Attitude – Page 90 – Peninim on the Torah

“And the stuff they had was “sufficient” for all the work to make it with some “left over.” (36:7)

The text of this pasuk seems enigmatic. The word “sufficient” implies an accounting of materials for a precise purpose, for which an accurate amount is necessary. “Left over,” on the other hand, denotes a surplus of these materials. Horav M. Shapiro, z.l., offers a novel approach to resolving this apparent “contradiction.” Every Jew contributed towards the Mishkan, each according to his own means. Some individuals wanted to donate more than their resources permitted, but were not allowed to do so. There were also probably individuals who had procrastinated, intending to give more before the call came to cease the…

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Rabbi L. Scheinbaum In 5753, Ki Sisa

“And they arose early on the morrow, and they offered burnt offerings, and they brought peace offerings, and the people sat down to eat and to drink, and they rose up to (play) make merry.” (32:6)

The Golden Calf incident was Am Yisrael‘s first deviation from the Torah path. This was the first time that Bnei Yisrael supported ideals antithetical to Torah values. The relationship between the ideology of these historical sinners and their actions is typical of those who have espoused distorted thinking throughout the generations. The visions and their behavioral consquences are the same today. It is only the names and places which have changed. Horav Y. Galinsky, Shlita, notes the progressive deterioration of Bnei Yisrael’s values from the sequence of events portrayed by the pasuk. First it states, “They offered burnt offerings.”…

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Rabbi L. Scheinbaum In 5753, Shemos

“And Hashem said I have surely seen the affliction of My people who are in Egypt and their cry I have heard … because I know of their pain.” (3:7)

Hashem appeared to Moshe for the very first time in a burning thorn bush. Rashi explains the symbolism of the bush as representing Hashem’s “personal” sensitivity to Klal Yisrael’s pain and anguish – vrmc hfbt ung. Indeed, as Rashi states later in Parashas Mishpatim (24:10), even after the redemption Hashem kept brickwork from the time of the Egyptian bondage under His Heavenly throne. This attribute of caring for others and sharing their affliction is an essential attribute of a Torah leader. Upon seeing the burning bush, Moshe pondered why it was not being consumed. As he neared the bush, he…

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Rabbi L. Scheinbaum In 5753, Shemos

“Take off your shoes from your feet, for the place wherein you stand is holy ground.” (3:5)

This is the first reference in the Torah to the consecration of sacred ground. Hashem instructed Moshe to remove his shoes when treading upon this sacred soil. The custom to walk barefoot in the Bais Hamikdash originated from this pasuk. Indeed, even today the Kohanim remove their shoes when they approach the Duchan to bless the people. Although shoes have become an accepted convention to cover a part of the body, they were essentially designed for protection. Horav Moshe Swift, z.l., suggests that Hashem’s imperative to Moshe has a profound meaning for us. One whose feet are protected can walk…

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Rabbi L. Scheinbaum In Vayeira, 5751

“Who am I, but dust and ashes.” (18:27)

Rashi comments: “I was already fit to be dust at the hands of the kings and ashes at the hands of Nimrod, were it not for Your mercy which stood by me.” There is an obvious perplexity in Rashi‘s commentary. The posuk implies that Avrohom is speaking in the present tense – “and I am“, however, according to Rashi, Avrohom seems to be referring to what might have been had he not been spared by Hashem. Rashi, is teaching us a great lesson regarding the character trait of hakoras hatov, gratitude. When one is spared from certain death…

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Rabbi L. Scheinbaum In Noach, 5751

And they said, come let us build a city for ourselves and a tower whose top will be in the heavens, and we will make a name for ourselves. (11:4)

is revealed the true essence and attitude of the tower builders. When one becomes aware of one’s ego can it lead to two contrasting reactions: humility or pride. When one becomes obsessed with his paltriness, he may be stimulated to turn his efforts towards serving humanity, or he can rebel against an inexorable destiny, to break out of his physical limitations by revolting against Hashem. The people of Bavel chose pride. They were overwhelmed with an obsessive ego, therefore they refused to admit that an individual’s worth is measured solely by his contribution to society. Their tower, which was useless,…

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Rabbi L. Scheinbaum In Noach, 5751

A light \ window you shall make for the ark (6:16)

There are two definitions stated by the Torah‘s commentators of the meaning of tzohar. One explanation is that it was a brilliant jewel which lit the ark. The traditional approach however, is that the tzohar was simply a window. The purpose of this window is difficult to understand. What great sights would they behold that would necessitate incorporating this window into the ark’s structure? The Ateres Mordechai poignantly explains the purpose of this window. Hashem hereby enjoins Noach to bear in mind his responsibility to mankind. While he sits in the ark calm and tranquil, secure in his being spared…

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Rabbi L. Scheinbaum In 5751, Vayeishev

“And he went into the house to do his work.” (39:11)

Potiphar’s wife made every attempt to entice Yosef to sin. Chazal comment that it was the appearance of his father’s image which ultimately saved him from falling prey to her enticements. We may suggest a novel approach to the narrative of Yosef and Potiphar’s wife, which has its roots in Yosef’s whole approach to service of Hashem. Yaakov taught his children that one should be “a simple scholarly man dwelling in tents” and to simply maintain a low profile when associating with the rest of the world. This outlook mandates one to refrain from any form of assimilation, such as …

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Rabbi L. Scheinbaum In Vayeitzei, 5751

“Are we not considered by him as strangers for he has sold us, and he has been using up the money given for us.” (31:15)

This conversation between Yaakov, Rachel and Leah seems rather strange and requires close study. When Yaakov informs his wives of Hashem’s command to leave Lavan’s home, he begins with a long explanation that Lavan no longer favored him and has cheated him many times. Only afterwards, does he tell them that it is Hashem’s command that they leave. Equally perplexing is Rochel and Leah’s response. Although they agreed with Yaakov they base their reasoning on the fact that Lavan is wicked and they will not inherit anything from him anyway. Is this the way to respond to Hashem’s command? They…

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Rabbi L. Scheinbaum In Vayeitzei, 5751

“And Yaakov kissed Rachel, and he raised his voice and wept.” (29:11)

Rashi explains the reason Yaakov cried was because he had not brought any gifts for Rachel, since Elifaz, Eisav’s son, had waylaid him along the way and had taken all his possessions. Eisav had instructed Elifaz to kill Yaakov. But having grown up under Yitzchok’s guidance, Elifaz was in a dilemma. Should he follow his father’s orders or go against everything he had been taught by Yitzchok? It was Yaakov who helped him solve this problem by advising him to rob him of his possessions thereby impoverishing him. This would be considered as carrying out his father’s command since…

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“And the stuff they had was “sufficient” for all the work to make it with some “left over.” (36:7)

“And they arose early on the morrow, and they offered burnt offerings, and they brought peace offerings, and the people sat down to eat and to drink, and they rose up to (play) make merry.” (32:6)

“And Hashem said I have surely seen the affliction of My people who are in Egypt and their cry I have heard … because I know of their pain.” (3:7)

“Take off your shoes from your feet, for the place wherein you stand is holy ground.” (3:5)

“Who am I, but dust and ashes.” (18:27)

And they said, come let us build a city for ourselves and a tower whose top will be in the heavens, and we will make a name for ourselves. (11:4)

A light \ window you shall make for the ark (6:16)

“And he went into the house to do his work.” (39:11)

“Are we not considered by him as strangers for he has sold us, and he has been using up the money given for us.” (31:15)

“And Yaakov kissed Rachel, and he raised his voice and wept.” (29:11)

YEARS

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