Bracha – Page 54 – Peninim on the Torah

וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא

Any open vessel that has no cover fastened to it is contaminated. (19:15)

It is sad, but true: A person is most often judged by his external appearance. His manner of dress, be it conventional or “different,” determines our first opinion of him. We become caught up in the chitzonius, externals, and ignore the “real” Jew, the pnimius, internal essence of the person who stands before us. I have found this to be a reality, especially in dealing with individuals of both genders who are incarcerated for various felonies – some light, others serious, but felonies no less. At first glance, they might present themselves in an unsavory light, but, upon getting to…

Home -> 5773 -> Chayei Sarah

ואברהם זקן בא בימים וה' ברך את אברהם בכל

Rabbi L. Scheinbaum In Chayei Sarah, 5773

Now Avraham was old, well on in his years, and Hashem had blessed him with everything. (24:1)

Avraham Avinu was the mechanech, educator, par-excellence. He taught a pagan world the truth of monotheism. He inspired as he taught, thus serving as the vehicle for promulgating belief in the Creator. As the first educator, he set the standard for excellence in education. His goal was not simply to teach his generation, but to set the parameters and lay down the rules for the most appropriate manner in which to inculcate one’s beliefs in his students. When we study the educational approach of the first Patriarch, we are confronted with two questions which are pointed out by Horav Arye…

Home -> 5773 -> Chayei Sarah

ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים

Rabbi L. Scheinbaum In Chayei Sarah, 5773

Sarah’s life was one hundred years, twenty years, and seven years. (23:1)

The Torah informs us that Sarah Imeinu lived to be one hundred twenty seven years old. We are now aware of the Matriarch’s longevity, but what about her life? Very little is recorded concerning her actual life, what happened, what she did, what type of person she was: simple questions whose answers would characterize the first Matriarch. We have some idea concerning her outreach activities. Chazal teach that Sarah converted the women, while Avraham Avinu converted the men. They derive this from the pasuk, V’es ha’nefesh asher asu b’Charan, “And the souls which they made in Charan” (Bereishis 12:5). Sarah…

Home -> 5773 -> Bo

וישאלו איש מאת רעהו ואשה מאת רעותה כלי כסף וכלי זהב

Rabbi L. Scheinbaum In Bo, 5773

Let each man request of his fellow and each woman from her fellow silver vessels and gold vessels. (11:2)

Klal Yisrael left Egypt with enormous material wealth. Hashem promised Avraham Avinu that his descendants would be subjugated to difficult toil and slavery. When they would be finally liberated, however, they would leave as kings, triumphant in their victory over tyranny and laden with material bounty. On Pesach night, we celebrate the Egyptian exodus by remembering that night of triumph. During the Seder, we recall the slavery, celebrate the liberation and praise the Almighty, Who orchestrated the entire experience. The Korban Pesach, Pascal-offering, was offered together with the Korban Chagigah, Festival-offering. We no longer have the Bais Hamikdash as a…

Home -> Behar -> 5773

וכי ימוך אחיך ומטה ידו עמך והחזקת בו

Rabbi L. Scheinbaum In 5773, Behar

If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him. (25:35)

Tzedakah, which is generally translated as charity, means much more than exhibiting one’s generosity towards his fellowman. It is not simply the means for imparting a favor; it is justice, derived from the word tzedek. In other words, “I” have, so, therefore, “you” must also have. The world was created with tzedek, justice, so that all are equal. The fact that some have more than others behooves them to share with others. After all, it is only right. The value which the benefactor accrues far exceeds his contribution, so great is the reward for giving the tzedakah. Tzedakah does not…

Home -> 5773 -> Beha'alosecha

ועתה נפשנו יבשה אין כל בלתי אל המן עינינו והמן כזרע גד הוא ועינו כעין הבדלח

Rabbi L. Scheinbaum In Beha'alosecha, 5773

But now, our life is parched, there is nothing; we have nothing to anticipate but the Manna. Now the Manna was like a coriander seed and its color was like the color of b’dolach. (11:6,7)

Rashi explains that the individuals who complained, “We have nothing to anticipate but the Manna,” were countered by Hashem, Who said, “The Manna was like a coriander seed with a color similar to crystal.” As the commentators explain, it had the taste of dough saturated with oil. Rashi understands that Hashem was alluding to the world, “Look at about what My children are complaining! They say the Manna is nothing worth waiting for, and I show you that it is indeed quite special.” This does not mean that the Jewish People were full of complaints. It is possible that they…

Home -> 5773 -> Beha'alosecha

בהעלותך את הנרות אל מול פני המנורה יאירו שבעת הנרות

Rabbi L. Scheinbaum In Beha'alosecha, 5773

When you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light. (8:2)

Rashi explains that the three wicks on the right and the three wicks on the left were all directed towards the Menorah’s central stem, thereby concentrating the light toward the center. Since its light was focused, rather than spread out, the Menorah symbolized the notion that Hashem does not need its light. As the Source of all light, Hashem does not need the Menorah to illuminate the Sanctuary. The Shem MiShmuel quotes his father, the Avnei Nezer, in explaining the need for seven lights, all focused on the center. The Yalkut Shimoni makes a fascinating statement concerning the Menorah. “Why…

Home -> V'zos HaBrachah -> 5753

Rabbi L. Scheinbaum In 5753, V'zos HaBrachah

“And to Zevulun he said: Rejoice Zevulun in your going out, and, Yissachar, rejoice in your tents.” (33:18)

The Yissachar-Zevulun relationship was truly unique. Indeed, Moshe blessed these two brothers concurrently, since Zevulun, who engaged in commerce, split his earnings with Yissachar, who devoted his time to Torah study. The Zohar Ha’kadosh explains that Yissachar and Zevulun shared equally. Zevulun shared his material abundance with Yissachar, while Yissachar enabled Zevulun to receive a portion in the World to Come. This “equality,” however, seems puzzling. Is there any way to compare the eternal bliss of Olam Ha’bah to the limited material benefits of Olam Ha’zeh? Why, then, is this viewed as a parallel partnership? Horav Ch. Elazary, z.l., explains…

Home -> 5753 -> Ki Savo

Rabbi L. Scheinbaum In Ki Savo, 5753

“These shall stand to bless the people . . . and these shall stand for the curse . . . and the Leviim shall speak and say . . . ” (27:12,13,14)

Rashi cites the Talmud in Sotah 32a that describes the procedure for giving the blessings and curses. Six tribes ascended to the summit of Har Gerizim, and six tribes ascended to the summit of Har Eival. The Kohanim and Leviim stood below in the middle. The Leviim turned toward Har Gerizim and recited the blessing, while both groups responded with Amen. Afterwards, this same procedure was followed reciting the curses, but this time they faced Har Eival. Horav M. Shternbuch, Shlita, suggests a profound lesson to be derived from this pasuk. The tribe of Levi received no portion in Eretz…

Home -> 5753 -> Re'eh

Rabbi L. Scheinbaum In Re'eh, 5753

“And you shall set the blessing upon Mount Gerizim and the curse upon Mount Eival.” (11:29)

Why did Hashem designate two distinct mountains for curse and blessing? Would it not have been equally effective to have both blessing and curse upon the same mountain? Indeed, were not the Leviim the ones who stood between both mountains and recited both blessings and curses? The Kehilas Yitzchak explains that Hashem could have understandably issued blessing and curse from the same mountain. He wanted, however, to teach us a valuable lesson. The place from which goodness and blessing emanates must be separate from the place which breeds evil and curse. A Jew should seek to go to such a…

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וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא

Any open vessel that has no cover fastened to it is contaminated. (19:15)

ואברהם זקן בא בימים וה' ברך את אברהם בכל

Now Avraham was old, well on in his years, and Hashem had blessed him with everything. (24:1)

ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים

Sarah’s life was one hundred years, twenty years, and seven years. (23:1)

וישאלו איש מאת רעהו ואשה מאת רעותה כלי כסף וכלי זהב

Let each man request of his fellow and each woman from her fellow silver vessels and gold vessels. (11:2)

וכי ימוך אחיך ומטה ידו עמך והחזקת בו

If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him. (25:35)

ועתה נפשנו יבשה אין כל בלתי אל המן עינינו והמן כזרע גד הוא ועינו כעין הבדלח

But now, our life is parched, there is nothing; we have nothing to anticipate but the Manna. Now the Manna was like a coriander seed and its color was like the color of b’dolach. (11:6,7)

בהעלותך את הנרות אל מול פני המנורה יאירו שבעת הנרות

When you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light. (8:2)

“And to Zevulun he said: Rejoice Zevulun in your going out, and, Yissachar, rejoice in your tents.” (33:18)

“These shall stand to bless the people . . . and these shall stand for the curse . . . and the Leviim shall speak and say . . . ” (27:12,13,14)

“And you shall set the blessing upon Mount Gerizim and the curse upon Mount Eival.” (11:29)

YEARS

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