Derech Eretz – Page 69 – Peninim on the Torah

“But the dove could not find a resting place…and it returned to him to the Ark…So he put forth his hand, and took it and brought it to him to the Ark.” (8:9)

Noach sent the dove out of the Ark in search of dry land to ascertain if the time had come when the Flood was finally over. The first time, the dove returned and Noach stretched out his hand, taking the dove back into the Ark. The Torah seems to be using this incident to tell us something. Why is it of any significance to us if the dove flew back into the Ark or was brought back in through Noach? Horav Yechezkel Munk, Shlita, Ram b’Yeshivas Telz, shared an insight with me which elucidates the matter. The generation of the…

Home -> 5773 -> Balak

וירא בלק... את כל אשר עשה ישראל לאמרי... וירא פינחס... ויקם מתוך העדה...

Rabbi L. Scheinbaum In Balak, 5773

Balak saw… all that Yisrael had done to the Emori (22:2). Pinchas saw… and he stood up from amid the assembly. (25:7)

Our parsha begins with one re’iyah, observation, and closes with another re’iyah. Balak opens the parsha with Va’yaar Balak ben Tzippor, “And Balak ben Tzippor saw.” Pinchas, heir to the Priestly throne of his grandfather Aharon HaKohen, concludes the parsha with his re’iyah, Vayaar Pinchas ben Elazar ben Aharon HaKohen va’yakom mitoch ha’eidah, va’yikach romach b’yado, “And Pinchas ben Elazar ben Aharon HaKohen saw, and he stood up from amid the assembly and took a spear in his hand” (25:7).We understand that, whenever the Torah states that someone “saw,” it is important to explain what in particular caught his attention….

Home -> 5773 -> Acharei Mos

אחרי מות שני בני אהרן בקרבתם לפני ד' וימתו

Rabbi L. Scheinbaum In Acharei Mos, 5773

After the death of Aharon’s two sons. (16:1)

The Midrash states four reasons for the untimely, tragic deaths of Nadav and Avihu. Among these is the idea that, Lo natlu eitzah, zeh mi’zeh, “They did not take counsel one from another.” Ish machtaso, “Each man his firepan” (Vayikra 10:1) intimates that each one acted on his own without consulting the other. It was as if each one were to say, “I know what to do; I have no reason to mull it over with anyone else.” Horav Arye Leib Bakst, zl, posits that this is how we should understand the failing of Rabbi Akiva’s disciples, who also died…

Home -> 5772 -> Kedoshim

ושרט לנפש לא תתנו בבשרכם...את שבתתי תשמרו ומקדשי תיראו אני ד'. אל תפנו אל האבת

Rabbi L. Scheinbaum In Kedoshim, 5772

You shall not make a cut in your flesh for the dead…My Shabbosos you shall observe and My Sanctuary shall you revere. I am Hashem. Do not turn to (the sorcery of) the Ovos and Yidonim (those who claim to speak with the dead). (Vayikra 19:28, 30, 31)

There is no way of getting around it: the death of a loved one is one of life’s most crippling experiences. This is especially true for the death of a parent – regardless of his or her age. Respect for parents and the deceased has long been one of the hallmarks of Judaism. When a parent passes on to the World of Truth, the surviving family reacts with grief, followed by public displays of reverence. The family observes shivah, the seven-day mourning period. Sons recite Kaddish for eleven months following the death of a parent. It is a time when…

Home -> 5772 -> Acharei Mos

אחרי מות שני בני אהרן בקרבתם לפני ד' וימתו

Rabbi L. Scheinbaum In Acharei Mos, 5772

After the death of Aharon’s two sons, when they approached before Hashem, and they died. (16:1)

The Midrash says that when Iyov heard about the tragic deaths of the two sons of Aharon HaKohen, he said, Af l’zos yecherad libi v’yitar mimkomo; “Even for this, my heart trembles and it leaps from its place” (Iyov 37:1). Iyov had suffered as no other man. He believed that he did not deserve such extreme pain and misery to be visited upon him. He had led a virtuous and pious life, and he had done no wrong, certainly nothing of the caliber to warrant such serious punishment. He claimed that the physical/emotional pain of losing his children and his…

Home -> 5759 -> Pinchas

Rabbi L. Scheinbaum In Pinchas, 5759

Therefore say, “behold, I give him My covenant — the peace. (25:12)

The Targum Yonasan says that Hashem granted Pinchas transcendence over death. He was transformed into Eliyahu Ha’navi, who will be the harbinger of the Final Redemption. Indeed, the Zohar Hakadosh writes that the Angel of Death has no dominion over he who is for the Name of Hashem, as he does over the average human being. Obviously, this statement has a deeper meaning than meets the eye. Why was Pinchas selected for this unique position? Horav Eliyahu Schlesinger, Shlita, cites a pasuk in this parsha (27:16) in which Moshe asks Hashem to appoint his successor, “May Hashem, G-d of spirits…

Home -> Masei -> 5759

Rabbi L. Scheinbaum In 5759, Masei

But if with suddenness, without enmity, did he push him… and the assembly shall return him to his city of refuge where he had fled… he shall dwell in it until the death of the Kohen Gadol. (35:22,25)

In the Talmud Makos 11b, Chazal tell us that the unintentional murderer is not permitted to leave the City of Refuge. Indeed, he is confined there until the death of the Kohen Gadol. Nothing – regardless of its critical need – can change this. Even if he is a great general who is needed by Klal Yisrael, he may not leave. There he lives; there he will die; there he will be buried. This halachah is perplexing. We are taught that pikuach nefesh, issues concerning life or death, are of overriding concern. Thus, they have the power to push aside…

Home -> Matos -> 5759

Rabbi L. Scheinbaum In 5759, Matos

So there was delivered from the thousands of Yisrael, a thousand from each tribe. (31:5)

Rashi says that the term “vayimasru,” “there was delivered,” implies that the Jewish soldiers were actually coerced into going to battle. They were well aware that Moshe Rabbeinu’s demise was dependent upon his carrying out this last war, and they did not wish to see their beloved leader die. Rashi adds that, interestingly, for much of their forty-year sojourn they either complained to — or about — Moshe. There was rarely a peaceful moment in their relationship. Now, when confronted with the imminence of his death, they do not wish to see him depart. This indicates their deep love for…

Home -> Bamidbar -> 5759

Rabbi L. Scheinbaum In 5759, Bamidbar

Count the Bnei Levi (according to their fathers’ household, according to their families) every male from one month of age and up shall you count them. Moshe counted them according to the word of Hashem as he had been commanded. (3:15,16)

Rashi cites a dialogue between Moshe Rabbeinu and Hashem. Moshe asked the Almighty, “How do I enter the tents to determine the number of infants in their home?” It would have been improper for Moshe to enter the Levite tents to count the number of suckling infants. Hashem responded, “You do yours and I will do mine.” Moshe would go to the entrance of each tent and wait outside while the Shechinah preceded him, after which a Heavenly voice would proclaim the number of babies in the tent. We must understand how it was that Moshe decided to do things…

Home -> Bamidbar -> 5759

Rabbi L. Scheinbaum In 5759, Bamidbar

Hashem spoke to Moshe and Aharon saying: “The Bnei Yisrael shall encamp, each man by his banner according to the insignias of their fathers’ household.” (2:1,2)

The Midrash discusses the remarkable level of sanctity achieved by Klal Yisrael as a result of their degalim, banners. Indeed, Chazal cite a dialogue between the gentile nations in which they attempt to dissuade Klal Yisrael from maintaining their allegiance to Hashem. Klal Yisrael’s response to the gentiles’ negativity was the beauty and sanctity of the degalim that evoked their pride in being Jewish. We must endeavor to understand what it is about the degalim that engendered such feelings of self – esteem and pride. Horav Mordechai Rogov, zl, offers two responses to this question. He explains that Torah and…

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“But the dove could not find a resting place…and it returned to him to the Ark…So he put forth his hand, and took it and brought it to him to the Ark.” (8:9)

וירא בלק... את כל אשר עשה ישראל לאמרי... וירא פינחס... ויקם מתוך העדה...

Balak saw… all that Yisrael had done to the Emori (22:2). Pinchas saw… and he stood up from amid the assembly. (25:7)

אחרי מות שני בני אהרן בקרבתם לפני ד' וימתו

After the death of Aharon’s two sons. (16:1)

ושרט לנפש לא תתנו בבשרכם...את שבתתי תשמרו ומקדשי תיראו אני ד'. אל תפנו אל האבת

You shall not make a cut in your flesh for the dead…My Shabbosos you shall observe and My Sanctuary shall you revere. I am Hashem. Do not turn to (the sorcery of) the Ovos and Yidonim (those who claim to speak with the dead). (Vayikra 19:28, 30, 31)

אחרי מות שני בני אהרן בקרבתם לפני ד' וימתו

After the death of Aharon’s two sons, when they approached before Hashem, and they died. (16:1)

Therefore say, “behold, I give him My covenant — the peace. (25:12)

But if with suddenness, without enmity, did he push him… and the assembly shall return him to his city of refuge where he had fled… he shall dwell in it until the death of the Kohen Gadol. (35:22,25)

So there was delivered from the thousands of Yisrael, a thousand from each tribe. (31:5)

Count the Bnei Levi (according to their fathers’ household, according to their families) every male from one month of age and up shall you count them. Moshe counted them according to the word of Hashem as he had been commanded. (3:15,16)

Hashem spoke to Moshe and Aharon saying: “The Bnei Yisrael shall encamp, each man by his banner according to the insignias of their fathers’ household.” (2:1,2)

YEARS

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