Emes – Page 70 – Peninim on the Torah

Hashem spoke to Moshe and said to him, “I am Hashem.” (6:2)

The opening pasuk of this week’s parsha serves as a response to Moshe Rabbeinu’s question/demand of Hashem which ended the previous parsha. Moshe asked Hashem why He intensified Klal Yisroel’s workload after his arrival in Egypt as Hashem’s emissary. It is as if his arrival had made things worse. Hashem said to Moshe, “I am Hashem,” which is interpreted to mean that Hashem has a cheshbon, reckoning, for everything that occurs. Pharaoh will receive his punishment in due time. Moshe’s arrival in Egypt had a specific purpose – even if Moshe did not understand the implications. In truth, the response…

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Rabbi L. Scheinbaum In 5759, Shemos

Hashem said to Aharon, “Go to meet Moshe”…and he went and encountered him at the mountain of G-d, and kissed him. (4:27)

Regarding Aharon’s encounter with Moshe Rabbeinu, the Midrash cites the pasuk in Tehillim 85, “Chesed v’emes nifgashu, tzedek v’shalom nashuku,” “Kindness and truth have met; righteousness and peace have kissed.” Aharon is the symbol of chesed; Moshe represents emes. In the second part of the pasuk, tzedek is the virtue which characterizes Moshe, while Aharon is defined by the virtue of shalom. Horav Elimelech Moller, Shlita, infers from this pasuk that an individual creates his name by his actions and deeds. Thus, when Aharon and Moshe met, it was an encounter of emes and chesed – tzedek and shalom. Moshe…

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Rabbi L. Scheinbaum In Mishpatim, 5759

Do not accept a bribe, for the bribe will blind those who see and corrupt words that are just. (23:8)

Some situations during the course of one’s life are so compelling that they determine one’s course of action. Indeed, one can reach the point of error even in areas which are usually very clear. Man must elevate himself to the point that he transcends his own vested interests, so that he sees the truth in its reality. We find a number of instances in which people — who under normal circumstances had been clear-thinking individuals — suddenly present themselves in a totally diffferent light. We find that in his dispute with Shmuel HaNavi, regarding carrying out his mission of destroying…

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Rabbi L. Scheinbaum In Mishpatim, 5759

You shall not cause pain to any widow or orphan…for if he shall cry out to Me, I shall surely hear his outcry. (22:21,22)

Hashem promises to listen to cries of the widow and orphan. They have no one to whom to turn, other than their Father in Heaven, Who listens very closely to those that are vulnerable to abuse. A classic story occurred, involving the Bais HaLevi, that demonstrates how sensitive we must be to the plight of the unfortunate – especially those who have nowhere to turn. When the Bais HaLevi was a young boy studying in cheder, he witnessed the rebbe striking a young orphan boy who had fought with another boy, who just happened to be wealthy. The Bais…

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Rabbi L. Scheinbaum In Mishpatim, 5759

And these are the ordinances that you shall place before them. (21:1)

The parsha dealing primarily with civil and tort law is juxtaposed on the end of the previous parsha, which details the laws of the Mizbayach, Altar. Chazal derive from here that the Sanhedrin, the court which is the supreme authority of Jewish law, should be located on Har Habayis, near the Bais Hamikdash. Horav Nissan Alpert,zl, explains the reason for this. Avodas Hashem, serving the Almighty in a Jewish way, is different from other religions, whose religious service revolves around prayer, ritual and sacrifice. Their theology consists of a code of beliefs geared towards inculcating the people to an acceptance…

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Rabbi L. Scheinbaum In 5759, Vayeilech

Gather together the people – the men, the women, and the small children. (31:12)

Rashi explains that the men came to study; the women came to hear words of Torah; the children came to give reward to those who brought them. Nachlas Tzvi cites Horav Shraga Moshe Kalmenovitz, zl, who derives a significant lesson from the fact that the parents received reward for bringing their infants to the Hakhel gathering. After all, if the parents were obligated to come, who would be taking care of their children? If the Torah demands that the parents attend, it should take into consideration that there is a family at home. For this reason, the Torah provided a…

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Rabbi L. Scheinbaum In 5759, Devarim

These are the words that Moshe spoke… All of you approached me. (1:1,22)

Moshe begins his rebuke of Klal Yisrael. He alludes to a number of sins, most of them by “remez,” hinting. He does not want to embarrass the people. He seeks to preserve their dignity. Why should the Torah list all of the details? He does this for most – except for two sins. Twice Moshe goes into detail, describing their error, how it began and what the consequences were. He agonizes about how they requested new judges. They would rather appeal their litigation to Moshe’s “students” than to the “teacher” himself. Moshe relates how his acquiescence to their request brought…

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Rabbi L. Scheinbaum In Vayishlach, 5759

Yaakov was left alone and a man wrestled with him until the break of dawn. (32:25)

Rashi cites the Talmud in Chullin 9A that says that Yaakov had forgotten some pachim ketanim, small earthenware pitchers, and had returned to retrieve them. Chazal derive from the fact that Yaakov returned for some inexpensive vessels that “to the righteous, their money is dearer to them than their bodies. Since they earn every penny with great diligence, their integrity is impeccable, everything they own is very dear to them.” Chazal’s words obviously reflect a deeper meaning. We do not venerate an individual for exhibiting greater care for his material possessions than for his own body. Horav Simcha Zissel M’Kelm…

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Rabbi L. Scheinbaum In 5759, Vayigash

And now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d sent me ahead of you. (44:5)

In an attempt to assuage his brothers’ fears, Yosef told them that Hashem had designed his migration from Eretz Yisrael to Egypt so that Yosef could prepare for their eventual arrival. He emphasizes two points: “Do not be distressed,” and “Do not reproach yourselves.” What is the difference between these two references to accepting blame for what had occurred? Horav Eliyahu Schesinger, Shlita, explains that two factors contributed to their distress. First, they were bothered by the fact that they had wrongly suspected Yosef of attempting to harm them. They assumed that his dreams were nothing more than manifestations of…

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Rabbi L. Scheinbaum In 5759, Vayigash

And Yosef said to his brothers, “I am Yosef.” But his brothers could not answer him because they were left disconcerted before him. (45:3)

When Yosef finally revealed himself to his brothers, they were so overwhelmed with shock that they did not respond. We find two statements in the Midrash regarding the lack of “dialogue” between Yosef and his brothers. First, Abba Kohen Bardela declares, “Woe is to us from the Day of Rebuke: Woe is to us from the Day of Judgement. Bilaam was the wisest of the pagans, yet he could not withstand the rebuke of his donkey; Yosef was the youngest of the tribes, yet his brothers could not withstand his rebuke. When Hashem comes and rebukes each one (of us)…

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Hashem spoke to Moshe and said to him, “I am Hashem.” (6:2)

Hashem said to Aharon, “Go to meet Moshe”…and he went and encountered him at the mountain of G-d, and kissed him. (4:27)

Do not accept a bribe, for the bribe will blind those who see and corrupt words that are just. (23:8)

You shall not cause pain to any widow or orphan…for if he shall cry out to Me, I shall surely hear his outcry. (22:21,22)

And these are the ordinances that you shall place before them. (21:1)

Gather together the people – the men, the women, and the small children. (31:12)

These are the words that Moshe spoke… All of you approached me. (1:1,22)

Yaakov was left alone and a man wrestled with him until the break of dawn. (32:25)

And now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d sent me ahead of you. (44:5)

And Yosef said to his brothers, “I am Yosef.” But his brothers could not answer him because they were left disconcerted before him. (45:3)

YEARS

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