Attitude – Page 82 – Peninim on the Torah

And now if You would but forgive their sin! But if not, erase me now from this book that You have written. (32:32)

Rashi explains that the word, “misifrecha“, “from Your book,” applies to the entire Torah. Rashi suggests a reason for Moshe’s well-known reaction to Hashem’s desire to punish Klal Yisrael with annihilation: “That they should not say about me that I was not worthy to implore mercy for them.” This is mind-boggling! We are referring here to Moshe Rabbeinu, the “anav mikol adam,” the most humble of all men. He is prepared to have his name erased from the nitzchiyus, eternity, of Torah, simply because of what they may say, asserting that he was not capable/worthy of achieving clemency for Klal…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

Not because you were more in number than any other people did Hashem set his love upon you, nor choose you (but) because you were the fewest of all peoples. (7:7)

There is something special about being Jewish. There is a uniqueness about our People which Hashem sought and for which He selected us as His nation. It certainly was not because of our size. Chazal add something in their interpretation of the pasuk that sheds light on this uniqueness. In the Talmud Chullin 89a, they say, “You are the fewest; you are the smallest in numbers” – “You are the ones who hold yourselves small.” Avraham Avinu said, “I am but dust and ashes.” Moshe and Aharon asked, “What are we?” Our People have long realized that the material assets…

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Rabbi L. Scheinbaum In Re'eh, 5759

Therefore, I am commanding you, saying, open your hand to the needy and poor breathren in your land. (15:11)

Generally, the word “leimor,” saying, is used when the speaker wishes to have his words conveyed to others. This approach creates a problem in regard to this pasuk’s translation. It would seem that Hashem is saying, “I command you to say – you shall open your hand to the needy and poor.” This does not translate smoothly. Why would Hashem instruct us to say, “You should open your hand to the needy and poor”? To whom should we say this? The Vorker Rebbe, zl, explains that the mitzvah of tzedakah consists of two aspects. First and foremost is the actual…

Home -> Vayeilech -> 5759

Rabbi L. Scheinbaum In 5759, Vayeilech

Gather together the people – the men, the women, and the small children. (31:12)

Rashi explains that the men came to study; the women came to hear words of Torah; the children came to give reward to those who brought them. Nachlas Tzvi cites Horav Shraga Moshe Kalmenovitz, zl, who derives a significant lesson from the fact that the parents received reward for bringing their infants to the Hakhel gathering. After all, if the parents were obligated to come, who would be taking care of their children? If the Torah demands that the parents attend, it should take into consideration that there is a family at home. For this reason, the Torah provided a…

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Rabbi L. Scheinbaum In Nitzavim, 5759

And he will bless himself in his heart saying, “peace will be with me, though I walk as my heart sees fit.” (29:18)

One must be extremely sure of himself, ever smug, to feel that he has no cause to worry. Horav Tzvi Pesach Frank, zl, suggests that this pasuk refers to the individual who asserts that his heart will save him. He does not care about mitzvos. He rejects the Torah, but he has a “good heart,” he is a nice, kind human being. He gives of himself,.opening his heart to those in need. Hashem does not forgive such a person. The heart is but one organ of the body, albeit an important one, that keeps the entire body functioning. One who…

Home -> Devarim -> 5759

Rabbi L. Scheinbaum In 5759, Devarim

I said to you at the time… Let yourselves – wise, understanding men, known to your tribes, and I will place them at your head. And you answered me and said, “This thing which you have proposed to do is good.” (1:9,13,14)

Chazal view Moshe Rabbeinu’s words as a critique of Klal Yisrael. They should have answered, “Moshe, our teacher! From whom is it better to learn: From you or from your disciple? Surely from you, who exerted yourself so over the Torah.” Moshe understood what motivated their silence. They assumed that it would be easier to sway a judge who was one of them to their point of view. This type of attitude is not novel. Everybody wishes to face a judge whom they think will readily acquiesce to their point of view. One area of Moshe’s critique needs explaining. It…

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Rabbi L. Scheinbaum In 5759, Devarim

These are the words that Moshe spoke to all Yisrael… After he had smitten Sichon… On the other side of the Yarden in the land of Moav. (1:1,4,5)

Moshe Rabbeinu begins the fifth book of the Torah with an admonition to Klal Yisrael, reminding them of the myriad of sins which they had committed throughout the past forty years. Moshe spoke to all the people, not giving any individual the opportunity to say, “Had we been there, we would have refuted him.” We can learn from Moshe’s rebuke concerning the correct manner in which to reprove someone who has erred. Moshe waited until the last five weeks of his life to rebuke Klal Yisrael. He wanted to be sure that they would listen. The commentators offer a number…

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Rabbi L. Scheinbaum In Vayishlach, 5759

And Yaakov became very frightened, and it distressed him. (32:8)

Simply, Yaakov Avinu was concerned about the potential for Eisav to harm him and his family. Rashi explains that Yaakov was afraid that he would be killed. He was also distressed that he would be victorious in the ensuing battle and kill others in the process. The Ralbag comments that since distress is a stronger form of fear than fright, the prospect of killing another human being was more upsetting than the risk that he himself might be killed. This demonstrates the remarkable virtue of Yaakov Avinu. In the Talmud Berachos 4A, Chazal explain that Yaakov’s fear emanated from a…

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Rabbi L. Scheinbaum In Vayishlach, 5759

I have sojourned with Lavan. (32:5)

Yaakov Avinu implied his fortitude in maintaining his observance of the Taryag 613 Mitzvos, , by using the term “garti” – as the numerical value of the word “garti” is 613. Why did Yaakov emphasize the fact that he observed the 613 mitzvos? Why could he not simply have said, “I did not learn from Lavan’s actions; I have maintained my own spiritual level? Why did he stress his performance of the actual mitzvos? Horav Baruch Mordechai Ezrachi, Shlita, notes that the catalyst for spiritual concern is not always complacency, degeneracy or free-thinking. Some individuals take the original pristine Torah…

Home -> Vayigash -> 5759

Rabbi L. Scheinbaum In 5759, Vayigash

And now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d sent me ahead of you. (44:5)

In an attempt to assuage his brothers’ fears, Yosef told them that Hashem had designed his migration from Eretz Yisrael to Egypt so that Yosef could prepare for their eventual arrival. He emphasizes two points: “Do not be distressed,” and “Do not reproach yourselves.” What is the difference between these two references to accepting blame for what had occurred? Horav Eliyahu Schesinger, Shlita, explains that two factors contributed to their distress. First, they were bothered by the fact that they had wrongly suspected Yosef of attempting to harm them. They assumed that his dreams were nothing more than manifestations of…

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And now if You would but forgive their sin! But if not, erase me now from this book that You have written. (32:32)

Not because you were more in number than any other people did Hashem set his love upon you, nor choose you (but) because you were the fewest of all peoples. (7:7)

Therefore, I am commanding you, saying, open your hand to the needy and poor breathren in your land. (15:11)

Gather together the people – the men, the women, and the small children. (31:12)

And he will bless himself in his heart saying, “peace will be with me, though I walk as my heart sees fit.” (29:18)

I said to you at the time… Let yourselves – wise, understanding men, known to your tribes, and I will place them at your head. And you answered me and said, “This thing which you have proposed to do is good.” (1:9,13,14)

These are the words that Moshe spoke to all Yisrael… After he had smitten Sichon… On the other side of the Yarden in the land of Moav. (1:1,4,5)

And Yaakov became very frightened, and it distressed him. (32:8)

I have sojourned with Lavan. (32:5)

And now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d sent me ahead of you. (44:5)

YEARS

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