Emes – Page 62 – Peninim on the Torah

Rabbi L. Scheinbaum In 5755, V'zos HaBrachah

“And by all the strong hand, and all the great fear which Moshe did in the eyes of all Yisrael.” (34:12)

In the Talmud, Shabbos 87, Chazal interpret “And by all the strong hand,” as referring to Moshe’s act of breaking the luchos. It is notable that Moshe’s epitaph, the climax of the career of Klal Yisrael’s greatest leader, recorded the smashing of the luchos as his greatest moment. Should not Moshe have been remembered for a more “positive” act, rather than for an act of destruction ? Horav Eli Munk, z.l., infers from here that this was Moshe’s ultimate act of authority. He took a “positive” stand against the tide of alienation. He reacted angrily to a wave of liberal…

Home -> 5755 -> Ki Seitzei

Rabbi L. Scheinbaum In Ki Seitzei, 5755

Then you shall call out and say before Hashem your G-d, ‘An Aramean tried to destroy my forefather. He descended to Egypt and sojourned there.'” (26:5)

Rashi follows the Midrashic interpretation of the pasuk. The Midrash considers the “Aramean” to be none other than the deceitful Lavan, who left no stone unturned in his quest to destroy Yaakov Avinu. Yaakov subsequently descended to Egypt to be “greeted” by the tyrannical Pharaoh. The one who is bringing the Bikkurim expresses his gratitude to Hashem(the declaration begins with this pasuk), for without His intervention there would be no “zeicher,” remembrance, left of Klal Yisrael. Rashi’s choice of instances in which Yaakov was saved from certain destruction is enigmatic. Were these two crises the only situations in which he…

Home -> 5755 -> Shoftim

Rabbi L. Scheinbaum In Shoftim, 5755

“And he shall not have too many wives, so that his heart may not turn astray; and he shall not greatly increase silver and gold for himself.” (17:17)

The Yerushalmi, Sanhedrin 2:6, explains why Shlomo Ha’Melech was deposed. Chazal comment that the “yud” of the word vcrh came before Hashem and “complained” that Shlomo Ha’Melech was rejecting a Torah prohibition. The Torah states that the king may not increase his wives, and Shlomo had done just that. Hashem responded that a thousand Shlomos would come and go, but never would a single letter of the Torah be eliminated. We must endeavor to understand why, specifically, it was the “yud” that complained. Why did not any of the other letters voice their opinion ? What underlying message did the…

Home -> V'zos HaBrachah -> 5774

תורה צוה לנו משה מורשה קהלת יעקב

Rabbi L. Scheinbaum In 5774, V'zos HaBrachah

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

The above pasuk contains the name of our quintessential leader, the Rabban Shel Kol Yisrael, Moshe Rabbeinu, and also that of the third Patriarch, the b’chir ha’Avos, chosen one of the Patriarchs, Yaakov Avinu. Does a relationship exist between these two, or is the mention of both in the same pasuk arbitrary? Horav Aryeh Leib Heyman, zl, observes that, in a similar instance, we find Yaakov’s name together with that of Yosef. True, they were father and son. In his commentary to Parashas Vayeishev, however, Rashi notes this, explaining that this association reflects a powerful verity: the events of Yosef’s…

Home -> 5755 -> Re'eh

Rabbi L. Scheinbaum In Re'eh, 5755

“See, I present before you today a blessing and a curse. The blessing that you listen… and the curse if you do not listen.” (11:26-28)

Why does the Torah seize upon “listening” as the requisite for blessing ? Why not action ? Are we not implored to “observe” and to “do” — not merely to “listen” ? Horav Shmuel Pinchasi, Shlita, asserts that the source of blessing and its tragic counterpart is one’s ability to “listen.” Even prior to one’s decision, one’s ability to listen will determine whether his actions will result in blessing or curse. One who refuses to listen, who is afraid to confront the reality of truth, is relegating himself to a life of curse. This form of listening does not refer…

Home -> Vayikra -> 5774

ונפש כי תחטא ושמעה קול אלה והוא עד או ראה או ידע אם לא יגיד ונשא עונו

Rabbi L. Scheinbaum In 5774, Vayikra

If a person will sin: if he accepted a demand for an oath, and he is a witness – either he saw or he knew. (5:1)

I recently came across a story related by a father, telling about a traumatic experience that he and his family had undergone with one of their teenage sons. A young boy, fifteen years old, had slowly begun to drift away from his attachment to Torah. At first, it was gravitation to the frivolities of the outside world. He continued with his usual good middos, character traits, never offending another student, always showing respect for his rebbeim, his good natured smile always manifest on his face. Yet, this was not enough to maintain his tenure in the yeshivah where he was…

Home -> 5755 -> Va'eschanan

Rabbi L. Scheinbaum In Va'eschanan, 5755

“You shall not add to the word that I command you, nor shall you subtract from it, to observe the commandments of Hashem … Your eyes have seen what Hashem did with Baal Pe’or.” (4:2,3)

The sequence of the pesukim raises two issues. First, the order of the commands demands explanation. One would assume that the admonition regarding subtracting from the Torah would be written first, because it is so obvious. The Torah should have subsequently warned us against trying to become too pious to the point that we feel we know what the Creator is thinking. Horav Dovid Feinstein, Shlita, explains that in truth the “do not subtract” is essentially a corollary of the “do not add.” Whenever one attempts to amend the Torah by adding to it, he is actually subtracting from it….

Home -> Vayigash -> 5774

ולא יכול יוסף להתאפק לכל הנצבים עליו... ולא עמד איש אתו בהתודע יוסף אל אחיו

Rabbi L. Scheinbaum In 5774, Vayigash

Now Yosef could not restrain himself in the presence of all who stood before him… Thus no one remained with him when Yosef made himself known to his brothers. (45:1)

If ever a passage in the Torah has been laden with ambiguity, it is the episode of Yosef with his brothers. Clearly, whatever explanation we offer is superficial. The story of Yosef and his brothers is replete with profound esoteric principles that absolutely defy our ability to understand. These are the ways of G-d. We are not capable of understanding Hashem’s reasons for causing Yaakov’s troubles, Yosef’s loneliness, and the brothers’ envy which precipitated the twenty-two year separation of the father from his beloved son. The manner in which Yosef and his brothers finally became reunited and reconciled is no…

Home -> Mikeitz -> 5755

Rabbi L. Scheinbaum In 5755, Mikeitz

“And Yosef commanded to fill their vessels (with) grain and to restore their money each one’s to his sack.” (42:25)

In an attempt to cause his brothers to return to Egypt, Yosef returned their money to them and placed it in their sacks. This seems unnecessary. Would they not have returned simply due to the famine in the land? Also, Shimon was still incarcerated in Egypt. They had to come back to redeem him! The Brisker Rav z.l. gives a simple, but striking, response. The ten brothers were Shivtei Kah, the forebears of the ten tribes of Klal Yisrael. They constituted the standard for our nation. We have no idea of the level of bitachon, trust in Hashem, which they…

Home -> Mikeitz -> 5755

Rabbi L. Scheinbaum In 5755, Mikeitz

“And now let Pharaoh look for a discerning and wise man. ” (41:33)

Rashi interprets Pharaoh’s question literally, “If we were to seek such a unique individual, could we possibly find one such as he?” The Satmar Rebbe z.l., questions Pharaoh’s attitude. Even if Yosef appeared to be the “best man” for the job, why was Pharaoh so reticent to search for someone who might better qualify for the position? He should first have searched for a great and capable leader. Afterwards, he could have offered Yosef the position by default. The Rebbe offers a novel response. Yosef was proficient in all seventy languages. The angel Gavriel had taught them to him. If…

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“And by all the strong hand, and all the great fear which Moshe did in the eyes of all Yisrael.” (34:12)

Then you shall call out and say before Hashem your G-d, ‘An Aramean tried to destroy my forefather. He descended to Egypt and sojourned there.'” (26:5)

“And he shall not have too many wives, so that his heart may not turn astray; and he shall not greatly increase silver and gold for himself.” (17:17)

תורה צוה לנו משה מורשה קהלת יעקב

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

“See, I present before you today a blessing and a curse. The blessing that you listen… and the curse if you do not listen.” (11:26-28)

ונפש כי תחטא ושמעה קול אלה והוא עד או ראה או ידע אם לא יגיד ונשא עונו

If a person will sin: if he accepted a demand for an oath, and he is a witness – either he saw or he knew. (5:1)

“You shall not add to the word that I command you, nor shall you subtract from it, to observe the commandments of Hashem … Your eyes have seen what Hashem did with Baal Pe’or.” (4:2,3)

ולא יכול יוסף להתאפק לכל הנצבים עליו... ולא עמד איש אתו בהתודע יוסף אל אחיו

Now Yosef could not restrain himself in the presence of all who stood before him… Thus no one remained with him when Yosef made himself known to his brothers. (45:1)

“And Yosef commanded to fill their vessels (with) grain and to restore their money each one’s to his sack.” (42:25)

“And now let Pharaoh look for a discerning and wise man. ” (41:33)

YEARS

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