Emes – Page 38 – Peninim on the Torah

“Let us make man in Our image and in Our likeness.” (1:26)

Adam, man, is the yetzir kapav shel Ha’kadosh Baruch Hu, fashioned by the hands of Hashem. He is the ultimate creation, exceeding all that preceded him. This is reason enough to reflect upon what it is that distinguishes Adam from all other creations. The commentators focus on various human attributes, which enable man to soar far beyond Hashem’s other creations. Let us focus on one of these attributes. Horav Simcha Bunim, zl, m’Peshischa traces the root of the word adam to damah, compare and contrast, distinguish and differentiate, analyze and understand. Man is gifted with the power to think and…

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תורה צוה לנו משה מורשה קהלת יעקב

Rabbi L. Scheinbaum In 5768, V'zos HaBrachah

The Torah that Moshe commands us is the heritage of the Congregation of Yaakov. (33:4)

Ramban interprets this well-known pasuk to be a declaration of our inherent right to the Torah, as our unassailable possession, to be transmitted from one generation to the next. The word morashah can also be read as me’orasah, married, inspiring Chazal in the Talmud Pesachim 49b to expound that the relationship between the Jewish People and the Torah is similar to that of a chassan and kallah, a groom and his bride. We are wed to the Torah. In his derashos, the Maharal comments that this refers to the entire nation. Every Jew, rich or poor, pedigreed or not, each…

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ויאמר אלקים יהי אור ויהי אור

Rabbi L. Scheinbaum In Bereishis, 5767

And G-d said, “Let there be light,” and there was light. (1:3)

In Sefer Tehillim (119:130) David Ha’melech says, “The introduction of Your words illuminates.” The Midrash in Sefer Shemos explains that this pasuk refers to the opening words of the Torah, “In the beginning G-d created.” Light preceded all of the rest of Creation. Similarly, the Aron HaKodesh, which housed the Torah, also called ohr, light, preceded the other vessels of the Mishkan. Light must precede every other creation; in fact, it must precede everything. The ability to see clearly, to understand the basic foundation of knowledge, is a prerequisite for an undistorted view of life. Clarity of vision is the…

Home -> V'zos HaBrachah -> 5766

ולא קם נביא עוד בישראל כמשה...ולכל היד החזקה...אשר עשה משה לעיני כל ישראל

Rabbi L. Scheinbaum In 5766, V'zos HaBrachah

And no prophet has arisen in Yisrael like Moshe… and for all the mighty hand… that Moshe performed before the eyes of all Yisrael. (34:10,12)

Moshe Rabbeinu was the quintessential leader of the Jewish People. His epitaph is stated in the last verses of the Torah, where he is lauded as the greatest Prophet in Yisrael who was the conduit for Hashem’s miraculous signs and wonders, which revealed Hashem in His Almighty power. Moshe displayed his “mighty hand,” the hand that would not brook any impudence from within – any form of deviation that would alienate his people from the truth. Moshe received the Torah from Hashem with his own hands. His hands were unique, representing an individual who had reached the epitome of service to…

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שמע ה' קול יהודה

Rabbi L. Scheinbaum In 5766, V'zos HaBrachah

Hearken, O’Hashem, to Yehudah’s voice. (33:7)

Shimon did not receive an individual blessing. This was the result of the involvement of the tribe of Shimon in the Shittim tragedy, when their Nasi, Prince, Zimri, had illicit relations with Kozbi, the Midyanite princess, and they supported him. Therefore, Moshe Rabbeinu concealed Shimon’s blessing within Yehudah’s by using the word shema, listen. The root of the name Shimon is also shema, hear, as Leah Imeinu said when she named Shimon: Shama Hashem b’anyi, “Hashem heard my affliction” (Bereishis 29:33). Shimon’s tribe received a portion in Eretz Yisrael, but the Torah does not refer to it as “Shimon’s portion.”…

Home -> 5766 -> Bereishis

ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלבהן וישע ד' אל הבל ואל מנחתו. ואל קין ואל מנחתו לא שעה.

Rabbi L. Scheinbaum In Bereishis, 5766

Kayin brought an offering to Hashem of the fruit of the ground, and as for Hevel, he also brought of the firstlings of his flock and from their choicest. And Hashem turned to Hevel and to his offering, but to Kayin and his offering He did not turn. (4:3-5)

There is a fundamental Halachah that is derived from the seemingly unceremonious depiction of the first murder in history. While Kayin was the innovator of the idea of offering a korban, sacrifice, to Hashem, it was Hevel who followed him with a korban of his own, but his was of a different nature. Kayin brought his offering from the inferior portion of his crop, while Hevel brought from the finest of his flock of sheep. We derive from here the concept of hiddur mitzvah, the obligation to beautify and enhance the performance of a mitzvah, as befits the king to…

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ויהי מקץ ימים ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלבהן

Rabbi L. Scheinbaum In Bereishis, 5766

After a period of time, Kayin brought an offering to Hashem of the fruit of the ground; and as for Hevel, he also brought of the firstlings of his flock and from their choicest. (4:3,4)

Both Kayin and Hevel brought sacrifices to Hashem. Hevel’s sacrifice was accepted, while Kayin’s was not. Kayin was bitter and took it out on Hevel, whom he killed. So goes the incident of the first murder in history. The commentators, each in his own manner, delineate the characterizations of Kayin’s sacrifice that were unacceptable. Simply, Hevel gave of his choicest possessions, while Kayin did not. Is this a reason to lose it and kill Hevel? Furthermore, did Hevel deserve to die? Every occurrence is calculated and validated by a Divine computer. What about Hevel was inappropriate – on his lofty…

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ויאמר אלקים נעשה אדם בצלמנו כדמותנו

Rabbi L. Scheinbaum In Bereishis, 5766

And G-d said, “Let Us make man in Our image, after Our likeness.” (1:26)

Why is the word naaseh, let us make, in the plural form, used to describe the creation of man? It should have said, “I will make.” The Imrei Emes explains that man is not created complete with an array of middos tovos, positive character traits. The refinement of these character traits entails considerable hard work. Indeed, man is a microcosm of the animal world. The nature of all of the animals that preceded his creation is a part of him. He must refine and cleanse himself of any base character traits as he ascends the ladder of spirituality. He must…

Home -> V'zos HaBrachah -> 5765

ולזבולן אמר שמח זבולן בצאתך ויששכר באהליך

Rabbi L. Scheinbaum In 5765, V'zos HaBrachah

Of Zevulun, he said: Rejoice, O’Zevulun, in your excursions, and Yissachar in your tents. (33:18)

Yissachar and Zevulun were two brothers/tribes that had a unique and profound relationship. While Yissachar spent his days and nights engrossed in Torah study, Zevulun engaged in maritime commerce in order to support Yissachar. One brother studied; the other worked, each sharing in the fruits of his brother’s labor. Rashi notes that Zevulun’s name precedes that of Yissachar, despite the fact that Yissachar preceded him in birth. This is because Zevulun made Yissachar’s Torah study possible. What a wonderful and meaningful relationship! Let us momentarily transport ourselves to another world, the world of Truth, Olam Haba, to see how this…

Home -> V'zos HaBrachah -> 5765

וזאת הברכה אשר ברך משה איש האלקים את בני ישראל לפני מותו

Rabbi L. Scheinbaum In 5765, V'zos HaBrachah

And this is the blessing that Moshe, the man of G-d, bestowed upon Bnei Yisrael before his death. (33:1)

Moshe Rabbeinu blessed the nation shortly before he passed from this world. Is that not obvious? He certainly did not bless them after he died! This is why Rashi comments, Moshe said, “If not now, when?” The Maharal, zl, m’Prague, explains that the Torah is teaching us that the blessing of a manhig, leader, is most appropriate towards the end of his life. As long as the leader is vibrant and executing his duties with vigor and stalwartness, it is his function to admonish when needed, exhorting the people to raise their level of observance. He must point out their sins,…

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“Let us make man in Our image and in Our likeness.” (1:26)

תורה צוה לנו משה מורשה קהלת יעקב

The Torah that Moshe commands us is the heritage of the Congregation of Yaakov. (33:4)

ויאמר אלקים יהי אור ויהי אור

And G-d said, “Let there be light,” and there was light. (1:3)

ולא קם נביא עוד בישראל כמשה...ולכל היד החזקה...אשר עשה משה לעיני כל ישראל

And no prophet has arisen in Yisrael like Moshe… and for all the mighty hand… that Moshe performed before the eyes of all Yisrael. (34:10,12)

שמע ה' קול יהודה

Hearken, O’Hashem, to Yehudah’s voice. (33:7)

ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלבהן וישע ד' אל הבל ואל מנחתו. ואל קין ואל מנחתו לא שעה.

Kayin brought an offering to Hashem of the fruit of the ground, and as for Hevel, he also brought of the firstlings of his flock and from their choicest. And Hashem turned to Hevel and to his offering, but to Kayin and his offering He did not turn. (4:3-5)

ויהי מקץ ימים ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלבהן

After a period of time, Kayin brought an offering to Hashem of the fruit of the ground; and as for Hevel, he also brought of the firstlings of his flock and from their choicest. (4:3,4)

ויאמר אלקים נעשה אדם בצלמנו כדמותנו

And G-d said, “Let Us make man in Our image, after Our likeness.” (1:26)

ולזבולן אמר שמח זבולן בצאתך ויששכר באהליך

Of Zevulun, he said: Rejoice, O’Zevulun, in your excursions, and Yissachar in your tents. (33:18)

וזאת הברכה אשר ברך משה איש האלקים את בני ישראל לפני מותו

And this is the blessing that Moshe, the man of G-d, bestowed upon Bnei Yisrael before his death. (33:1)

YEARS

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