Challenge – Page 35 – Peninim on the Torah

ויאמר לה שני גיים בבטנך ושני לאומים ממעיך יפרדו ולאם מלאם יאמץ ורב יעבד צעיר

Two nations are in your womb; two regimes from your insides shall be separated; the might shall pass from one regime to the other, and the elder shall serve the younger. (25:23)

Rivkah Imeinu was informed of the reality: she was carrying twins. It was not one mixed-up child that she was carrying; it was two children: one righteous and one evil. Her unborn infants represented two powerful nations, each with his own individual, conflicting ideology. The turmoil within her womb was not the result of a single child who was lost and indecisive concerning his religious future. Should he gravitate to the bais ha’medrash, or should he follow his inclination which was pulling him to the house of idol worship? No, it was much simpler. Her two sons were mighty enemies…

Home -> Shemos -> 5773

ויקח משה את אשתו ואת בניו... וישב ארצה מצרים... ויהי בדרך במלון ויפגשהו ד'

Rabbi L. Scheinbaum In 5773, Shemos

Moshe took his wife and his sons… and returned to the land of Egypt… it was on the way, in the lodging, that Hashem encountered him. (4:20,24)

Seven days elapsed while Hashem maintained His dialogue with Moshe Rabbeinu, attempting to convince him to go to Egypt to serve as the first leader of Klal Yisrael. Moshe demurred for various reasons; his unparalleled humility and consummate respect for his brother, Aharon HaKohen, were his primary reasons. Ultimately, Hashem said, “Either you lead them out, or they will remain forever slaves to Pharaoh.” Moshe relented and agreed to go. The Torah relates that Moshe fetched his wife and sons and set out for Egypt. Along the way, they stopped to rest at an inn. It was at this inn…

Home -> 5773 -> Shemini

ויאמר משה אל אהרן הוא אשר דבר ד' לאמר בקרובי אקדש ועל פני כל העם אכבד וידם אהרן

Rabbi L. Scheinbaum In Shemini, 5773

Moshe said to Aharon: Of this did Hashem speak, saying, “I will be sanctified through those who are close to Me, and I will be honored before the entire people;” and Aharon fell silent. (10:3)

The last two words of the above pasuk, Va’yidom Aharon, “And Aharon fell silent,” are, to me, among the most frightening – yet awe-inspiring – words in the Torah. The ability to transcend emotion, to experience tragedy on what should have been the happiest and most spiritually-elevating day of Aharon’s life, is truly inspirational. Aharon HaKohen had worked his entire life to achieve this moment, to be crowned as the Kohen Gadol, High Priest. His response to the mind-numbing tragedy was the true indication of his worthiness of this exalted position. How are we to come to terms with Aharon’s…

Home -> 5773 -> Shelach

במדבר הזה יפלו פגריכם

Rabbi L. Scheinbaum In Shelach, 5773

In this wilderness shall your carcass 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 and forgave the rest of the populace. These were not simple sins. The chet ha’eigal, 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 -> 5773 -> Noach

ושם אשת נחור מלכה בת הרן אבי מלכה ואבי יסכה

Rabbi L. Scheinbaum In Noach, 5773

And the name of Nachor’s wife was Milkah, the daughter of Haran, the father of Milkah and the father of Yiskah. (11:28)

Rashi teaches that Yiskah was actually Sarah Imeinu, the Matriarch. She was called Yiskah, which is a name derived from the word, sachoh, meaning to gaze, to see. Sarah was able to gaze into the future, because she was endowed with Divine Inspiration. Also, everyone gazed at her extraordinary beauty. Rashi’s second explanation, which focuses on the physical beauty of Sarah Imeinu, seems out of place. The Matriarch was a spiritual person, her life’s purpose was to serve the Almighty in every possible way. Why should her extraordinary beauty play a role in identifying her by name? If Sarah would…

Home -> 5773 -> Noach

ויאמר אלקים לנח קץ כל בשר בא לפני כי מלאה הארץ חמס מפניהם

Rabbi L. Scheinbaum In Noach, 5773

G-d said to Noach, “The end of all flesh has come before Me, for the earth is filled with robbery through them.” (6:13)

Chazal focus on the word mipneihem, “through them,” written in lashon rabim, plural, implying that Hashem was weary with the actions of the gazlan, thief, and the nigzal, victim. This is enigmatic. While it is understandable that the actions of the thieves were at the point of disgust, what blame can be placed on the hapless victims? Is it my fault that someone decided to rob me? Apparently, the Torah has a dim view of the victim. Perhaps he is not as blameless as we would be led to believe. Horav Arye Leib Bakst, zl, explains that we are all…

Home -> 5773 -> Lech Lecha

ויאמר אברם אל לוט אל נא תהי מריבה ביני וביניך... הפרד נא מעלי

Rabbi L. Scheinbaum In Lech Lecha, 5773

So Avram said to Lot, “Please let there be no strife between me and you… please separate from me.” (12:8,9)

Chazal teach us that maasei Avos siman labanim, “The actions of the Fathers are a sign for the sons.” The Torah is teaching us that the varied approaches to life’s challenges encountered by the Patriarchs serve as a portent and guide for their descendants to follow and emulate. They are teaching us the correct path to take upon confronting similar situations. Clearly, as in all “maps,” it takes the educated and discerning eye of a teacher to explain the meaning of various actions, the underlying reason for taking such action, and the lessons to be derived. This brings us to…

Home -> Devarim -> 5773

כי ירשה לעשו נתתי את הר שעיר

Rabbi L. Scheinbaum In 5773, Devarim

For an inheritance to the children of Eisav I have given Mount Seir. (2:5)

The old cliché goes; Es is shver tzu zein a yid, “It is difficult to be a Jew.” While this is a wrong attitude for a Jew to take, it may, from a practical point of view, be considered true. Living an observant lifestyle takes a certain amount of conviction, resolution and forbearance. What we fail to acknowledge is that the cliché might have some validity; there may be a good reason for the manifold challenges that a Jew confronts in life. Horav Aharon Bakst, zl, explains this as a reason for the distinction between Yaakov Avinu and Eisav with…

Home -> Devarim -> 5773

איכה אשא לבדי טרחכם ומשאכם וריבכם

Rabbi L. Scheinbaum In 5773, Devarim

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

Rashi translates tarchachem, 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 tarchanim 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 -> 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…

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ויאמר לה שני גיים בבטנך ושני לאומים ממעיך יפרדו ולאם מלאם יאמץ ורב יעבד צעיר

Two nations are in your womb; two regimes from your insides shall be separated; the might shall pass from one regime to the other, and the elder shall serve the younger. (25:23)

ויקח משה את אשתו ואת בניו... וישב ארצה מצרים... ויהי בדרך במלון ויפגשהו ד'

Moshe took his wife and his sons… and returned to the land of Egypt… it was on the way, in the lodging, that Hashem encountered him. (4:20,24)

ויאמר משה אל אהרן הוא אשר דבר ד' לאמר בקרובי אקדש ועל פני כל העם אכבד וידם אהרן

Moshe said to Aharon: Of this did Hashem speak, saying, “I will be sanctified through those who are close to Me, and I will be honored before the entire people;” and Aharon fell silent. (10:3)

במדבר הזה יפלו פגריכם

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

ושם אשת נחור מלכה בת הרן אבי מלכה ואבי יסכה

And the name of Nachor’s wife was Milkah, the daughter of Haran, the father of Milkah and the father of Yiskah. (11:28)

ויאמר אלקים לנח קץ כל בשר בא לפני כי מלאה הארץ חמס מפניהם

G-d said to Noach, “The end of all flesh has come before Me, for the earth is filled with robbery through them.” (6:13)

ויאמר אברם אל לוט אל נא תהי מריבה ביני וביניך... הפרד נא מעלי

So Avram said to Lot, “Please let there be no strife between me and you… please separate from me.” (12:8,9)

כי ירשה לעשו נתתי את הר שעיר

For an inheritance to the children of Eisav I have given Mount Seir. (2:5)

איכה אשא לבדי טרחכם ומשאכם וריבכם

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

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)

YEARS

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