Emes – Page 61 – Peninim on the Torah

“The one to whom the house belongs shall come and declare to the kohen, saying, ‘Something like an affliction has appeared to me in the house.'” (14:35)

It is interesting to note that when the Torah refers to someone who has an affliction on his body, it says, ivfv kt tcuvu, “He shall be brought to the kohen (14:2). In contrast, in regard to a plague afflicting a house it says here “He shall come to the kohen.” What reason is there for this disparity between the two plagues ? Horav Dovid Feinstein, Shlita, makes a noteworthy observation. The plagues which strike one’s body, clothes, or home are an indication from Above that something is wrong with this person. The affliction progresses from the individual to his…

Home -> 5755 -> Tazria

Rabbi L. Scheinbaum In Tazria, 5755

“And the kohen shall look and behold, the affliction has covered his entire flesh, then he shall declare the affliction to be pure; having turned completely white, it is pure.” (13:13)

The Commentators have offered many explanations in order to rationalize this perplexing halacha. Indeed, if the white plague area covers as much as ninety-nine percent of the body, the individual is deemed tameh, contaminated. The moment the affliction reaches its climax of one hundred percent coverage of the body, the person becomes tahor, clean. One would venture to say that this law is simply inconsistent with reality. Does one become tahor as soon as he is completely tameh ? Horav Shimon Schwab, z.l., cites the Talmud’s exposition on this pasuk and offers a profound explanation. In Sanhedrin 97a Chazal comment…

Home -> 5755 -> Shemini

Rabbi L. Scheinbaum In Shemini, 5755

“And the Chasidah (stork).” (11:19)

It seems strange for a bird to have a name which is connected with chesed, kindness. The Talmud in Chullin 63a remarks on the bird’s name and states that, indeed, it is a bird which demonstrates kindness towards members of its own species. One may wonder why the Torah saw fit to prohibit such a “compassionate” bird from human consumption. After all, if we are what we eat, is compassion not a character trait everyone should seek to possess ? There are a number of answers to this question. Probably the most notable is one attributed to the Imrei Emes. …

Home -> 5755 -> Tzav

Rabbi L. Scheinbaum In Tzav, 5755

“If he shall offer it for a thanksgiving offering.” (7:12)

One who has survived a life-threatening situation is adjured to bring a Korban Todah, thanksgiving offering. Rashi cites Tehillim 107 which is used by Chazal as the source for requiring a Korban Todah from a Jew who finds himself in any of four types of situations: He has been liberated from prison, has recently recovered from a serious illness, he returned from a sea voyage, or traveled in the desert and has arrived safely. In each of these cases, he is to express his gratitude to Hashem with a specific korban. In Tehillim 50:23 the pasuk states, hbbscfh vsu, jcuz,…

Home -> Vayakhel -> 5755

Rabbi L. Scheinbaum In 5755, Vayakhel

“These are the accounts of the Mishkan, the Mishkan of the Testimony, as they were rendered according to the directive of Moshe, the service of the Leviim was by the hand (authority) of Isamar son of Aharon the Kohen. And Betzalel son of Uri son of Chur, of the tribe of Yehudah, made everything that Hashem commanded Moshe.” (38:21,22)

The Sforno states four characteristics which enabled the perpetuation of the Mishkan, not letting it fall into the hands of enemies. First, it was “Mishkan Ha’eidus,” the Tabernacle of the Testimony, in which the two luchos were deposited attesting to Hashem’s covenant with Bnei Yisrael. Second, it was “rendered according to the directive of Moshe,” the master of all neviim. It was, therefore, especially protected by Hashem. Third, it represented “the service of Leviim by the hands of Isamar.” Isamar was a man of outstanding piety and integrity, whose contribution undoubtedly elevated the spiritual status of the Mishkan. Fourth, it…

Home -> 5755 -> Tetzaveh

Rabbi L. Scheinbaum In Tetzaveh, 5755

“And you shall make holy garments for Aharon your brother, for honor and distinction. Any you shall speak to all that are wise hearted… that they make Aharon’s garments, to sanctify him that he may serve Me.” (28:2,3)

If one carefully reads the text, it is apparent that Moshe’s command to those who were to make the holy vestments was not consistent with Hashem’s command to him. Hashem told Moshe that the garments were to be made for “honor and distinction.” Moshe, however, implored the artisans to make vestments that would sanctify the kohen for his duty to serve Hashem. Why is there a disparity between the two directives? Horav Yosef Yehudah Leib Bloch, z.l., offers the following explanation. The creation of the bigdei kehunah, priestly vestments, was by no means a menial task. It required the creative…

Home -> 5755 -> Yisro

Rabbi L. Scheinbaum In Yisro, 5755

“And Moshe chose able men from all of Yisrael.” (18:25)

Horav Eliyahu Meir Bloch z.l., cites the Sforno who sees a profound implication from this pasuk. After searching for men who possessed all the qualities mentioned by Yisro, he chose “able men” who were well versed in law, diligent in determining the veracity of a situation, and capable of bringing it to a proper conclusion. This definition of “anshei chayil” distinguishes itself from that of the other commentators. Sforno focuses on the individual’s ability to think and use his common sense, coupled with an unremittant desire to make use of these faculties to solve problems. Yisro had suggested four qualifications…

Home -> 5755 -> Beshalach

Rabbi L. Scheinbaum In Beshalach, 5755

“And Bnei Yisrael saw the great hand (of Hashem)… and they believed in Hashem.” (14:31)

A Jew should strive to attain that sublime level of emunah in Hashem, so that he truly believes with a clarity of vision. Let us explain. We have the notion that “seeing is believing.” This means that in order to really believe, one must see. Hence, belief in a given concept is a step lower than actually seeing it. This is not the Torah perspective. The Chidushei Ha’Rim asserts that as Bnei Yisrael stood at the shores of the Red Sea and experienced unprecedented miracles, they were privy to a revelation of Hashem which was unparalleled. The Torah states that…

Home -> 5755 -> Vaeira

Rabbi L. Scheinbaum In Vaeira, 5755

“And I will take you out from under the suffering of Egypt, and I will save you from their bondage, and I shall redeem you with an outstretched arm… And I shall take you to Me for a nation… and you will know that I am Hashem your G-d.” (6:6,7)

Horav Yecheskel Abramski z.l., used to say that without the special “glasses” of the Torah, an individual can not really attain an appreciation of the wonders of Hashem. In the light of the Torah one is better able to acknowledge His Divine guidance of this world in general, and the activities of each individual specifically. Indeed, even the overt miracles which Hashem “performs” make a limited impression upon those who lack the proper Torah hashkafah, outlook/perspective. Horav Abramski applied this theory to the interpretation of the pesukim concerning the geulah, redemption from Egypt, in the following manner: “And I will…

Home -> Shemos -> 5755

Rabbi L. Scheinbaum In 5755, Shemos

“And the anger of Hashem was kindled against Moshe and He said, ‘Is there not Aharon, your brother, the Levi? I know that he can surely speak’ …and he went and he met him at the mountain of G-d, and he kissed him.” (4:14,27)

The Torah relates that when Moshe refused to go to Pharaoh, Hashem became angry and told Moshe that his brother Aharon would be the spokesman instead of him. Describing Hashem’s anger, the Torah uses the phrase, ;t rjhu, which, according to Chazal, reflects a high degree of anger. It indicates that Hashem intends to punish the offender with midaas ha’din, the attribute of Divine justice, devoid of any rachamim, mercy. If this was the case, what was Moshe’s punishment? There does not seem to be any major punishment meted out to Moshe as a result of his resistance to go…

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“The one to whom the house belongs shall come and declare to the kohen, saying, ‘Something like an affliction has appeared to me in the house.'” (14:35)

“And the kohen shall look and behold, the affliction has covered his entire flesh, then he shall declare the affliction to be pure; having turned completely white, it is pure.” (13:13)

“And the Chasidah (stork).” (11:19)

“If he shall offer it for a thanksgiving offering.” (7:12)

“And you shall make holy garments for Aharon your brother, for honor and distinction. Any you shall speak to all that are wise hearted… that they make Aharon’s garments, to sanctify him that he may serve Me.” (28:2,3)

“And Moshe chose able men from all of Yisrael.” (18:25)

“And Bnei Yisrael saw the great hand (of Hashem)… and they believed in Hashem.” (14:31)

“And I will take you out from under the suffering of Egypt, and I will save you from their bondage, and I shall redeem you with an outstretched arm… And I shall take you to Me for a nation… and you will know that I am Hashem your G-d.” (6:6,7)

“And the anger of Hashem was kindled against Moshe and He said, ‘Is there not Aharon, your brother, the Levi? I know that he can surely speak’ …and he went and he met him at the mountain of G-d, and he kissed him.” (4:14,27)

YEARS

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