Challenge – Page 27 – Peninim on the Torah

“How can I alone carry your trouble and your burden and your quarrels?” (1:12)

Rashi translates torchachem, as “your troubles”: Melamed she’hayu Yisrael tarchanim, “this teaches us that the Jewish People were troublesome.” Masaachem, which literally means, “your burdens,” is employed by Rashi to infer that they were apikorsim, heretics. It is understandable for the word torchanim to imply the troublesome nature of the Jews. Both words are derived from the same root word. How is masa, burden, related to heresy? There seems to be no connection between the two words. Horav Nachman Breslover, zl, explains that, indeed, from a practical perspective, a deep connection exists between the two terms. Apikorsus, heresy, is a…

Home -> 5771 -> Shelach

Rabbi L. Scheinbaum In Shelach, 5771

In this wilderness shall your carcasses drop. (14:29)

During their forty-year trek through the Wilderness, Klal Yisrael breached their relationship with Hashem, as they committed a number of transgressions. Yet, the Almighty punished the actual perpetrator(s) and forgave the rest of the populace. These were not simple sins. The chet ha’eigel, sin of the Golden Calf, was no simple transgression. Shortly after they left Egypt, Klal Yisrael committed a sin of grave proportions, as they turned their backs on Hashem, Who had done so much for them. They were scared; their leader, Moshe Rabbeinu, was late in descending the mountain, so they sinned. This was no excuse. Yet,…

Home -> Bamidbar -> 5771

Rabbi L. Scheinbaum In 5771, Bamidbar

And you shall appoint the Leviim over the Mishkan of the Testimony. (1:50)

The Baal HaTurim notes an intriguing Mesorah concerning the word hafkeid, appoint. There is one other hafkeid in Tanach: Hafkeid alav rasha, “Appoint a wicked man over him” (Tehillim 109:6). What relationship is there between the two hafkeids? Appointing the Leviim to a position of distinction, and signifying one as wicked, are hardly parallel. The explanation of the Baal HaTurim seems to intensify the ambiguity concerning the correlation of the two pesukim. He says that this supports a statement made by Chazal, “One does not become a pakid (hafkeid), overseer – rise to a position of importance and responsibility below…

Home -> 5771 -> Acharei Mos

Rabbi L. Scheinbaum In Acharei Mos, 5771

After the death of Aharon’s two sons, when they approached before Hashem, and they died. (16:1)

The Midrash says that when Iyov heard about the tragic deaths of Aharon HaKohen’s two sons, he said, Af l’zos yecherad libi v’yitar mimkomo, “Even for this, my heart trembles and it leaps from its place” (Iyov 37:1). Iyov had suffered as no other man. He believed that he did not deserve to suffer such extreme pain and misery. He felt that had led a virtuous and pious life, and had not done anything wrong – certainly nothing of the caliber to warrant such serious punishment. Iyov claimed that the physical/emotional pain of losing his children and his possessions paled in…

Home -> 5771 -> Tzav

Rabbi L. Scheinbaum In Tzav, 5771

Command Aharon and his sons, saying: This is the law of the Olah/Elevation-offering. (6:2)

In previous exhortations concerning the korbanos, offerings, the mitzvah was introduced either with the word daber, speak, or amarta, say. Why does the Torah use the more emphatic term, tzav, command, regarding the Korban Olah, Elevation/Burnt offering? Chazal explain that the more emphatic term is used here to urge the Kohanim to be especially zealous in performing this service; and to ensure that this enjoinment be repeated and emphasized constantly throughout future generations. Rabbi Shimon adds that this exhortation is especially relevant to those commandments that involve a monetary loss, such as the Korban Olah from which the Kohanim received…

Home -> 5771 -> Yisro

Rabbi L. Scheinbaum In Yisro, 5771

Hashem descended upon Har Sinai…; Hashem summoned Moshe to the top of the mountain, and Moshe ascended. (19:20)

Elevating Klal Yisrael to the level of Kabbolas HaTorah, receiving the Torah, was not an overnight task. The Jewish People had been enslaved in Egypt for two-hundred and ten years, suffering persecution and degradation, misery and emotional pain, until they cried out to Hashem. This catalyzed their return to Him, effecting their spiritual development, and preparing them for the seminal movement in Jewish history: the Giving of the Torah. Egypt was the crucible that tempered their spirit. The era of Egyptian bondage served as their incubation period, during which they evolved from the Hebrew people to Bnei Yisrael, endowed with the…

Home -> Shemos -> 5771

Rabbi L. Scheinbaum In 5771, Shemos

“For the place upon which you stand is holy ground.” (3:5)

Moshe Rabbeinu’s curiosity was piqued when he beheld a thornbush on fire, which continued to burn without being consumed. Upon closer inspection, the phenomenon before his eyes became even stranger. Hashem spoke to Moshe, instructing him to remove his shoes, because he was standing on holy ground. Such was the custom in the Bais HaMikdash, in which even the Kohanim were not permitted to wear shoes. The relationship between man and the Exalted must be unimpeded. One’s feet must be planted firmly on the ground. Horav S.R. Hirsch, zl, explains Hashem’s statement to Moshe concerning the exalted sanctity of the ground,…

Home -> Shemos -> 5771

Rabbi L. Scheinbaum In 5771, Shemos

The king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah. (1:15)

Jewish enslavement did not occur overnight. The Egyptians could not have controlled the Jews had the Jews not willingly given up their sense of dignity and their sense of pride, essentially becoming “honorary Egyptians.” Horav Tzvi Elimelech, zl, m’Dinov, explains that Pharaoh knew that the Egyptian midwives were not going to listen to his order to kill the Jewish male babies. Their high moral values would not have permitted them to commit such a heinous act. In that case, why did he bother? The Torah tells us that the names of these women were Shifrah and Puah. Rashi teaches that they…

Home -> 5771 -> Toldos

Rabbi L. Scheinbaum In Toldos, 5771

Yaakov was a wholesome man, abiding in tents. (25:27)

Yaakov Avinu was morally and ethically wholesome, attributes attested to by the Torah. He is characterized as “abiding in tents.” Rashi explains that this is a reference to Yaakov’s total devotion to spending his time in the tents of Torah, under the direction of Shem and Eiver. Yaakov did not simply “learn.” He studied with a passion, totally devoted to the Torah. During the fourteen years that Yaakov spent in yeshivah engrossed in Torah study, he did not willingly go to sleep in a bed. This does not mean that he was superhuman. Yaakov slept only when sleep overtook him….

Home -> 5771 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5771

And He said, “Gaze, now, toward the Heavens, and count the stars if you able to count them!” And He said to him, “So shall your offspring be!” (15:5)

The Divrei Chaim explains the analogy to stars. Seen from the distance of the earth, stars appear miniscule. However, when seen in close proximity from above, their actual size is remarkable. Likewise, Klal Yisrael might be viewed as being diminutive and inconsequential in comparison to the nations of the world. But, upon Heavenly examination, their image changes immensely. Their true size increases as they are viewed through a Heavenly perspective. Horav Meir Shapiro, zl, offers a practical explanation for our being compared to stars. Hashem instructed Avraham Avinu to gaze upon the Heavens and count the stars – something which is…

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“How can I alone carry your trouble and your burden and your quarrels?” (1:12)

In this wilderness shall your carcasses drop. (14:29)

And you shall appoint the Leviim over the Mishkan of the Testimony. (1:50)

After the death of Aharon’s two sons, when they approached before Hashem, and they died. (16:1)

Command Aharon and his sons, saying: This is the law of the Olah/Elevation-offering. (6:2)

Hashem descended upon Har Sinai…; Hashem summoned Moshe to the top of the mountain, and Moshe ascended. (19:20)

“For the place upon which you stand is holy ground.” (3:5)

The king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah. (1:15)

Yaakov was a wholesome man, abiding in tents. (25:27)

And He said, “Gaze, now, toward the Heavens, and count the stars if you able to count them!” And He said to him, “So shall your offspring be!” (15:5)

YEARS

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