Challenge – Page 34 – Peninim on the Torah

They left to go to the land of Canaan, and they came to the land of Canaan. (12:5)

The primary rule in spiritual growth is never to lose focus of one’s goals. Horav Leib Chasman, zl, emphasizes the importance of setting an objective and not losing sight of it – even momentarily. A short lapse can cause one to fall short of his goal or, even worse, fall behind his starting point. Often, we accept upon ourselves the obligation to perform good deeds, we undertake lofty endeavors, all very worthwhile and within our grasp – if we abide by our agenda. We begin our quest, steadily moving forward, heading towards our goal. After awhile, however, something briefly distracts…

Home -> 5773 -> Yisro

הנה אנכי בא אליך בעב הענן... וגם בך יאמינו לעולם

Rabbi L. Scheinbaum In Yisro, 5773

Behold! I (Hashem) will come to you (Moshe) in a thick cloud… and also in you they shall believe forever. (19:9)

The seminal event in Jewish history, the experience which transformed us from a tribe of people into a Torah nation, was the Giving of the Torah. Matan Torah. The unparalleled Revelation of the Shechinah which we experienced was much more than a spectacle that we witnessed. Indeed, we were much more than spectators. According to Ramban, every Jew achieved a level of prophecy during this experience. He explains that although Hashem spoke to Moshe Rabbeinu from amidst a thick cloud, the people, having reached a level of prophecy, were able to know prophetically of Hashem’s dialogue with Moshe. The people…

Home -> 5773 -> Vayishlach

ויאמר שלחני כי עלה השחר ויאמר לא אשלחך כי אם ברכתני

Rabbi L. Scheinbaum In Vayishlach, 5773

Then he said, “Let me go, for dawn has broken.” And he said, “I will not let you go unless you bless me.” (32:27)

What was the purpose of the debate/fight that took place between Yaakov Avinu and Eisav’s guardian angel? Perhaps the answer lies at the end of the narrative when Yaakov refused to allow the angel to leave unless he would first bless him. The commentators explain this blessing as a demand from Yaakov that the angel concede to him that he had received Yitzchak Avinu’s blessings by right. Once and for all, Eisav’s complaint that Yaakov stole the blessings must be quieted. While it may be a nice gesture, what was to be gained by the angel’s blessing? Was this the…

Home -> Vayigash -> 5773

ויאמר פרעה אל יעקב כמה ימי שני חייך. ויאמר יעקב אל פרעה ימי שני מגורי... מעט ורעים היו ימי שני חיי

Rabbi L. Scheinbaum In 5773, Vayigash

Pharaoh said to Yaakov, “How many are the days of the years of your life?” Yaakov answered Pharaoh, “The days of the years of my sojourns… few and bad have been the days of the years of my life.” (47:8,9)

Yaakov Avinu comes across as issuing a subtle complaint, as he, with a hint of bitterness, was telling Pharaoh that he had had a rough life. Clearly, the Patriarch was not complaining about his life, but rather, explaining why his appearance bespoke a life of hardship: “Yes Pharaoh, I appear old and haggard, because life has not been easy for me. I am not complaining, but I am not able to conceal the truth.” Yaakov was punished for this. Heaven views our actions with a Heavenly measuring stick. Therefore, the “few” and the “bad” caused him to lose thirty-three years…

Home -> Vayigash -> 5773

אל תירא מרדה מצרימה כי לגוי גדול אשימך שם

Rabbi L. Scheinbaum In 5773, Vayigash

Do not fear to go down to Egypt, for I will make a great nation of you there. (46:3)

Yaakov Avinu needed reassurance. He was prepared for the worst, as he had already experienced so much hardship. It is no wonder, therefore, that when he was confronted with the beginning of what was to be galus Mitzrayim, the Egyptian exile, he was afraid. The Patriarch, however, did not fear for himself. His commitment and devotion to Hashem was unwavering. He feared for his children, his descendants who would be born into Egypt’s depraved culture. How were they going to be able to withstand the onslaught of evil and licentiousness, as they confronted an environment permeated with spiritual defilement? He…

Home -> 5773 -> Vayeitzei

וישכב במקום ההוא

Rabbi L. Scheinbaum In Vayeitzei, 5773

And (he) lay down in that place. (28:11)

Rashi notes that ba’makom ha’hu, in that place, is an expression of exclusion, implying that it was only in that place that he lay down. During the fourteen years that he spent in the yeshivah of Eiver, however, he did not lay down at night, because he was occupied with the study of Torah. Previously, in Parashas Toldos, Rashi explained that when Yaakov Avinu left Be’er Sheva, he did not immediately go to Charan. He took a fourteen-year hiatus in the yeshiva of Eiver to study Torah. The Oztrovtzer, zl, wonders why Yaakov Avinu, who was sixty-three-years old when he…

Home -> Vayeishev -> 5773

וישב יעקב בארץ מגורי אביו

Rabbi L. Scheinbaum In 5773, Vayeishev

Yaakov settled in the land of his father’s sojournings. (37:1)

Rashi teaches that, after enduring the many trials of his life – Eisav, Lavan, the premature passing of Rachel Imeinu, and the violation of Dinah – Yaakov Avinu sought tranquility, leisheiv b’shalvah. Immediately, Kofatz alav rogzu shel Yosef, “The trial of Yosef tumbled suddenly upon him.” This world is one of continual striving. Although the Patriarch was near perfect, his work was not complete. The question that confronts us is simple: Does it have to be this way? Does life have to be a constant struggle? Would it have been so bad if Yaakov could spend his twilight years in…

Home -> 5773 -> Vaeira

ולא שמעו אל משה מקצר רוח ומעבודה קשה

Rabbi L. Scheinbaum In Vaeira, 5773

But they did not heed Moshe, because of shortness of breath, and hard work. (6:9)

One would expect that a man overwhelmed with misery would listen to anyone who would give him a respite from his pain. Any sign of hope would be greatly appreciated. Why did the Jews not listen to Moshe Rabbeinu? They were burdened by slavery and pain. They sought redemption from the purgatory of the Egyptian exile. The commentators explain that their rejection of Moshe had nothing to do with their level of emunah, faith. Their debilitating physical and emotional straits stimulated their rejection of Moshe. Moshe, however, blamed his speech impediment for his inability to reach them. What requires elucidation…

Home -> V'zos HaBrachah -> 5773

האומר לאביו ולאמו לא ראיתיו ואת אחיו לא הכיר ואת בניו לא ידע כי שמרו אמרתך ובריתך ינצורו

Rabbi L. Scheinbaum In 5773, V'zos HaBrachah

The one who said of his father and mother, “I have not favored him”; his brothers he did not give recognition and his children he did not know; for they (the Leviim) have observed Your word and Your covenant they preserved. (33:9)

As Moshe Rabbeinu prepared to bless Shevet Levi, he characterized it according to the unusual qualities and virtues of the people. He related their unwavering devotion to the Almighty, their consummate ability to withstand and triumph over the most difficult challenges – all because of their intense fealty to Hashem. Nothing stood in their way – not even their most personal commitments. Their commitment to Hashem transcended everything. This quality was evinced during the sin of the Golden Calf when Moshe declared, Mi l’Hashem elai – “Whoever is for Hashem, join me!” (Shemos 32:26). Shevet Levi came forth in unison,…

Home -> 5773 -> Toldos

ויצא הראשון אדמוני כולו כאדרת שער ויקראו שמו עשו. ואחרי כן יצא אחיו וידו אחזת בעקב עשו ויקרא שמו יעקב

Rabbi L. Scheinbaum In Toldos, 5773

The first one emerged red entirely like a hairy mantle; so they named him Eisav. After that his brother emerged with his hand grasping onto the heel of Eisav; so he called him Yaakov. (25:25, 26)

Rashi teaches that Eisav was named by everyone present at his birth. In contrast, the “he” referred to in the phrase, “so he called him Yaakov,” was actually Hashem, Who gave Yaakov Avinu his name. The name is a play on the word eikav, heel, a reference to Eisav’s heel which Yaakov grasped at birth. The fact that Hashem named Eisav as a result of this incident, suggests that Yaakov’s holding onto Eisav’s heel has considerable cosmic significance. A number of questions present themselves. First, did Yaakov grasp Eisav’s heel by design or by chance? Furthermore, is it not most…

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They left to go to the land of Canaan, and they came to the land of Canaan. (12:5)

הנה אנכי בא אליך בעב הענן... וגם בך יאמינו לעולם

Behold! I (Hashem) will come to you (Moshe) in a thick cloud… and also in you they shall believe forever. (19:9)

ויאמר שלחני כי עלה השחר ויאמר לא אשלחך כי אם ברכתני

Then he said, “Let me go, for dawn has broken.” And he said, “I will not let you go unless you bless me.” (32:27)

ויאמר פרעה אל יעקב כמה ימי שני חייך. ויאמר יעקב אל פרעה ימי שני מגורי... מעט ורעים היו ימי שני חיי

Pharaoh said to Yaakov, “How many are the days of the years of your life?” Yaakov answered Pharaoh, “The days of the years of my sojourns… few and bad have been the days of the years of my life.” (47:8,9)

אל תירא מרדה מצרימה כי לגוי גדול אשימך שם

Do not fear to go down to Egypt, for I will make a great nation of you there. (46:3)

וישכב במקום ההוא

And (he) lay down in that place. (28:11)

וישב יעקב בארץ מגורי אביו

Yaakov settled in the land of his father’s sojournings. (37:1)

ולא שמעו אל משה מקצר רוח ומעבודה קשה

But they did not heed Moshe, because of shortness of breath, and hard work. (6:9)

האומר לאביו ולאמו לא ראיתיו ואת אחיו לא הכיר ואת בניו לא ידע כי שמרו אמרתך ובריתך ינצורו

The one who said of his father and mother, “I have not favored him”; his brothers he did not give recognition and his children he did not know; for they (the Leviim) have observed Your word and Your covenant they preserved. (33:9)

ויצא הראשון אדמוני כולו כאדרת שער ויקראו שמו עשו. ואחרי כן יצא אחיו וידו אחזת בעקב עשו ויקרא שמו יעקב

The first one emerged red entirely like a hairy mantle; so they named him Eisav. After that his brother emerged with his hand grasping onto the heel of Eisav; so he called him Yaakov. (25:25, 26)

YEARS

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