Attitude – Page 92 – Peninim on the Torah

“In that he avenged My revenge among them so that I did not consume the Bnei Yisroel in My jealousy.” (25:11)

Rashi explains, he displayed the anger which I should have displayed. The reason Pinchas desereved such a significant reward was that he performed an action which was considered reserved for Hashem. He could have easily chosen to excuse himself by stating that this was Hashem’s realm. This attitude of not looking for excuses should permeate our entire Torah observance. The Talmud states that the wicked Turnusrufus once asked Rabbi Akiva, why Hashem doesn’t support the poor. Rabbi Akiva responded that Hashem wants the merit of this mitzvah to benefit those who have taken the initiative to perform the mitzvah…

Home -> 5751 -> Balak

Rabbi L. Scheinbaum In Balak, 5751

“And Bilam lifted up his eyes.” (24:2)

Rashi explains that Bilam desired to bring upon the Bnei Yisroel an evil eye and here you have his three traits, an evil eye, and an arrogant spirit, and a greedy soul. Rashi refers here to the Mishna in Avos (5:19) which delineates between the disciples of Bilam and the disciples of Avrohom. The disciples of Avrohom possess the attributes of a “good eye”, a humble temperament, and a lowly spirit, while the disciples of Bilam possess an evil eye, a haughty temperament, and an insatiable spirit. Two prototypes are contrasted in the Mishnah – Avrohom and Bilam. Yet,…

Home -> 5751 -> Shelach

Rabbi L. Scheinbaum In Shelach, 5751

“Send for yourself men that they may spy out the land of Canaan.” (13:2)

Rashi explains that Hashem told Moshe “according to your understanding, I do not command you.” Since all the people came and requested to send out spies… Moshe took counsel with Hashem; He said, “I have told them it is good, therefore, as they live, I shall give them the opportunity to err through the words of the spies.” It is very difficult to understand why Hashem would allow the spies to go forth, knowing the impending disaster that awaited them upon their return. If their mission was doomed, why weren’t they restrained from going? There is a lesson for educators…

Home -> 5751 -> Naso

Rabbi L. Scheinbaum In Naso, 5751

“On the second day Nesanel Ben Tzuar, the prince of the tribe of Yisacher, did offer.” (7:18)

The Alter of Kelm Zt”l explains the Torah’s repeated recounting of the offerings of the Neseiim. Since the offerings were all the same, the Torah wishes to express the individuality of the donor, despite the fact that he was a member of a group. It is generally assumed that when a number of Jews performs a mitzvah the group is viewed as one individual, and in accordance with this, there is no discernment of the individual’s contribution to the success of this endeavor. This parsha teaches us that this is not true. Hashem does not view the group as…

Home -> Bamidbar -> 5751

Rabbi L. Scheinbaum In 5751, Bamidbar

“And Hashem spoke to Moshe in the wilderness of Sinai.” (1:1)

One of the words at the start of this parsha – “Bamidbar” (in the wilderness) – serves as the name of both the parsha and the fourth of the five Chumashim. Much of the Torah’s narrative takes place in the wilderness, and there Klal Yisroel received the Torah. Indeed, Chazal see an integral connection between the wilderness and the Torah. It is appropriate that this parsha is traditionally read on the Shabbos preceding the Yom Tov of Shavuos. We will therefore, state some of the approaches necessary for the proper and successful study of Torah. The Midrash states that the…

Home -> V'zos HaBrachah -> 5775

ולנפתלי אמר נפתלי שבע רצון ומלא ברכת ד'

Rabbi L. Scheinbaum In 5775, V'zos HaBrachah

Of Naftali he said, “Naftali, satiated with favor, and filled with Hashem’s blessing.” (33:23)

Interestingly, prior to emphasizing that Naftali is filled with Hashem’s blessing, the Torah notes that he is a seva ratzon, satiated with favor, or, as we would probably translate it in Yiddish, A tzufridener mench, a happy person. Why does svias ratzon precede blessing? One who is not a “favorable” person does not appreciate the blessing in his life. Conversely, one who is satiated with favor does not require an abundance of blessing. To him, everything is a blessing from Hashem. We say in benching and in Sefer Tehillim 145:16, Poseach es Yadecha, u’masbia l’chol chai ratzon, “You open Your…

Home -> Vayikra -> 5775

על כל קרבנך תקריב מלח

Rabbi L. Scheinbaum In 5775, Vayikra

On your every offering shall you offer salt. (2:13)

Salt is the only “food” which (since it is a condiment) does not have its own value. Its worthiness is noted only when it is mixed with other foods, thereby imparting its taste into that food. Horav Yisrael Chortkover, zl, comments that this is why the Torah demands salt to be placed on every korban, as a way of reminding and imbuing us with the notion that there is no value to the Jew who thinks and cares only about himself. A Jew’s true value is manifest when he devotes himself to others. Life is not about living alone, thinking…

Home -> Vayikra -> 5775

ויקרא אל משה וידבר ד' אליו מאהל מועד

Rabbi L. Scheinbaum In 5775, Vayikra

He called to Moshe, and Hashem spoke to him from the Ohel Moed. (1:1)

When Moshe Rabbeinu was summoned (Vayikra el Moshe – He called to Moshe), when Hashem wished to teach him a lesson or impart to him a new command, Moshe would reply, “Hineni – here I am, ready and willing to do whatever is asked of me.” Hashem would then inform Moshe of what it was that He wished. The pasuk implies that the call/summons was issued only to Moshe. This is not because Hashem’s voice is low and only Moshe could hear it. The Almighty’s voice can shatter trees; such is its awesome power. Hashem wanted that only Moshe would…

Home -> Vayigash -> 5775

ויפל על צוארי בנימין אחיו ויבך ובנימין בכה על צואריו

Rabbi L. Scheinbaum In 5775, Vayigash

Then he fell upon his brother Binyamin’s neck and wept; and Binyamin wept upon his neck. (45:14)

The casual reader of Biblical text, who refuses to look beyond the simple translation and delve into the profundities of the Torah’s interpretation, sees an emotional meeting between two brothers who had been separated for twenty-two years. This might be the case if this were a secular novel and the two heroes were simple people. When an encounter is recorded in the Torah for posterity and the players are Yosef and Binyamin, two members of Shivtei Kah, one must be obtuse to view this meeting superficially. Chazal illuminate the scenario when they tell us that this was no simple emotional…

Home -> 5775 -> Vayeitzei

ויקח מאבני המקום

Rabbi L. Scheinbaum In Vayeitzei, 5775

He took from the stones of the place. (28:11)

The Midrash disputes how many stones Yaakov Avinu took. Rabbi Yehudah posits that the Patriarch took twelve stones. Rabbi Nechemiah contends that he took three stones. The Rabbanan say that he took only two stones. Horav Yechezkel Abramsky, zl, offers a homiletic understanding of Rabbi Nechemiah’s position that there were three stones. He suggests that “stones” are a metaphor which alludes to the three Patriarchs, who are the foundation stones upon which the world is built. Each Patriarch represents his individual approach towards serving the Divine. Avraham Avinu represents the middah, attribute, of chesed, kindness. Yitzchak Avinu characterizes avodah, service…

You have Successfully Subscribed!

Back to Home -> Pinchas ->

“In that he avenged My revenge among them so that I did not consume the Bnei Yisroel in My jealousy.” (25:11)

“And Bilam lifted up his eyes.” (24:2)

“Send for yourself men that they may spy out the land of Canaan.” (13:2)

“On the second day Nesanel Ben Tzuar, the prince of the tribe of Yisacher, did offer.” (7:18)

“And Hashem spoke to Moshe in the wilderness of Sinai.” (1:1)

ולנפתלי אמר נפתלי שבע רצון ומלא ברכת ד'

Of Naftali he said, “Naftali, satiated with favor, and filled with Hashem’s blessing.” (33:23)

על כל קרבנך תקריב מלח

On your every offering shall you offer salt. (2:13)

ויקרא אל משה וידבר ד' אליו מאהל מועד

He called to Moshe, and Hashem spoke to him from the Ohel Moed. (1:1)

ויפל על צוארי בנימין אחיו ויבך ובנימין בכה על צואריו

Then he fell upon his brother Binyamin’s neck and wept; and Binyamin wept upon his neck. (45:14)

ויקח מאבני המקום

He took from the stones of the place. (28:11)

YEARS

Subscribe To Our Newsletter

You have Successfully Subscribed!