Attitude – Page 89 – Peninim on the Torah

“(Pinchas) has turned away My wrath from the Bnei Yisrael in that he was jealous for My sake among them (so) that I did not consume the Bnei Yisrael in My jealousy.” (25:11)

In its purest form, zealousness is contingent upon three criteria. The zealot must perform his act totally “le’shem shomayim,” for the sake of Heaven. There should be no personal prejudice or vested interest which “motivates” his urgent reaction. Second, it is imperative that the zealot not remove himself from the community. He must challenge any incursion from within. Running away and hurling stones at the sinners does not reflect true kana’us, zealousness. Horav Nissan Alpert, z.l., points out that a third contingency is regrettably often overlooked. Those individuals who exhibit unbounding devotion to Hashem’s ideals may react zealously and swiftly…

Home -> 5753 -> Balak

Rabbi L. Scheinbaum In Balak, 5753

“None has beheld iniquity in Yaakov, and neither has one seen perseverance in Yisrael.” (23:21)

Rashi explains that Hashem does not scrutinize the sins of Bnei Yisrael. He attempts to look away from their iniquities as much as possible. Horav D. Kronglas, z.l., questions Rashi’s statement based upon various instances in the Talmud in which it is clearly stated that Hashem does, in fact, scrutinize our sins. He cites specific cases in which it is clear that oversight is not one of Hashem’s attributes; on the contrary, He is very exacting in His judgement. Horav Kronglas explains this contradiction in the following manner. People tend to have two distinct standards for judgement: one for their…

Home -> 5753 -> Balak

Rabbi L. Scheinbaum In Balak, 5753

“I have set up the seven altars.” (23:4)

Bilaam emphasizes to Hashem that he had instructed Balak to erect seven altars. Rashi explains that Bilaam emphasized the number of altars for a specific reason. By virtue of erecting seven altars, Bilaam sought to negate the combined efforts of Avraham, Yitzchak and Yaakov, who had built seven altars through their combined efforts. Bilaam foolishly thought that he could equate his altars to the altars erected by the Avos, Patriarchs, by merely constructing the same number of alters. Horav D. Feinstein, Shlita, suggests that perhaps Bilaam attributed a special significance to the number seven. Since Bnei Yisrael had seven altars…

Home -> 5753 -> Korach

Rabbi L. Scheinbaum In Korach, 5753

“And Korach took . . . and Dasan and Aviram . . . the sons of Reuven.” (16:1)

Rashi notes that the Torah mentions Dasan and Aviram’s lineage. He explains that, since the tribe of Reuven encamped on the south in close proximity to Korach, they developed an association with Korach. This relationship enabled their involvement in Korach’s dispute. This seems puzzling. Throughout their sojourn in the wilderness, we find Dasan and Aviram described as Moshe’s archenemies who instigated every incursion. Their incessant bickering and complaining resulted in many tragic consequences. Horav Chaim Elazary, z.l., suggests the following difference between the insurgent attitude of Korach and Dasan and Aviram’s orientation. Even though Dasan and Aviram undoubtedly exhibited flagrant…

Home -> 5753 -> Korach

Rabbi L. Scheinbaum In Korach, 5753

“And Korach took.” (16:1)

Korach’s downfall at least partially originated in his own logistic approach to Torah law. His lack of respect for Moshe, which was a result of his overwhelming jealousy, caused him to judge right and wrong without consulting his teachers. This divergence from the halachic process contributed to Korach’s total rejection of the Torah way. Rashi cites an example of Korach’s distorted approach to Torah law. He clad his followers in garments made entirely of techeles, blue wool. They came before Moshe, questioning if a garment made entirely of blue wool requires tzitzis. Moshe undoubtedly responded that tzitzis is a requirement…

Home -> 5753 -> Shelach

Rabbi L. Scheinbaum In Shelach, 5753

“And Moshe called Hoshea Ben Nun, Yehoshua.” (13:16)

Rashi cites the Midrash which states that Moshe pronounced a prayer over Yehoshua, “May Hashem deliver you from the counsel of the spies.” Why did Moshe pray only for Yehoshua and omit his loyal companion Calev? Perhaps Yehoshua’s close relationship with Moshe singled him out, so that the spies suspected him of sympathizing with his rebbe, Moshe. Calev, on the other hand, was of the rank and file, whose true sympathies could be concealed until a propitious moment. Indeed, this afforded Calev the opportunity to boldly speak up against the multitude in support of Moshe. This later earned him the…

Home -> 5753 -> Beha'alosecha

Rabbi L. Scheinbaum In Beha'alosecha, 5753

“And the people were as murmurers in the ears of Hashem… and the fire of Hashem burned among them and consumed them at the edge of the camp.” (11:1) – “And the mixed multitude that was among them lusted and there wept again also the Bnei Yisrael.” (11:4)

The Torah attributes two sins to Bnei Yisrael. There is a definite relationship between the ohbbt,n act and the ensuing sin of the ;xpxt Indeed, Chazal interpret the pasuk “Bnei Yisrael began to weep again” to teach us that the participants in the “misonenim,” evil, were also Bnei Yisrael. Horav S. Breuer, z.l., examines these two sins and discuss their connection with one another. The one word, “k’misonenim,” “as murmurers,” seems to encapsulate the entire scope of their sin. Chazal offer two views of this travesty which seem to result from the concept of “k’misonenim.” Rashi explains that “misonenim” represents…

Home -> 5753 -> Beha'alosecha

Rabbi L. Scheinbaum In Beha'alosecha, 5753

“And they travelled from the mountain of Hashem.” (10:33)

In Shabbos (116a) the Talmud interprets this pasuk to mean, “They ceased to follow after Hashem and veered away.” Tosfos explains that they left Har Sinai “like a child who races from the classroom at the end of the day.” This seems enigmatic! Were they not to follow the Aron Ha’Kodesh when it travelled? What was their sin? Indeed, the Ramban states that had this not happened, they would have merited immediate entrance into Eretz Yisrael. Certainly, the mere fact of departing from Har Sinai was not considered inappropriate. On the contrary, they were travelling towards their goal, entrance into…

Home -> 5753 -> Kedoshim

Rabbi L. Scheinbaum In Kedoshim, 5753

“Speak to the entire assembly of Bnei Yisrael and say to them be holy.” (19:2)

Rashi explains that this parsha was proclaimed “b’hakhel” because the majority of the fundamental laws of the Torah are dependent upon it. All of Klal Yisrael assembled to read this parsha, while many other mitzvos focus on specific groups, such as Kohanim, Leviim, firstborns, or males, the principle of kedushah, holiness, pertains to all members of the Jewish community. Each member of Bnei Yisrael is enjoined to work towards this goal to the best of his capabilities. Horav E. Munk, z.l., advances this idea. The presence of the entire community signifies that the ideal goal of holiness can be achieved…

Home -> 5753 -> Shemini

Rabbi L. Scheinbaum In Shemini, 5753

“And there came forth a fire from before Hashem and devoured them (Nadav and Avihu).” (10:2)

The Midrash explains that the death penalty had previously been decreed against Nadav and Avihu at the time of Matan Torah. At that time, Nadav and Avihu, together with the elders, ascended Har Sinai to receive the revelation of the Shechinah. Upon experiencing this unique revelation, however, they derived personal pleasure from it and did not respond with proper reverence. They were all judged to be guilty by Hashem. Hashem refrained from meting out their punishment immediately. One reason suggested is that Hashem bestows prophecy only on one who is happy and at peace. Had a national tragedy such as…

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“(Pinchas) has turned away My wrath from the Bnei Yisrael in that he was jealous for My sake among them (so) that I did not consume the Bnei Yisrael in My jealousy.” (25:11)

“None has beheld iniquity in Yaakov, and neither has one seen perseverance in Yisrael.” (23:21)

“I have set up the seven altars.” (23:4)

“And Korach took . . . and Dasan and Aviram . . . the sons of Reuven.” (16:1)

“And Korach took.” (16:1)

“And Moshe called Hoshea Ben Nun, Yehoshua.” (13:16)

“And the people were as murmurers in the ears of Hashem… and the fire of Hashem burned among them and consumed them at the edge of the camp.” (11:1) – “And the mixed multitude that was among them lusted and there wept again also the Bnei Yisrael.” (11:4)

“And they travelled from the mountain of Hashem.” (10:33)

“Speak to the entire assembly of Bnei Yisrael and say to them be holy.” (19:2)

“And there came forth a fire from before Hashem and devoured them (Nadav and Avihu).” (10:2)

YEARS

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