Attitude – Page 98 – Peninim on the Torah

ויעתר יצחק לד' לנכח אשתו כי עקרה היא ויעתר לו ד'

Yitzchak entreated Hashem opposite his wife, because she was barren. Hashem allowed Himself to be entreated by him. (25:21)

Rashi explains that Hashem listened to Yitzchak’s plea over that of Rivkah, because there is no comparison between the effect of the prayer offered by a tzaddik ben tzaddik, righteous person who is the son of a righteous person, to that of a tzaddik ben rasha, righteous person whose father was evil. Rashi’s explanation is well-known, and it sets the standard for tefillah: A person’s righteous lineage makes a difference. This obviously presents a question to the rational mind: Is the efficacy of the prayers of someone whose roots are murky intrinsically limited? One would assume that the tefillos of…

Home -> 5776 -> Terumah

ועשו ארון עצי שטים אמתים וחצי ארכו ואמה וחצי רחבו ואמה וחצי קמתו וצפית אתו זהב טהור מבית ומחוץ תצפנו

Rabbi L. Scheinbaum In Terumah, 5776

They shall make an Ark of shittim wood, two and a half cubits its length; a cubit and a half its width; and a cubit and a half its height. You shall cover it with pure gold, from within and from without shall you cover it. (25:10, 11)

The construction of the Mishkan — its various components and accompanying vessels — is replete with symbolism. The materials used for the Mishkan, its very measurements, and the manner of constructing its components are a source for much exposition by the various commentators. While we are not on the level of comprehending the mystical aspects and secrets involved in this holy edifice, there is great practical application to be derived from what we are able to understand. The Chafetz Chaim explains the half-measurements of the Aron as alluding to the reality that no human being can claim to have achieved…

Home -> 5776 -> Tetzaveh

ונתת אל חשן המשפט את האורים ואת התמים והיו על לב אהרן בבאו לפני ה'

Rabbi L. Scheinbaum In Tetzaveh, 5776

Into the Choshen HaMishpat shall you place the Urim v’Tumim and they shall be on Aharon’s heart when he comes before Hashem. (28:30)

In his commentary to the beginning of Sefer Shemos (4:14), Rashi comments concerning Aharon HaKohen’s attitude vis-à-vis Moshe Rabbeinu becoming Klal Yisrael’s leader, V’raacha v’somach b’libo, “And he will see you and be gladdened in his heart” (Hashem said to Moshe). “Unlike what you think, that Aharon is envious of your appointment (achieving a position higher than he did, despite Aharon being the older brother), he will see you and be gladdened in his heart”. Aharon HaKohen’s brotherly love for his younger brother was stronger than any feeling of envy which might otherwise have festered within him. As a result…

Home -> 5776 -> Tazria

נגע צרעת כי תהיה באדם והובא אל הכהן

Rabbi L. Scheinbaum In Tazria, 5776

If a tzaraas affliction will be in a person, he shall be brought to the Kohen. (13:9)

Someone who lives in the dirt, whose garments are perpetually soiled, does not comprehend the ruckus made over a stain on one’s shirt. Likewise, as Ramban explains, the parsha of negaim, plagues, applies only when Klal Yisrael is shleimim b’Hashem, whole, perfect with the Almighty, when the Ruach Elokim, Spirit of G-d, is always over them. It is then that they must maintain a pristine attitude and appearance in the external semblance of body, apparel and abode. Sforno writes that it is the Kohen, the spiritual mentor and exemplar of the Jewish People, who determines the viability of the plague…

Home -> Shemos -> 5776

וילך ויפגשהו בהר האלקים וישק לו

Rabbi L. Scheinbaum In 5776, Shemos

And he (Aharon) went and encountered him (Moshe) at the mountain of G-d, and he kissed him. (4:27)

According to Rambam, Moshe Rabbeinu and Aharon HaKohen met at Har Sinai. What seems to be a simple meeting of two brothers is described by Chazal as an encounter of two individuals with complementary character traits. “This is what is written, Chesed v’emes nifgashu, tzedek v’shalom nashaku, ‘Kindness and truth met, righteous and peace kissed’” (Tehillim 85:11). Kindness” refers to Aharon, and “truth” refers to Moshe. This is what is meant by “kindness” and “truth” met – “And he (Aharon) met him (Moshe) at the mountain of G-d.” “Righteous” refers to Moshe and “peace” refers to Aharon. Thus, “kiss” corresponds…

Home -> 5776 -> Shemini

ויאמר משה אל אהרן קרב אל המזבח

Rabbi L. Scheinbaum In Shemini, 5776

Moshe said to Aharon: Come near to the Altar. (9:7)

Rashi teaches that, at first, Aharon HaKohen demurred from offering the sacrifice. He was ashamed to approach the Mizbayach, Altar, due to his involvement in the building of the Golden Calf. Moshe Rabbeinu said to him, “Why are you ashamed? This is why you have been chosen for the position of leadership in the area of the Priestly service.” The Arizal comments that Moshe was intimating to Aharon that his embarrassment and humility were precisely the reasons for Hashem’s choice that Aharon became the Kohen Gadol, High Priest. A leader must maintain a strong sense of humility, or he will…

Home -> -> V'zos HaBrachah

וימת שם משה עבד ד...' על פי ד'

Rabbi L. Scheinbaum In V'zos HaBrachah

“So Moshe, servant of Hashem, died there…by the mouth of Hashem.” (34:5)

The Torah ends with Moshe Rabbeinu’s passing from his earthly abode. Others died, but none with such ceremony, with Hashem Yisborach serving as the Chevra Kadisha, Jewish Sacred Burial Society. There are some things in life that are inevitable. Everyone must take leave of this world. When this occurs is up to Hashem. How it occurs is more or less up to us, as we decide the amount of preparation we are willing to do. We are instructed to “repent one day before you die.” Since no one knows his end of time, he should prepare his entire life with teshuvah,…

Home -> Vayeilech -> 5762

Rabbi L. Scheinbaum In 5762, Vayeilech

“And I will conceal My face from them…it will say on that day, ‘Is it not because my G-d is not in my midst that these evils have come upon me?’” (31:17)

The Aseres Yemei Teshuvah, Ten Days of Repentance, the first ten days of the New Year, are meant to be the foundation-stone for the coming year. It is the standard upon which our behavior during the year should be based. Hashem is karov, close, to us during this time. Thus, this period should imbue us to develop a personal relationship with the Almighty – throughout the year. There is no room in Yiddishkeit for intermediaries. One should feel a sense of nearness with Hashem. Consequently, no Jew should ever feel alone. This idea is alluded to in the Divine warning conveyed…

Home -> 5776 -> Pinchas

פנחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל בקנאו את קנאתי בתוכם

Rabbi L. Scheinbaum In Pinchas, 5776

Pinchas ben Elazar ben Aharon HaKohen turned back My wrath from upon Bnei Yisrael, when he zealously avenged My vengeance among them. (25:11)

Kinaah and kanaus, jealousy and zealousness, are two terms which share the same root word. Indeed, Rashi interprets kanaus, zealousness, as a jealous reaction, which results in vengeance. One becomes outraged when something which he feels is rightfully his has been taken from him. A jealous person feels slighted by someone who has that which he feels is rightfully his. A true zealot feels that when someone impugns Hashem, His Torah and mitzvos, he is infringing upon his religion. Such a person has a sense of kinship with Hashem and is grievously hurt by an action which undermines Hashem. The…

Home -> 5776 -> Noach

ויהי כל הארץ שפה אחת ודברים אחדים

Rabbi L. Scheinbaum In Noach, 5776

The whole Earth was of one language and of common purpose. (11:1)

In his well-known commentary to the pasuk, Rashi gives us a perspective on the sin of the Dor HaFlagah, generation of the Dispersion. He asks whose sin was greater: that of the generation of the Flood, who did not plan a mass rebellion against Hashem; or the generation of the Dispersion, who did? He explains that the former, who were robbers that contended with one another, were totally destroyed by the Flood. The latter, however, who worked with one another, getting along amicably for the purpose of executing one goal, were simply dispersed. Apparently, the strife and contention that prevailed…

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ויעתר יצחק לד' לנכח אשתו כי עקרה היא ויעתר לו ד'

Yitzchak entreated Hashem opposite his wife, because she was barren. Hashem allowed Himself to be entreated by him. (25:21)

ועשו ארון עצי שטים אמתים וחצי ארכו ואמה וחצי רחבו ואמה וחצי קמתו וצפית אתו זהב טהור מבית ומחוץ תצפנו

They shall make an Ark of shittim wood, two and a half cubits its length; a cubit and a half its width; and a cubit and a half its height. You shall cover it with pure gold, from within and from without shall you cover it. (25:10, 11)

ונתת אל חשן המשפט את האורים ואת התמים והיו על לב אהרן בבאו לפני ה'

Into the Choshen HaMishpat shall you place the Urim v’Tumim and they shall be on Aharon’s heart when he comes before Hashem. (28:30)

נגע צרעת כי תהיה באדם והובא אל הכהן

If a tzaraas affliction will be in a person, he shall be brought to the Kohen. (13:9)

וילך ויפגשהו בהר האלקים וישק לו

And he (Aharon) went and encountered him (Moshe) at the mountain of G-d, and he kissed him. (4:27)

ויאמר משה אל אהרן קרב אל המזבח

Moshe said to Aharon: Come near to the Altar. (9:7)

וימת שם משה עבד ד...' על פי ד'

“So Moshe, servant of Hashem, died there…by the mouth of Hashem.” (34:5)

“And I will conceal My face from them…it will say on that day, ‘Is it not because my G-d is not in my midst that these evils have come upon me?’” (31:17)

פנחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל בקנאו את קנאתי בתוכם

Pinchas ben Elazar ben Aharon HaKohen turned back My wrath from upon Bnei Yisrael, when he zealously avenged My vengeance among them. (25:11)

ויהי כל הארץ שפה אחת ודברים אחדים

The whole Earth was of one language and of common purpose. (11:1)

YEARS

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