Join our weekly Peninim on the Torah list!

  • Reset
Category

Back to Home -> 5753 ->


Home -> Bamidbar -> 5753

Rabbi L. Scheinbaum
In 5753, Bamidbar

“And Nadav and Avihu died before Hashem when they offered a strange fire … and they had no children.” (3:4)

The Midrash states that had Nadav and Avihu taken wives and had children, they would not have died. The Chasam Sofer explains that innocent children have the need to receive proper guidance from their parents. It would, therefore, have been in the children’s merit that Hashem would have granted the parents life. Chazal, however, state other reasons for Nadav and Avihu’s tragic deaths. Two reasons which are emphasized are: Nadav and Avihu’s entrance into the Mikdash after having drunk wine; and their inappropriate rendering of a halachic decision in the presence of Moshe, their rebbe. These latter two reasons do…

Continue Reading

Home -> Behar -> 5753

Rabbi L. Scheinbaum
In 5753, Behar

“Six years you shall sow your fields and prune your vineyards… but on the seventh year there shall be a solemn Shabbos for the earth.” (25:3)

This pasuk refers to the mitzvah of freeing Jewish slaves at the beginning of Yovel. The Torah, however, does not seem to address only the slaves. The enjoinment quite clearly speaks about all inhabitants. The vast majority of Jews were not slaves! The Pnei Yehoshua suggests the following idea. One who enslaves others is himself a slave. He is subservient to his own egotistical desire to dominate others. This is alluded to by the statement in the Talmud Kiddushin 20a, “One who purchases a Jewish slave in reality acquires a master for himself.” He who enslaves others, becomes enslaved himself….

Continue Reading

Home -> 5753 -> Emor

Rabbi L. Scheinbaum
In Emor, 5753

“And you shall count for you from the morrow after shabbos seven complete sabbaths (weeks) it shall be.” (23:15)

Horav S.Y. Zevin, z.l., offers a novel homiletic exposition of this pasuk. When one counts something, he indicates his esteem for the particular object. Indeed, at the beginning of Sefer Bamidbar, Rashi states that Hashem counted Bnei Yisrael a number of times because of His great love for them. The days and years of one’s life should likewise be important in one’s eyes. One should value every moment of life and appreciate its true meaning, “so that we do not struggle in vain nor produce for futility” (Isaiah 65:23). Those moments which have passed are no longer accessible to us….

Continue Reading

Home -> 5753 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5753

“And you shall command Bnei Yisrael.” (27;20)

Moshe’s name is not mentioned in this parsha. The Baal Ha’Turim states that Moshe entreated Hashem on behalf of Klal Yisrael after they sinned with the Golden Calf. He pleaded, “Erase me from Your Book.” In accordance with Moshe’s emphatic statement, Hashem chose one parsha in which Moshe’s name would not be recorded. We may wonder why Parashas Tetzaveh was chosen to be the parsha from which Moshe’s name was excluded. Horav Nissan Alpert, z.l., suggests that the word “tetzaveh,” which means command, alludes to Am Yisrael’s leadership. The function of leadership is to command and guide the people. In…

Continue Reading

Home -> 5753 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5753

“And you shall make the boards for the Mishkan from shittim wood standing upright.” (26:15)

The Midrash questions the specific use of shittim wood for the beams of the Mishkan. Chazal respond that Hashem has chosen to teach a lesson regarding the proper derech eretz one must model when building a house or when undertaking any endeavor which affects others. Hashem chose shittim wood which comes from a barren tree. Likewise, when we build, we should use wood which originates from a tree which does not produce fruit. This Midrash is noteworthy. The Mishkan is the major source of holiness in this world. Yet, its construction may not affect any other form of “life,” even…

Continue Reading

Home -> 5753 -> Bo

Rabbi L. Scheinbaum
In Bo, 5753

“And you shall tell your son on that day saying: It is because of this that Hashem did for me when I went forth from Egypt. And it shall be for you a sign upon your hand… In order that the law of Hashem may be in your mouth.” (13,8,9,10)

We may wonder why, particularly in the chapter dealing with consecrating the first-born, the “children” would question our spiritual practice. Indeed, there were other mitzvos which they could have found enigmatic. Horav Nissan Alpert, z.l., offers a homiletic appreciation of this pasuk. The “children” questioned the need for the first-born to be consecrated from birth, to be immediately inducted in Hashem’s service. Would it not have been more appropriate for them first to mature both emotionally and spiritually before choosing to serve Hashem? The response to this question is “It shall be for you a sign upon your hand.” As…

Continue Reading

Home -> 5751 -> Noach

Rabbi L. Scheinbaum
In Noach, 5751

And Cham, the father of Kenaan, saw his father’s nakedness. (9:22)

The Pirkei D’R’ Eliezer contrasts the debased personality of Cham with those of his brothers. While Noach was inebriated, Shem and Yefes respectfully remained outside of his tent. Cham, in contrast, did not hesitate and audaciously entered. His action was aggrieved even more because he was a father himself. His experience with his own children should have sensitized him to act quite differently towards his father. But not only did he see his father’s shame, he took pleasure in telling about his father to his brothers with sneers and derision.   Rabbi Samson Raphael Hirsch Zt”l continues with an exposition…

Continue Reading

Home -> 5751 -> Noach

Rabbi L. Scheinbaum
In Noach, 5751

And the world was filled with robbery \ violence. (6:11)

From the sequence of the pesukim it would seem that the Great Flood was the consequence of the widespread corruption. The evil of xnj, while is usually translated as robbery or stealing, but can also be translated as violence, is traditionally emphasized as the major source of their transgression. This generation exhibited a complete lack of respect and sensitivity towards its fellow man. It was one in which its people were uninhibited in over-extending themselves, and stealing the fruits of the labor of others. The Midrash ponders the reason for the destruction of all mankind. Indeed, the criminals must be…

Continue Reading

Home -> 5751 -> Vayishlach

Rabbi L. Scheinbaum
In Vayishlach, 5751

“And I have acquired oxen and donkeys.” (32:6)

“Oxen, this refers to Yosef; donkeys, this refers to Yisacher (Midrash Rabba). Yaakov  sent a message  to Eisav informing  him of his  vast wealth, in order to impress him,  so that he may  thereby gain favor in  his eyes. This Midrash comments that Yaakov’s reference to his ox and donkey is a metaphor  for  Yosef  and  Yisacher.  This  seems  puzzling!  Yaakov’s intention is to impress  Eisav with  his strength  and power.  Why then does he set forth the two sons who represent the spiritual dimension of the twelve tribes? Yosef who is famous for being the great tzadik and Yisacher…

Continue Reading

Home -> 5751 -> Yisro

Rabbi L. Scheinbaum
In Yisro, 5751

“Anyone who will touch the mountain will die.” (19:12)

The Chofetz Chaim applies this posuk as a lesson of the respect and reverence to be given to a Torah scholar. The Jewish people were instructed not to touch Har Sinai, due to its consecration as the place where the Torah would be given. This honor was extended to a harain, although it has no mind or feelings; how much more so should one be careful of in the respect afforded to a Torah scholar, one who has actually studied and absorbed the Torah. The Ateres Mordechai suggests a more homiletic approach. Often ulterior motives and personal interests can cloud…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!