Emes – Page 42 – Peninim on the Torah

Any man whose wife shall go astray and commit treachery against him. (5:12)

Rashi comments that the Torah specifically employs the word tisteh with a sin as opposed to a samach– to describe the woman’s going astray in being unfaithful to her husband. The word tisteh is connected to the word shtus, which means foolishness. Hence, Chazal say that one who commits an act of adultery or becomes a partner in an immoral relationship has “lost his mind”. As Chazal describes it, “A spirit of foolishness has entered his mind.” They cite the pasuk in Mishlei, 6:32, “He who has illicit relations with a woman lacks a heart.” In his commentary on Pirkei…

Home -> Mikeitz -> 5757

Rabbi L. Scheinbaum In 5757, Mikeitz

“And he said to his brother, my money has been returned… and they turned trembling one to another, saying, ‘What is it that Hashem has done to us?'” (42:28)

If we were to analyze the brothers’ response to this occurrence, we might be tempted to say, “What did you expect?” They had sold their brother into slavery, and Hashem was delivering their retribution. Why are they complaining?” Indeed, in the Talmud Tannis 9a Chazal allude to this. They cite the pasuk in Mishlei 19:3 iuveles adam tesalef darko v’al hashem yezaef leebo.“The foolishness of man perverts his way; and his heart frets against Hashem.” A fool makes a mistake and then complains about the punishment he receives from the Almighty. Likewise, the brothers had sold Yosef and now they…

Home -> Matos -> 5757

Rabbi L. Scheinbaum In 5757, Matos

And Moshe became angry at the officers of the army…and Elazar the Kohen told the soldiers going to war, “This is the statute of the Torah that Hashem told Moshe. (31:14)

One should do everything possible to contain his anger. Perhaps, if one seriously considers the devastating effect of anger, he would exert more effort to control himself. This seems to apply only in the event the anger is unfounded. What about situations in which one feels his anger is justified — or if it really is justified? Rav Chaim claims that the detrimental results of anger, the loss of one’s wisdom and stature, apparently occur regardless of the nature of the anger. Indeed, by taking into account the tragic effects of anger, one might quite possibly deter the anger from…

Home -> 5757 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5757

And He said to him, ‘I am Hashem Who took you out of Uhr Kasdim.’ (15:7)

The scene in which Hashem “introduced” Himself to Avraham is anthologized in the Midrash. It is compared to a man who was traveling from place to place and suddenly came upon an illuminated castle. Upon seeing this sight he asked, “Is it possible that this castle does not have a master?” Suddenly, the master peeked out and said, “I am the master of this castle.” So, too, Avraham was awestruck by the magnificence of this world. This prompted him to ask, “Is it possible that such a grandiose world has no master?” Hashem responded, “I am its Master.” If we…

Home -> 5757 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5757

And Hashem said to Avram, “Go for yourself from your land, and from your birthplace, and from your father’s home.” (12:1)

One would expect the Torah to introduce Avraham Avinu in a more auspicious manner. The Torah should have mentioned the background of the first person who Hashem chose to be the progenitor of His people; the individual who on his own discovered the existence of Hashem; the man who rebelled against a world filled with pagans. Who was he? From where did he originate? What did he do in his youth and middle age? Our introduction to Avraham Avinu is Hashem’s command to him, “Lech Lecha!” The various commentators address this question, each offering his own response. Perhaps the most…

Home -> 5757 -> Korach

Rabbi L. Scheinbaum In Korach, 5757

On the next morning…and behold the staff of Aharon had blossomed it brought forth a blossom, sprouted a bud and almonds ripened. (17:23)

Finally, the people were privy to clear, unequivocal truth – Aharon was Hashem’s choice for Kohen Gadol. Alas, the miracle of Aharon’s staff occurred after Korach and his followers met their terrible end — and over fourteen thousand Jews perished in a plague. Would it not have been more advantageous that the miracle of Aharon’s selection take place in the presence of his detractors, so that they could witness the truth? Perhaps it would have inspired them to repent. Such action might have circumvented the ensuing tragedy. Obviously, proof would have had little or no effect upon Korach and his…

Home -> Ki Sisa -> 5757

Rabbi L. Scheinbaum In 5757, Ki Sisa

“And the people saw that Moshe delayed in descending the mountain, and the people congregated around Aharon and said to him, ‘Rise up, make for us gods that will go before us….This is your god, O’ Yisrael, which brought you up from the land of Egypt.” (32:1,4)

Klal Yisrael’s reaction to Moshe Rabbeinu’s apparent delay returning from Har Sinai has concerned Chazal. The commentators attempt to explain Klal Yisrael’s ingratitude. Chazal compare the revelation at Har Sinai to a wedding between Hashem Yisborach and Knesses Yisrael. Does such an exalted relationship deteriorate simply as a result of lateness? Why were the people so impatient? Do we expect patience only of others but not of ourselves? The consensus of opinion is that either a misunderstanding existed regarding the time of Moshe’s return, or, as Chazal relate, the Satan “showed” Bnei Yisrael that Moshe’s body was being carried in…

Home -> Ha'azinu -> 5757

Rabbi L. Scheinbaum In 5757, Ha'azinu

 Because you trespassed against Me among the Bnei Yisrael at the waters of Merivas Kadesh….because you did not sanctify Me among Bnei Yisrael. (32:51)

Rashi attributes Moshe and Aharon’s sin to their non-compliance with Hashem’s original command to speak to the rock. Instead, they chose to strike the rock. The actual change did not elicit the punishment. It was, as Rashi explains, their failure to take advantage of an opportunity for increased Kiddush Hashem, sanctification of Hashem’s Name. Had Moshe spoken to the rock, Bnei Yisrael would have made a kal v’chomer, an fortiori argument. They would have reasoned: If a stone that does not receive reward or punishment listens to Hashem’s command, should not we surely do so? Horav Simcha Zissel Broide, Shlita,…

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Rabbi L. Scheinbaum In 5757, Ha'azinu

The Rock–Perfect is His work, for all His paths are justice. (32:4)

Hashem’s judgment is meticulous and fair. Our inability to comprehend His justice is not a reason to disdain those areas of Heavenly justice to which we do not relate well. Hashem has reasons for every Heavenly act and decree. Most are not within our scope of comprehension. Therefore, we need emunah, faith. We are to trust in Hashem that everything He does is good–even though we do not necessarily understand His decree. Life is all part of one great continuum. Everyone has his “day in court.” We are not on this world long enough to see or comprehend everything…

Home -> 5757 -> Emor

Rabbi L. Scheinbaum In Emor, 5757

I should be sanctified among the Bnei Yisrael. (22:32)

Every Jew is commanded to sanctify Hashem’s Name. A Jew’s total demeanor is to reflect his subordination to Hashem. His behavior must be admirable; his dealings with others, the height of integrity, his devotion to mitzvos, exemplary. This pasuk serves as the general commandment to give up one’s life, if necessary, to sanctify Hashem’s Name. It, therefore, seems strange that the Torah does not write this mitzvah in a stronger, more emphatic form. It simply says, “I should be sanctified.” Why does the Torah not say, “Sanctify My Name,” as a form of command. The Torah seems to take a…

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Any man whose wife shall go astray and commit treachery against him. (5:12)

“And he said to his brother, my money has been returned… and they turned trembling one to another, saying, ‘What is it that Hashem has done to us?'” (42:28)

And Moshe became angry at the officers of the army…and Elazar the Kohen told the soldiers going to war, “This is the statute of the Torah that Hashem told Moshe. (31:14)

And He said to him, ‘I am Hashem Who took you out of Uhr Kasdim.’ (15:7)

And Hashem said to Avram, “Go for yourself from your land, and from your birthplace, and from your father’s home.” (12:1)

On the next morning…and behold the staff of Aharon had blossomed it brought forth a blossom, sprouted a bud and almonds ripened. (17:23)

“And the people saw that Moshe delayed in descending the mountain, and the people congregated around Aharon and said to him, ‘Rise up, make for us gods that will go before us….This is your god, O’ Yisrael, which brought you up from the land of Egypt.” (32:1,4)

Because you trespassed against Me among the Bnei Yisrael at the waters of Merivas Kadesh….because you did not sanctify Me among Bnei Yisrael. (32:51)

The Rock–Perfect is His work, for all His paths are justice. (32:4)

I should be sanctified among the Bnei Yisrael. (22:32)

YEARS

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