Attitude – Page 79 – Peninim on the Torah

איכה אשא לבדי טרחכם ומשאכם וריבכם

How can I bear myself your trouble, your burden and your arguments. (1:12)

Moshe Rabbeinu seems to be complaining about his difficult workload. Clearly, this cannot be the case. The word, “difficult,” was not in our quintessential leader’s lexicon. Rather, he was expressing his disappointment at the sorry state of affairs. When the people accepted a tiered system of justice, with the addition of many judges to assist Moshe, they did so because they perceived that they would receive personal benefit from the new approach to justice. Moshe was unimpeachable. He had always rendered the halachah in accordance with the law. Furthermore, he was the paradigm of integrity. Thus, whoever presented a case…

Home -> 5774 -> Chayei Sarah

ויבא אברהם לספוד לשרה ולבכותה. ויקם אברהם מעל פני מתו.

Rabbi L. Scheinbaum In Chayei Sarah, 5774

Avraham came to eulogize Sarah and to bewail her. Avraham rose up from the presence of his dead. (23:2,3)

Avraham Avinu eulogized his life’s partner: the woman with whom he had shared his spiritual goals; the mother of his son, Yitzchak; the first Matriarch of the Jewish Nation. This is a tall order. There must have been so much to say, so much to emphasize about a woman who had lived life so well, who was such a vital component of Avraham’s success as leader of the world, father of the Jewish People, paradigm of the morally perfect, ethically correct, spiritually replete individual. Yet, when one peruses the pesukim, not one word is mentioned concerning the eulogy Avraham must…

Home -> 5774 -> Bo

והיה כי ישאלך בנך מחר לאמר מה זאת ואמרת אליו בחזק יד הוציאנו ד' ממצרים מבית עבדים

Rabbi L. Scheinbaum In Bo, 5774

And it shall be when your son will ask you at some future time, “What is this?” You shall say to him, “With a strong hand Hashem removed us from Egypt from the house of bondage.” (13:14)

Rashi explains the above pasuk as presenting the question of a foolish child who is unable to ask a question in depth. Therefore, he is vague and simply asks, “What is this?” Elsewhere, the Torah presents the question differently: “What are the testimonies, statutes and judgments, etc.?” This is the question of the wise son. Thus, the Torah speaks with respect to four sons: the wicked one; the one who is unable to ask; the one who asks in a vague manner; the one who asks in a wise manner. Horav Gamliel Rabinowitz, Shlita, derives from the Torah’s addressing four…

Home -> 5774 -> Bo

והיה לכם למשמרת עד ארבעה עשר יום לחדש הזה

Rabbi L. Scheinbaum In Bo, 5774

It shall be yours for examination until the fourteenth of the month. (12:6)

The lamb used for the Korban Pesach was taken on the tenth day of the month and not used until the fourteenth. During those four days, the animal was checked for blemishes that would render it unfit for use as a sacrifice. This requirement applied only concerning the first Korban Pesach, which was offered in Egypt. Chazal explain that, after the many years of the Egyptian exile, the Jewish People had descended to a very low level of spirituality. They had plummeted to the nadir of depravity, and they had no z’chusim, merits, to warrant their redemption from Egypt. Hashem…

Home -> 5774 -> Beshalach

מלחמה לד' בעמלק מדר דר

Rabbi L. Scheinbaum In Beshalach, 5774

A war against Amalek from generation to generation. (17:16)

Hashem will continue the war against Amalek from generation to generation – literally, forever, until the memory of that evil nation will be expunged. The Melitzer Rebbe, Shlita, of Ashdod derives from here the profound difference between the Jewish People and the offspring of Amalek. Dor l’dor yeshabach maasecha, “Generation to generation will praise Your deeds” (Tehillim 145:4). The very essence of the Jewish People is dependent upon their mesorah, tradition transmitted throughout the generations, from father to son. Dor l’dor, generation to generation. The lamed connects the first dor, generation, to the next. There is a filial bond that…

Home -> Behar -> 5774

וכי ימוך אחיך ומטה ידו עמך והחזקת בו

Rabbi L. Scheinbaum In 5774, Behar

If your brother becomes impoverished, and his means falter in your proximity, you shall strengthen him. (25:35)

Rashi explains vehechezakta bo, “you shall strengthen him,” to mean that, if one sees a decline in his fellow’s business, if he sees that the money does not flow in his home as it once used to, he should step in and slow the descent, helping him to regain his financial footing. It is that much more difficult once the fall has gone too far. Rashi compares this to a donkey who is struggling with a heavy load. As long as the donkey is erect, albeit struggling, one person can support him. Once the donkey has fallen to the ground,…

Home -> Behar -> 5774

וכי ימוך אחיך... והחזקת בו

Rabbi L. Scheinbaum In 5774, Behar

If your brother becomes impoverished… you shall strengthen him. (25:35)

It is not always about money. Some of the wealthiest people are depressed, and, conversely, some of the poorest people are filled with joy. A person’s attitude reflects his needs. V’chi yamuch achicha, ‘If your brother becomes impoverished,” is not necessarily about money. He might need a shoulder to cry on; a hand to pat his back; a smile to brighten his day; a compliment to make him feel relevant. Emotional depression is worse than financial woe. People cover up their feelings. They smile, laugh, joke, all while they are crying bitterly from within. A number of years ago, a…

Home -> 5774 -> Beha'alosecha

והאיש משה ענו מאד מכל האדם אשר על פני האדמה

Rabbi L. Scheinbaum In Beha'alosecha, 5774

Now the man Moshe was exceedingly humble, more than any person on the face of the earth! (12:3)

Moshe Rabbeinu was the quintessential leader of our People. He was replete with and exemplified, every positive character trait. Yet, the one middah, character trait, with which the Torah defines Moshe is anavah, humility. This teaches us the significance of humility as being the one middah which towers above all the rest. The Shlah HaKodesh states that the word ha’adam, person, is an acronym for the three pillars of humility – Avraham Avinu, David HaMelech and Moshe Rabbeinu. Aleph – Avraham, daled – David; mem– Moshe. Three giants of humility, of which Moshe was the greatest. Moshe’s humility is indicated…

Home -> 5774 -> Beha'alosecha

ויהי העם כמתאננים רע באזני ד'

Rabbi L. Scheinbaum In Beha'alosecha, 5774

The people took to seeking complaints; it was evil in the ears of Hashem. (11:1)

Complaining can reflect much more than simple negativity. It all depends against whom and about what one complains. A chronic complainer will invariably not be selective about what or whom he finds fault. It begins with mild grumbling about nothing of major concern, then graduates to harping about everything, anything and everyone. It, however, does not stop there. One who becomes used to denouncing everything will ultimately protest the way Hashem directs the general world, and especially this individual’s own little world. Horav Aharon Leib Shteinman, Shlita, once commented to a close student, “You should know, one who looks askance…

Home -> 5774 -> Beha'alosecha

עשה לך שתי חצוצרת כסף מקשה תעשה אתם והיו לך למקרא העדה ולמסע את המחנות

Rabbi L. Scheinbaum In Beha'alosecha, 5774

Make for yourself two silver trumpets – make them hammered out, and they shall be yours for the summoning of the Assembly and to cause the camps to journey. (10:2)

The Talmud Menachos 28b states: “All the vessels which Moshe made were valid for him and (remained) valid for future generations. (This is exclusive of) the Chatzotzros, silver trumpets, which were valid for him and invalid for future generations.” The limitations of age did not apply to such keilim, vessels, as the Menorah, Shulchan, Shofar; every utensil which Moshe Rabbeinu had made was perfectly kosher, valid, for all future generations. The silver trumpets were different. They were made by Moshe for his own use; no one else could use Moshe’s trumpets. They would have to fashion their own. The rationale…

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איכה אשא לבדי טרחכם ומשאכם וריבכם

How can I bear myself your trouble, your burden and your arguments. (1:12)

ויבא אברהם לספוד לשרה ולבכותה. ויקם אברהם מעל פני מתו.

Avraham came to eulogize Sarah and to bewail her. Avraham rose up from the presence of his dead. (23:2,3)

והיה כי ישאלך בנך מחר לאמר מה זאת ואמרת אליו בחזק יד הוציאנו ד' ממצרים מבית עבדים

And it shall be when your son will ask you at some future time, “What is this?” You shall say to him, “With a strong hand Hashem removed us from Egypt from the house of bondage.” (13:14)

והיה לכם למשמרת עד ארבעה עשר יום לחדש הזה

It shall be yours for examination until the fourteenth of the month. (12:6)

מלחמה לד' בעמלק מדר דר

A war against Amalek from generation to generation. (17:16)

וכי ימוך אחיך ומטה ידו עמך והחזקת בו

If your brother becomes impoverished, and his means falter in your proximity, you shall strengthen him. (25:35)

וכי ימוך אחיך... והחזקת בו

If your brother becomes impoverished… you shall strengthen him. (25:35)

והאיש משה ענו מאד מכל האדם אשר על פני האדמה

Now the man Moshe was exceedingly humble, more than any person on the face of the earth! (12:3)

ויהי העם כמתאננים רע באזני ד'

The people took to seeking complaints; it was evil in the ears of Hashem. (11:1)

עשה לך שתי חצוצרת כסף מקשה תעשה אתם והיו לך למקרא העדה ולמסע את המחנות

Make for yourself two silver trumpets – make them hammered out, and they shall be yours for the summoning of the Assembly and to cause the camps to journey. (10:2)

YEARS

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