Emes – Page 69 – Peninim on the Torah

והיה כי ישאלך בנך מחר לאמר מה זאת ואמרת אליו בחזק יד הוציאנו ד' ממצרים מבית עבדים

And it shall be when your son will ask you at some future time, “What is this?” You shall say to him, “With a strong hand Hashem removed us from Egypt from the house of bondage.” (13:14)

Rashi explains the above pasuk as presenting the question of a foolish child who is unable to ask a question in depth. Therefore, he is vague and simply asks, “What is this?” Elsewhere, the Torah presents the question differently: “What are the testimonies, statutes and judgments, etc.?” This is the question of the wise son. Thus, the Torah speaks with respect to four sons: the wicked one; the one who is unable to ask; the one who asks in a vague manner; the one who asks in a wise manner. Horav Gamliel Rabinowitz, Shlita, derives from the Torah’s addressing four…

Home -> 5774 -> Beshalach

מלחמה לד' בעמלק מדר דר

Rabbi L. Scheinbaum In Beshalach, 5774

A war against Amalek from generation to generation. (17:16)

Hashem will continue the war against Amalek from generation to generation – literally, forever, until the memory of that evil nation will be expunged. The Melitzer Rebbe, Shlita, of Ashdod derives from here the profound difference between the Jewish People and the offspring of Amalek. Dor l’dor yeshabach maasecha, “Generation to generation will praise Your deeds” (Tehillim 145:4). The very essence of the Jewish People is dependent upon their mesorah, tradition transmitted throughout the generations, from father to son. Dor l’dor, generation to generation. The lamed connects the first dor, generation, to the next. There is a filial bond that…

Home -> 5774 -> Beshalach

אז ישיר משה ובני ישראל את השירה הזאת לד'

Rabbi L. Scheinbaum In Beshalach, 5774

Then Moshe and Bnei Yisrael sang this song to Hashem. (15:1)

The verb yashir, he sang [will sing] is written in the future tense, although it is clearly a reference to an event which had already taken place. Rashi explains that the future tense is related to a past occurrence, the time that Moshe Rabbeinu first considered singing. In an alternative exposition, he quotes Chazal, who interpret yashir as referring to an event which will yet take place in the future. This pasuk is a remez, allusion, that the axiom, Techiyas HaMeisim min haTorah, the Resurrection of the Dead, is referenced in the Torah. Indeed, Moshe and all Yisrael sang then,…

Home -> Behar -> 5774

ולא תונו איש את עמיתו ויראת מאלקיך

Rabbi L. Scheinbaum In 5774, Behar

Each of you shall not aggrieve his fellow, and you shall fear your G-d. (25:17)

Chazal teach that, unlike the previous pasuk (14), “Do not aggrieve one another,” which refers to business conduct, this pasuk addresses the prohibition of onoas devarim, hurting people with words. Regrettably, too many ways exist in which we knowingly and unknowingly transgress this sin. Who does not know the meaning of the term shtoch, sticking a needle into a person? Sadly, a needle comprised of words is ultimately more painful, and the pain endurance longer, than a needle of steel. Reminding people of their earlier infractions or other embarrassing events in their past, be it their own or that of…

Home -> 5774 -> Beha'alosecha

עשה לך שתי חצוצרת כסף מקשה תעשה אתם והיו לך למקרא העדה ולמסע את המחנות

Rabbi L. Scheinbaum In Beha'alosecha, 5774

Make for yourself two silver trumpets – make them hammered out, and they shall be yours for the summoning of the Assembly and to cause the camps to journey. (10:2)

The Talmud Menachos 28b states: “All the vessels which Moshe made were valid for him and (remained) valid for future generations. (This is exclusive of) the Chatzotzros, silver trumpets, which were valid for him and invalid for future generations.” The limitations of age did not apply to such keilim, vessels, as the Menorah, Shulchan, Shofar; every utensil which Moshe Rabbeinu had made was perfectly kosher, valid, for all future generations. The silver trumpets were different. They were made by Moshe for his own use; no one else could use Moshe’s trumpets. They would have to fashion their own. The rationale…

Home -> 5774 -> Balak

ויאמר אלקים אל בלעם לא תלך עמהם לא תאר את העם כי ברוך הוא

Rabbi L. Scheinbaum In Balak, 5774

G-d said to Bilaam, “You shall not go with them! You shall not curse the people, for it is blessed.” (22:12)

Bilaam really wanted to do his job, to carry out his mission to curse the Jews. Hashem told him that he should not go. Bilaam offered to send a curse via long distance from his home. Hashem reiterated His position: no cursing the Jews. Bilaam then offered (out of the kindness of his heart) to bless the Jews. Hashem replied, “They do not require your blessing. They are a blessed people.” Rashi analogizes this to a bee whose honey is very tasty and beneficial, but, accompanying procuring the honey, is the chance that one might get stung. We tell it…

Home -> 5774 -> Balak

וישלח מלאכים אל בלעם בן בעור פתורה

Rabbi L. Scheinbaum In Balak, 5774

He sent messengers to Bilaam ben Beor to Pesor. (22:5)

The parsha introduces us to Bilaam ha’rasha, the wicked, evil Bilaam, the prophet who was the designated pagan counterpart of Moshe Rabbeinu. While our quintessential leader certainly had no equal, Bilaam, as the Midrash explains, was the Heavenly response to the pagan world’s request for equal leadership. Although Bilaam could not have been less like Moshe, he did have within him the ability to rise very high in prophetic powers. As we mentioned, he was a degenerate; as such, he was precluded from rising to spiritual ascendency. In which specific aspects of his behavior did Bilaam manifest these shortcomings, which…

Home -> 5774 -> Acharei Mos

כמעשה ארץ מצרים אשר ישבתם בה וכמעשה ארץ כנען... לא תעשו... ובחוקותיהם לא תלכו

Rabbi L. Scheinbaum In Acharei Mos, 5774

Do not perform the practice of the land of Egypt in which you dwelled; and do not perform the practice of the land of Canaan… and do not follow their traditions. (18:3)

Rashi explains that Klal Yisrael is herein enjoined not to emulate the customs and practices of the nations, such as attending theaters and stadiums to watch the gladiators battle one another. We are being taught here a new perspective on Judaism. There are areas of human endeavor which, although not Biblically or Rabbinically prohibited, are nonetheless inappropriate for the Jew. As we will see in the next parsha, which begins with the words, Kedoshim tiheyu, “You shall be holy,” the Jew has a higher calling: to sanctify himself. It is not enough to perform mitzvos and distance oneself from sin;…

Home -> 5774 -> Acharei Mos

אחרי מות שני בני אהרן

Rabbi L. Scheinbaum In Acharei Mos, 5774

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

Nadav and Avihu were great tzaddikim, righteous and pious persons. Indeed, Hashem attests to their virtue when He says, Bikrovai akadesh, “I will be sanctified through those who are nearest to Me” (Vayikra 10:3). The average person taking a cursory look at this tragedy will, no doubt, have pressing questions that challenge the core of his faith in the Almighty. After all – why? The question screams out at us. Let us posit that, indeed, Nadav and Avihu erred by getting so carried away by their consummate love for Hashem that they just had to go into the Mishkan and…

Home -> 5759 -> Yisro

Rabbi L. Scheinbaum In Yisro, 5759

The entire people responded together and said, “Everything that Hashem has spoken we shall do.” (19:8)

Chazal praise Klal Yisrael’s affirmative response, their ability to accept the challenge of performing Hashem’s command without demanding a rationale. “Naase v’nishma,” – “We will do and we will listen,” was the clarion cry of our anscestors as they accepted the Torah. Chazal cite the awesome reward that Klal Yisrael received for declaring “naase“, we will do, before “nishma,” we will listen. Indeed, Hashem queried, “Who revealed this secret to My children, a phrase that only the ministering angels use?” Ultimately, we have to ask ourselves: What difference does it really make? In the end, they accepted both aspects- to…

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והיה כי ישאלך בנך מחר לאמר מה זאת ואמרת אליו בחזק יד הוציאנו ד' ממצרים מבית עבדים

And it shall be when your son will ask you at some future time, “What is this?” You shall say to him, “With a strong hand Hashem removed us from Egypt from the house of bondage.” (13:14)

מלחמה לד' בעמלק מדר דר

A war against Amalek from generation to generation. (17:16)

אז ישיר משה ובני ישראל את השירה הזאת לד'

Then Moshe and Bnei Yisrael sang this song to Hashem. (15:1)

ולא תונו איש את עמיתו ויראת מאלקיך

Each of you shall not aggrieve his fellow, and you shall fear your G-d. (25:17)

עשה לך שתי חצוצרת כסף מקשה תעשה אתם והיו לך למקרא העדה ולמסע את המחנות

Make for yourself two silver trumpets – make them hammered out, and they shall be yours for the summoning of the Assembly and to cause the camps to journey. (10:2)

ויאמר אלקים אל בלעם לא תלך עמהם לא תאר את העם כי ברוך הוא

G-d said to Bilaam, “You shall not go with them! You shall not curse the people, for it is blessed.” (22:12)

וישלח מלאכים אל בלעם בן בעור פתורה

He sent messengers to Bilaam ben Beor to Pesor. (22:5)

כמעשה ארץ מצרים אשר ישבתם בה וכמעשה ארץ כנען... לא תעשו... ובחוקותיהם לא תלכו

Do not perform the practice of the land of Egypt in which you dwelled; and do not perform the practice of the land of Canaan… and do not follow their traditions. (18:3)

אחרי מות שני בני אהרן

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

The entire people responded together and said, “Everything that Hashem has spoken we shall do.” (19:8)

YEARS

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