin unless there has entered into him a spirit of foolishness has entered in him (Sotah 3a) in the following way: Every moral lapse is simultaneously a lapse of reasoning. Moral truth and logical truth coincide; man sins when he has lost sight of this connection. The behavior of the wife described in these pesukim does not yet actually imply adultery. It refers to a deviation…

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Rabbi L. Scheinbaum In 5752, Bamidbar

“And the charge of Elazer the son of Aharon the Kohen, shall be the oil for the light, and the sweet incense, and the Tamid meal offering, and the anointing oil, the charge of all the Mishkan. And of all that is therein over the Mishkan and over its vessels.” (4:16)

The Midrash notes that while Elazar was appointed overseer of Bnei Kehas, he personally transported the heavy articles mentioned in the above pasuk. There is a difference of opinion among the commentators whether Elazer was very strong or whether this was a miraculous feat. The Midrash also emphasizes Elazar’s self-effacing attitude. Despite his inherent right as Aharon’s son to delegate the transport of these articles to others, Elazer took upon himself to perform this relatively menial service personally. This Midrash teaches a valuable lesson, especially for those who are involved in leadership roles. One who has responsibility should not merely…

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Rabbi L. Scheinbaum In 5752, Bechukosai

“I shall remember My covenant with Yaakov, and also My covenant with Avrohom and also My covenant with Yitzchok I shall remember.” (26:42)

The placement of this pasuk in the midst of the narrative seems to deviate from the focus of the text. The Torah enumerates the frightening curses that are to befall the Jewish people in response to their abandonment of the Torah. The interjection of Hashem’s benevolent remembering of our ancestors interrupts the theme of severe judgment. There are various ways to approach this problem. The Shellah views the reminiscence of the ancestors as a condemnation of the Jewish people. Before one is punished, his past must be weighed. Is there a pathology in the family that led to this…

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Rabbi L. Scheinbaum In 5752, Bechukosai

If in My statutes you shall walk, and My commandments you shall keep, and do them.” (26:3)

Rashi interprets the Torah’s imperative to “walk” in Hashem’s statutes as meaning to toil laboriously in the study of Torah. It seems peculiar that Torah study, which is an intellectual pursuit of knowledge, should be characterized by the term “chok” – which denotes a statute whose rationale is not necessarily comprehensible by human intelligence. Horav Simcha Zisel Shlita explains that the Torah is teaching us the proper perspective with which one should view Torah study. Torah study should be more than an exercise in mental gymnastics; rather, it should be a total immersion of one’s essence in the…

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Rabbi L. Scheinbaum In 5752, Behar

“But in the seventh year a Shabbos of solemn rest shall be for the land, a Shabbos unto Hashem.” (25:4)

The Midrash suggests that the pasuk in Tehilim (103:20) – “Bless Hashem, O’ His angels, the strong warriors, who do His bidding, to obey the voice of His word,” refers to those who observe the laws of Shmittah. Their strength of character is compared to that of the angels. What is the nature of this strength? What uniqueness is found in the obedience of angels which is similarly reflected in the farmers’ compliance to the laws of Shmittah? Horav Chaim Shmuelevitz Z”l cites the Talmud in Shabbos 85a which reveals the source of the character strength of the angels…

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Rabbi L. Scheinbaum In Emor, 5752

“A man who is of your seed throughout their generations that has a blemish shall not approach to offer the bread of his G-d.” (21:17)

In the Moreh Nevuchim the Rambam explains the requirement that the Kohen be unblemished to be based upon public opinion. Unfortunately, people do not tend to judge an individual by his own true value, but rather by the external perfection of his limbs and the beauty of his garb. It was, therefore, necessary for the Kohanim to be unblemished to ensure that the Bais Hamikdash would be universally respected. The Rambam notes that this requirement only applied to Kohanim, who offered sacrifices and were the people’s agents in entreating Hashem for forgiveness. The Leviim, however, whose sole function was…

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Rabbi L. Scheinbaum In Emor, 5752

“And the Kohain that is the greatest of his brethren, upon whose head the anointing oil was poured, and whom has been empowered to wear the sacred garments, his hair he shall not let grow wild, and his clothes he shall not rend.” (21:10)

The Kohen Gadol, who is exalted above the rest of the Kohanim, characterizes the most distinguished aspect of the Kehuna (priesthood). He receives his personal dedication through the anointing oil at the hands of the highest representation of the nation, the Sanhedrin. He has the authority to wear the sacred vestments. These vestments comprise the symbolic expression of the highest principles of life which should be mirrored by every Jew. He is no longer merely an individual Jew. The Kohen Gadol must view his own sensitivities primarily from the vantage point of the “national” ideals which he represents. These…

Home -> 5752 -> Kedoshim

Rabbi L. Scheinbaum In Kedoshim, 5752

“Do not take revenge, and do not bear a grudge against the members of your nation. Love you neighbor as yourself.” (19:18)

The Talmud in Shabbos 31a relates the famous incident of the gentile who came to Hillel with the intention of converting to Judaism, if he only could be taught the whole Torah while “standing on one foot”. Hillel’s response was the classic dictum of “What is hateful to you; do not do to your fellow. This is the entire Torah: the rest is commentary. Go and study it.” The Mahrsha explains the gentile’s request and Hillel’s response in the following manner: The gentile was searching for a unique statement of faith which encompasses the foundation of the entire Torah….

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Rabbi L. Scheinbaum In Metzora, 5752

“And I put the plague in a house of the land of your possession… And the Kohen will come and see that the plague has spread throughout the house… Then he shall demolish the house, its stones and its wood.” (14:34,44-45)

Rashi quotes the Medrash which states that a plague of leprosy on the house was a blessing in disguise. Upon hearing about the eventual entry of Bnei Yisrael into their land, the Cananites hid their valuables in the walls of their houses. Thus, they sought to prevent their valuables from falling into Jewish hands. In order that these treasures would be discovered by His people, Hashem caused a leprous plague to appear on the house. The houses would then have to be demolished, thereby exposing the hidden treasures. This seems a rather indirect way of giving riches to people. Why…

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Rabbi L. Scheinbaum In Shemini, 5752

“And Aharon was silent.” (10:3)

Rashi explains that Aharon received a reward for his silence while accepting Hashem’s judgment. He merited that the divine word regarding the prohibition of drinking intoxicants prior to performing the priestly service was addressed especially to him. The selection of this particular edict seems peculiar. Obviously, it conveys a definite message to be applied to our daily life. The Ateres Mordechai suggests that the prohibition regarding abstinence from wine and spirits may be analogously applied to another form of intoxication – namely, life’s occurrences. Various life contents such as wealth and poverty, health and sickness, success and failure, can…

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“Any man whose wife deviates from the right path and commits an act of disloyalty towards him.” (5:12)

“And the charge of Elazer the son of Aharon the Kohen, shall be the oil for the light, and the sweet incense, and the Tamid meal offering, and the anointing oil, the charge of all the Mishkan. And of all that is therein over the Mishkan and over its vessels.” (4:16)

“I shall remember My covenant with Yaakov, and also My covenant with Avrohom and also My covenant with Yitzchok I shall remember.” (26:42)

If in My statutes you shall walk, and My commandments you shall keep, and do them.” (26:3)

“But in the seventh year a Shabbos of solemn rest shall be for the land, a Shabbos unto Hashem.” (25:4)

“A man who is of your seed throughout their generations that has a blemish shall not approach to offer the bread of his G-d.” (21:17)

“And the Kohain that is the greatest of his brethren, upon whose head the anointing oil was poured, and whom has been empowered to wear the sacred garments, his hair he shall not let grow wild, and his clothes he shall not rend.” (21:10)

“Do not take revenge, and do not bear a grudge against the members of your nation. Love you neighbor as yourself.” (19:18)

“And I put the plague in a house of the land of your possession… And the Kohen will come and see that the plague has spread throughout the house… Then he shall demolish the house, its stones and its wood.” (14:34,44-45)

“And Aharon was silent.” (10:3)

YEARS

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