Derech Eretz – Page 47 – Peninim on the Torah

“And I should be sanctified among the Bnei Yisrael.” (22:32)

This pasuk, although directed to the Kohanim, refers to all of Klal Yisrael. We are enjoined to actively reflect the sanctification of Hashem’s Name in our daily endeavor. We must be scrupulous in our moral conduct, so that no action of ours tarnishes the honor of Judaism. Every action which we perform must be scrutinized, for we are entrusted with the mandate of glorifying Hashem’s Name. This mandate demands that we live in such a way that our life-style contributes to the glory of Hashem. It is noteworthy that the Torah clearly designates the focus of this sanctification –…

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Rabbi L. Scheinbaum In Tzav, 5752

“This is the law of the sin-offering, where the burnt offering is slaughtered shall the sin-offering be slaughtered.” (6:18)

A Jew was required to bring a sin-offering when he transgressed unknowingly. It might seem strange, perhaps even unjust, that if one sinned through sheer forgetfulness, he was required to bring an animal offering as penance. Chazal maintain, however, that if someone is truly separated from evil, even that sin would not have occurred. A sin is able to penetrate an individual’s defenses because it has found an opening. An inadvertent sin does not just happen, it grows from a tiny spark of evil to which one has not attended. The Medrash states that one who does not bring a…

Home -> Vayikra -> 5752

Rabbi L. Scheinbaum In 5752, Vayikra

“And He called unto Moshe and He spoke to him.” (1:1)

The Medrash makes a powerful statement regarding the importance of a Torah scholar’s ethical character. It states that “any Torah scholar who does not possess daas (knowledge, wisdom, understanding), is no better than a dead animal.” The fact that Moshe refrained from entering the Mishkan until Hashem called him to enter reinforces this concept. The Midrash seems to equate derech eretz and ethical character with wisdom and understanding. What relationship is there between morality and wisdom? Second, why should the humility which pervaded Moshe’s character serve as the paradigm for all people? Obviously, Moshe’s relationship to Hashem was neither casual…

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Rabbi L. Scheinbaum In Tetzaveh, 5752

“And you shall make around its edges pomegranates of blue wool… and golden bells around them. And it shall be on Aharon to serve, and the sound will be heard when he enters the Holy and when he leaves and thus he will not die.” (28:33-35)

The purpose of the priestly vestments was to distinguish the Kohen Gadol from the people, investing him with an aura of royalty. It is, therefore, noteworthy that one of the garments was a cloak designed with striking detail. The hem of the cloak was decorated with golden bells and pomegranates in order to herald the Kohen Gadol’s approach. The Midrash states that the Kohen Gadol’s entrance into the House of Hashem serves as a prototype for every individual as he enters the home of his friend – or even his own home. Courtesy demands that one give advance notice of…

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Rabbi L. Scheinbaum In Tetzaveh, 5752

“And you shall make holy garments for Aharon your brother, for splendor and for beauty.” (28:2)

In his commentary on this posuk the Sforno states that “the Kohen shall be a teacher who will attract the respect of his disciples, their names, in turn, are engraved upon his heart and shoulders”. The Sforno is implying that the Kohen‘s position of leadership is consistent with his teaching relationship to the people. The special vestments lend dignity to his noble position, so that the populace, who are meant to be his disciples, will revere him. It is notable that the statement about the people as disciples refers to their names being engraved upon the hearts and shoulders of…

Home -> 5752 -> Mishpatim

Rabbi L. Scheinbaum In Mishpatim, 5752

“If you shall acquire a Hebrew servant, six years shall he serve.” (21:2)

The servant described here is actually a thief who was sold by the Bais Din into servitude because of his inability to make restitution. The Torah’s manner of punishment seems peculiar. The community takes a common thief who has exhibited complete disregard for another person’s possessions and feelings and gives him a new home, job, and lifestyle. We are giving self-respect to one who has shown so little esteem to others. This question becomes stronger when one takes into account the statement of the Talmud (Kiddushin 22b) that “one who acquires a Jewish servant is really purchasing a master for…

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Rabbi L. Scheinbaum In Beshalach, 5752

“And they came to Ailam, and there were twelve springs of water and seventy date palms and they camped there on the water.” (15:27)

In Parashas Masei, as the Torah recounts Bnei Yisrael’s travels and enumerates the places in which they camped, the Torah does not deem it appropriate to mention any of the great miracles that transpired for their benefit. The Torah does, however, mention their encampment in Ailim, a place where they found such material benefits as twelve springs and seventy date palms. Ramban notes this, citing a Mechilta that states that these twelve springs were created specifically for the benefit of the twelve tribes. He goes on to assert that the seventy date palms were exclusively set aside in order that…

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Rabbi L. Scheinbaum In Beshalach, 5752

“And Moshe took the bones of Yosef with him, for he had caused the Bnei Yisrael to swear… and you shall bring up my bones with you.” (13:19)

At first glance, the pasuk seems to downplay the performance of this mitzvah, by implying that the incentive was purely a result of a previous promise made to Yosef. The Talmud (Sota 9b) states, however, that because of Moshe’s preoccupation with this mitzvah he merited that Hashem Himself would engage in his burial. Therefore, we must deduce that the Torah is , in fact, teaching us the reason that Moshe merited Hashem’s personal engagement in this endeavor. Obviously, it wasn’t necessary for Yosef to exact a promise from Bnei Yisrael to take his bones out of Egypt. There were many…

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Rabbi L. Scheinbaum In Vaeira, 5752

“And I will take you to Me for a nation.” (6:7)

With these two words “to Me for a nation”, Hashem expresses the destiny of Am Yisrael for the first time. He simultanously defines the unique quality of Judaism. People tend to classify Judaism under the category of religions in general. They are amazed to discover that so much within the dictates of Judaism lies outside the sphere of ordinary religions. “To Me, to be a nation”. This pasuk declares that Judaism has been founded by Hashem as a way of life and it cannot be described as a religion. The Jewish people are to be a nation unto Hashem. While…

Home -> Shemos -> 5752

Rabbi L. Scheinbaum In 5752, Shemos

“And they made the Bnei Yisrael work with rigor.” (1:13)

The Talmud states that the word lrpc should be read as” lr vpc” with a gentle mouth (Sotah 11b). This implies that the Egyptians did not compel the Jews to serve at first, but rather induced them to work using diverse methods of seduction. They paid wages to the builders of Pisom and Ramses. The king himself hung a golden brick upon a worker’s chest to show the esteem in which he held his work. Noting this, the masses quickly transferred their residences from the sheltered Goshen to the Egyptian metropolis. The members of the tribe of Levi, however, did…

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“And I should be sanctified among the Bnei Yisrael.” (22:32)

“This is the law of the sin-offering, where the burnt offering is slaughtered shall the sin-offering be slaughtered.” (6:18)

“And He called unto Moshe and He spoke to him.” (1:1)

“And you shall make around its edges pomegranates of blue wool… and golden bells around them. And it shall be on Aharon to serve, and the sound will be heard when he enters the Holy and when he leaves and thus he will not die.” (28:33-35)

“And you shall make holy garments for Aharon your brother, for splendor and for beauty.” (28:2)

“If you shall acquire a Hebrew servant, six years shall he serve.” (21:2)

“And they came to Ailam, and there were twelve springs of water and seventy date palms and they camped there on the water.” (15:27)

“And Moshe took the bones of Yosef with him, for he had caused the Bnei Yisrael to swear… and you shall bring up my bones with you.” (13:19)

“And I will take you to Me for a nation.” (6:7)

“And they made the Bnei Yisrael work with rigor.” (1:13)

YEARS

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