Derech Eretz – Page 49 – Peninim on the Torah

“And Aharon and his sons carried out all the matters that Hashem commanded through Moshe.” (8:36)

Rashi tells us that Aharon exemplified perfect obedience in that he did not deviate one iota from all he was told. The commandments were many and filled with much detail, but Aharon readily agreed to perform that which was expected of him. This statement is enigmatic! Are we to commend Aharon for doing his job ? Does this mean that every time one does what is expected of him his praises should be publicly acclaimed? The Maharal explains that Aharon accepted Hashem’s order as stated by Moshe as if it had come directly from Hashem. In fact, to acknowledge the…

Home -> 5755 -> Tetzaveh

Rabbi L. Scheinbaum In Tetzaveh, 5755

“And you shall make holy garments for Aharon your brother, for honor and distinction. Any you shall speak to all that are wise hearted… that they make Aharon’s garments, to sanctify him that he may serve Me.” (28:2,3)

If one carefully reads the text, it is apparent that Moshe’s command to those who were to make the holy vestments was not consistent with Hashem’s command to him. Hashem told Moshe that the garments were to be made for “honor and distinction.” Moshe, however, implored the artisans to make vestments that would sanctify the kohen for his duty to serve Hashem. Why is there a disparity between the two directives? Horav Yosef Yehudah Leib Bloch, z.l., offers the following explanation. The creation of the bigdei kehunah, priestly vestments, was by no means a menial task. It required the creative…

Home -> 5755 -> Mishpatim

Rabbi L. Scheinbaum In Mishpatim, 5755

“If he comes in by himself, he shall go out by himself.” (21:3)

Rashi derives from this pasuk that the dispensation which permits a master to give a shifcha Canaanis, non-Jewish maidservant, to the eved Ivri, Hebrew slave, does not apply if the eved had not been married prior to his servitude. What difference should it make if he had been married once before? Horav Moshe Shternbuch, Shlita, suggests that an eved who had been married to a Jewish woman is able to differentiate between married life with a Jewess and life with a non-Jewish maidservant. The warmth, discipline, and lasting happiness, the true love, respect and dignity which are manifest in a…

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Rabbi L. Scheinbaum In Mishpatim, 5755

“And these are the laws which you shall place before them.” (21:1)

Rashi explains the idea of “placing the laws before them” as referring to Moshe’s and every teacher’s obligation to teach the laws over and over until the student is proficient in them. The material must be placed before the student like a table which is set and prepared for eating. The Talmud in Eruvin 54b relates the story of Rav Pr’eida who had a student whose weakness demanded that he be taught each law four hundred times! Only after this persistent review, would he comprehend the material. One day, after the “usual” review of four hundred times, Rav Pr’eida was…

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Rabbi L. Scheinbaum In Vaeira, 5755

“I have sinned this time, Hashem is the righteous one and I and my people are wicked.” (9:27)

We do not find Pharaoh making any such concession after any of the other plagues. Was makas barad, the plague of hail, so “enlightening” that Pharaoh was inspired to condemn himself and his nation, while simultaneously offering plaudits to Hashem? Horav Aharon Rotter, Shlita, offers a very pragmatic response. Rashi explains that the physical composition of the hail was unique in that two chemically opposed substances mixed together. Indeed, the hail was viewed as a neis b’soch neis, miracle within a miracle. Fire and hail, which is essentially water, made “peace” with each other to do the will of Hashem….

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Rabbi L. Scheinbaum In 5755, Shemos

“And the anger of Hashem was kindled against Moshe and He said, ‘Is there not Aharon, your brother, the Levi? I know that he can surely speak’ …and he went and he met him at the mountain of G-d, and he kissed him.” (4:14,27)

The Torah relates that when Moshe refused to go to Pharaoh, Hashem became angry and told Moshe that his brother Aharon would be the spokesman instead of him. Describing Hashem’s anger, the Torah uses the phrase, ;t rjhu, which, according to Chazal, reflects a high degree of anger. It indicates that Hashem intends to punish the offender with midaas ha’din, the attribute of Divine justice, devoid of any rachamim, mercy. If this was the case, what was Moshe’s punishment? There does not seem to be any major punishment meted out to Moshe as a result of his resistance to go…

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Rabbi L. Scheinbaum In 5755, Ha'azinu

“Ascend to this Mount of Avarim … and die on the mountain … and be gathered to your people just as Aharon your brother died on Har Ha’Har.” (32:49,50)

Rashi responds to the obvious question: How can a man be commanded to die ? Does one pass from this world of his own free-will ? He explains that Hashem commanded Moshe to prepare for a serene death like that of his brother, Aharon. Preceding his demise, Aharon was privileged to observe his son Elazar assume the mantle of Kehunah Gedolah, garbed in the sacred priestly vestments. Aharon was subsequently instructed to lay down, stretch out his hands and feet and close first his eyes and then his mouth. As he lay there calm and serene, at peace with himself…

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Rabbi L. Scheinbaum In 5755, Vayeilech

“And Hashem said to Moshe, ‘Behold, you will lie with your forefathers, and this people will rise up and stray after the gods of the foreigners of the land… And I will forsake them and I will conceal My face from them.'” (31:16,17)

The punishment for he who “strays” seems exceedingly harsh. Hashem does not “hide His face” and “turn away” from the average sinner. Why does this individual stand out in his punishment? This punishment is mentioned particularly in sharp contrast to the words of the Navi, Malachi, ofhkt vcuatu hkt ucua, “Return to me and I will return to you” (3:7). Or, as the Navi Hoshe’a declares, lbugc ,kaf hf lhekt ‘s sg ktrah vcua, “Return O Yisrael to Hashem your G-d, for you have stumbled in your iniquity” (14:2). In these instances, the Jews are given a chance to repent,…

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Rabbi L. Scheinbaum In 5755, Vayeilech

“Gather together the people — the men, the women, and the young children …” (31:12)

Rashi cites Chazal in the Talmud, Chagigah 3a, who explain that the men came to learn, while the women came to hear, and the children came to provide reward for those who brought them. According to Chazal, it seems that the parents had no particular reason for bringing their children other than providing an opportunity for themselves to receive reward. This is enigmatic! If the sole purpose of bringing the children was to avail the parents of reward they could have been rewarded for bringing wood or stone or anything else for that matter. Why did they specifically bring their…

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Rabbi L. Scheinbaum In Ki Seitzei, 5755

“Because you did not serve Hashem your G-d, amid gladness and goodness of heart.” (28:47)

We may infer from the text of the pasuk that the curses to which Klal Yisrael will be subjected are a result of serving Hashem without joy. In other words, regardless of one’s actual performance of a mitzvah, if it is not carried out joyfully it is not considered to be a mitzvah. To the contrary, it is a source of curse. The commentators explore the importance of inherent joy in mitzvah performance. The Baal Ha’Tanya offers a profound explanation for this. Unhappiness indicates a total breakdown of personality. A true Jew must be happy! He is blessed — either…

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“And Aharon and his sons carried out all the matters that Hashem commanded through Moshe.” (8:36)

“And you shall make holy garments for Aharon your brother, for honor and distinction. Any you shall speak to all that are wise hearted… that they make Aharon’s garments, to sanctify him that he may serve Me.” (28:2,3)

“If he comes in by himself, he shall go out by himself.” (21:3)

“And these are the laws which you shall place before them.” (21:1)

“I have sinned this time, Hashem is the righteous one and I and my people are wicked.” (9:27)

“And the anger of Hashem was kindled against Moshe and He said, ‘Is there not Aharon, your brother, the Levi? I know that he can surely speak’ …and he went and he met him at the mountain of G-d, and he kissed him.” (4:14,27)

“Ascend to this Mount of Avarim … and die on the mountain … and be gathered to your people just as Aharon your brother died on Har Ha’Har.” (32:49,50)

“And Hashem said to Moshe, ‘Behold, you will lie with your forefathers, and this people will rise up and stray after the gods of the foreigners of the land… And I will forsake them and I will conceal My face from them.'” (31:16,17)

“Gather together the people — the men, the women, and the young children …” (31:12)

“Because you did not serve Hashem your G-d, amid gladness and goodness of heart.” (28:47)

YEARS

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