Derech Eretz – Page 57 – Peninim on the Torah

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)

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 -> Naso

איש או אשה כי יפליא לנדר נדר נזיר להזיר לד'

Rabbi L. Scheinbaum In Naso, 5773

A man or woman who shall disassociate himself by taking a Nazarite vow of abstinence for the sake of Hashem. (6:2)

The translation of yafli, “shall disassociate,” follows Rashi, who views the Nazir as someone who breaks with society’s norms, seeking to separate himself from the temptations of his environment. It is a noble position to take, one to which not all of us can aspire. Ibn Ezra takes it a step further. He defines yafli as wonderment. The nazir is doing something astonishing. It is truly out of the ordinary to undertake a vow that will sever oneself from the taavos, physical desires, which others find so “life-sustaining.” Ibn Ezra is teaching us a powerful lesson. To overcome one’s habits;…

Home -> 5773 -> Naso

כל הבא לעבוד עבודת עבודה ועבודת משא באהל מועד

Rabbi L. Scheinbaum In Naso, 5773

Everyone who comes to perform the work of service and the work of burden in the Ohel Moed. (4:47)

The Talmud Arachin 11a seeks a Scriptural source for the obligation to have song in the Bais Hamikdash. Ten sources are cited. One source is from the above pasuk: La’avod avodas avodah, “To perform the service of the service.” Chazal ask and others respond, “Which service requires another service? We must say that this refers to song.” An earlier source quoted by the Talmud employs the pasuk in Devarim 28:47 to provide the reason for the various calamities visited on the Jewish People. Tachas asher lo avadita es Hashem Elokechem b’simchah u’betuv leivav, “Because you did not serve Hashem, your…

Home -> 5773 -> Mishpatim

ואם אמור יאמר העבד אהבתי את אדני...לא אצא חפשי והגישו אדניו אל האלקים והגישו אל הדלת או אל המזוזה ורצע אדניו את אזנו במרצע ועבדו לעולם

Rabbi L. Scheinbaum In Mishpatim, 5773

But if the bondsman shall say, “I love my master… I shall not go free… then his master shall bring him to the court and shall bring him to the door or to the door post, and his master shall bore through his ear with the awl, and he shall serve him forever. (21:5,6)

The Torah takes a dim view of an eved Ivri, Hebrew bondsman’s, desire to continue his servitude. His ear is bored with an awl as he stands near the doorpost. Why the ear? The ear (together with the rest of the body) stood at Har Sinai and heard Hashem declare, “Lo signov, Do not steal.” Yet, the man went ahead and stole. He had a list of excuses to justify his behavior. But, at the end of the day, he was a ganov, thief, and must pay for his actions. He had no money – otherwise, why would he steal?…

Home -> Mikeitz -> 5773

ויקח מאתם את שמעון ויאסור אותו לעיניהם

Rabbi L. Scheinbaum In 5773, Mikeitz

He took Shimon from them and imprisoned him before their eyes. (42:24)

The Yalkut Shimoni shares an intriguing Midrash with us. Yosef sought to incarcerate his brothers. He sent a message to Pharaoh, “I need seventy of your strongest men to apprehend a group of foreigners.” When the soldiers arrived, Yosef told them to take chains and place them on his brothers. Shimon stood in front, while the rest of his brothers stood back at a distance. As they closed in on Shimon, he gave a loud scream, the sound of which shattered the teeth of all seventy men. Observing the debacle, Yosef turned to his son, Menasheh, who was standing by…

Home -> Masei -> 5773

ויסעו ממדבר סיני ויחנו בקברות התאוה. ויסעו מקברות התאוה ויחנו בחצרות. ויסעו מחצרות ויחנו ברתמה. ויסעו מרתמה ויחנו ברמן פרץ. ויסעו מרמן פרץ ויחנו בלבנה.

Rabbi L. Scheinbaum In 5773, Masei

They journeyed from the Wilderness of Sinai and encamped in Kivros Hataavah. They journeyed from Kivros Hataavah and encamped in Chatzeiros. They journeyed from Chatzeiros and encamped in Rismah. They journeyed from Rismah and encamped in Rimmon-Peretz. They journeyed from Rimmon-Peretz and encamped in Livnah (33:16-20).

The commentators, each in his own inimitable manner, suggest that the names of the various encampments are allusions to the various shortcomings or consequences to inappropriate behavior manifest by the Jewish nation during their trek through the wilderness. Rashi interprets these places as referring to specific sins committed by the people. The Chasam Sofer indicates that the above names are consequences, resulting from distancing oneself from Torah study. The Talmud Succah 52b makes a formidable statement: Yitzro shel adam misgaber alav b’chol yom u’mevakeish l’hamiso, “A man’s evil inclination threatens every day to overpower him, and seeks to kill him:…

Home -> 5773 -> Korach

ואון בן פלת

Rabbi L. Scheinbaum In Korach, 5773

And On ben Peles. (16:1)

Chazal teach that On ben Peles, one of Korach’s early supporters, was destined to suffer the same bitter end that befell Korach and his mutinous followers. It was his wife that saved him. First, she attempted to bring him to his senses, claiming that he was in a lose-lose situation. Whether Moshe Rabbeinu persevered or Korach succeeded, On ben Peles was not going to become the leader of the nation. He was going to be a lackey, regardless of who triumphed. So, why did he get involved? The problem was that On ben Peles had committed himself and was a…

Home -> 5773 -> Korach

ויקח קרח

Rabbi L. Scheinbaum In Korach, 5773

And Korach separated himself. (16:1)

Korach was no fool. Yet, he acted in a manner unbecoming a person who possesses even a modicum of common sense. He had it all. Why did he throw it all away for a chance at a moment of glory? Did he not realize that he had no prospects of succeeding in this ill-fated endeavor? Rashi explains that his “eye” threw him off. He saw a succession of distinguished offspring descending from him. The illustrious Shmuel HaNavi, who was to succeed Moshe Rabbeinu and Aharon HaKohen as the nation’s spiritual leader, stood at the helm of this revered lineage. How…

Home -> Ki Sisa -> 5773

והיה כצאת משה אל האהל יקומו כל העם ונצבו איש פתח אהלו

Rabbi L. Scheinbaum In 5773, Ki Sisa

Whenever Moshe would go out to the Tent, the entire people would stand up and remain standing, everyone at the entrance of his tent. (33:8)

Midrash Tanchuma derives from here that one must stand up and show respect to an old man, a scholar, Av Bais Din; Head of the Rabbinical Court, and a king. He must remain at attention until the individual whom he is honoring walks out of sight. One Tanna adds that as a result of this halachah, if one of these individuals would notice a large group of people near his intended walking path, he should alter his route, so not to disturb them, since they would have to stop whatever they were doing in order to show him respect. A…

Home -> Ki Sisa -> 5773

ויעשהו עגל מסכה

Rabbi L. Scheinbaum In 5773, Ki Sisa

And (they) fashioned it into a molten calf. (32:4)

Aharon HaKohen knew that Moshe Rabbeinu would return at the designated time. The people were impatient, thinking that their leader was not returning. To stall for time, Aharon instructed them to bring their gold, which he, in turn, threw into the fire. The Egyptian sorcerers, included amongst the eirav rav, mixed multitude, who joined the Jewish People when they left Egypt, employed their knowledge of the occult to create the calf. The Talmud Sotah 13a says that an amulet with the letters ali shor, “rise up ox,” engraved on it was in the possession of the Jewish People. Moshe had…

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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)

איש או אשה כי יפליא לנדר נדר נזיר להזיר לד'

A man or woman who shall disassociate himself by taking a Nazarite vow of abstinence for the sake of Hashem. (6:2)

כל הבא לעבוד עבודת עבודה ועבודת משא באהל מועד

Everyone who comes to perform the work of service and the work of burden in the Ohel Moed. (4:47)

ואם אמור יאמר העבד אהבתי את אדני...לא אצא חפשי והגישו אדניו אל האלקים והגישו אל הדלת או אל המזוזה ורצע אדניו את אזנו במרצע ועבדו לעולם

But if the bondsman shall say, “I love my master… I shall not go free… then his master shall bring him to the court and shall bring him to the door or to the door post, and his master shall bore through his ear with the awl, and he shall serve him forever. (21:5,6)

ויקח מאתם את שמעון ויאסור אותו לעיניהם

He took Shimon from them and imprisoned him before their eyes. (42:24)

ויסעו ממדבר סיני ויחנו בקברות התאוה. ויסעו מקברות התאוה ויחנו בחצרות. ויסעו מחצרות ויחנו ברתמה. ויסעו מרתמה ויחנו ברמן פרץ. ויסעו מרמן פרץ ויחנו בלבנה.

ואון בן פלת

And On ben Peles. (16:1)

ויקח קרח

And Korach separated himself. (16:1)

והיה כצאת משה אל האהל יקומו כל העם ונצבו איש פתח אהלו

Whenever Moshe would go out to the Tent, the entire people would stand up and remain standing, everyone at the entrance of his tent. (33:8)

ויעשהו עגל מסכה

And (they) fashioned it into a molten calf. (32:4)

YEARS

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