Hashgachah Pratis – Page 2 – Peninim on the Torah

מועדי ד' אשר תקראו אתם מקראי קדש אלה הם מועדי

Hashem’s appointed Festivals that you are to designate as holy convocations – these are My appointed festivals. (23:2)

The term moed is commonly translated as “festival.” When we peruse halachah, we come across a law which seems to contradict this translation. The Tur (Orach Chaim 559) rules that, on Tishah B’Av, we do not recite the Tachanun prayer. This is a prayer of supplication, and, since the Navi (Yirmiyahu in Megillas Eichah 1:15) refers to Tishah B’Av as a moed, kara alai moed lishbor bachurai, “He proclaimed a set time against me to crush my young men,” we do not recite Tachanun on a moed. We wonder why the saddest day of the Jewish calendar year, the day…

Home -> Vayechi -> 5759

Rabbi L. Scheinbaum In 5759, Vayechi

He blessed Yosef and he said,…”O G-d who shepherds me from my inception until this day.” (48:15)

Targum Unkeles understands “ha’roeh osi,” “Who shepherds me”, as “Who sustains me.” Interestingly, Yaakov Avinu finds no other time suitable to offer his gratitude to the Almighty for sustaining him and providing for his basic material needs. He refers to the G-d before whom his ancestors walked, whose angel redeemed him from all evil, and adds – “Who has sustained me.” Why did Yaakov find it necessary to supplement his praise of Hashem with the more “basic and simple” praise of sustenance? Horav Gershon Leibman, Shlita, Rosh Hayeshiva of Bais Yosef in France, extends this question. We thank Hashem for…

Home -> 5775 -> Va'eschanan

אנכי ד' אלקיך אשר הוצאתיך מארץ מצרים מבית עבדים

Rabbi L. Scheinbaum In Va'eschanan, 5775

I am Hashem, your G-d, Who has taken you out of the land of Egypt from the house of slavery. (5:6)

A well-known question was posed by Rabbi Yehudah HaLevi (Kuzari 1:25): Since the first mitzvah of the Aseres HaDibros, Ten Commandments, is the enjoinment to believe in Hashem, why not mention that Hashem created Heaven and earth? Why does our liberation from Egypt play such a critical role in our hashkafah, philosophy/outlook. He explains that, while the creation of the world is the penultimate experience, no one was around to see it. Yetzias Mitzrayim, the Exodus, was witnessed by millions. There is no question that something witnessed is something remembered. Yetzias Mitzrayim left a lasting influence on the psyche of…

Home -> Mikeitz -> 5775

ואת בנימין אחי יוסף לא שלח... כי אמר פן יקראנו אסון

Rabbi L. Scheinbaum In 5775, Mikeitz

But Binyamin, Yosef’s brother, Yaakov did not send… for he said, “Lest disaster befall him.” (42:4)

The words yikranu, spelled with an aleph, is related to kara, to call, to designate. When Yehudah repeats (to Yosef) his father’s fear concerning Binyamin’s safety, he says, Ulekachtem gam es zeh me’im panai v’karahu ason, “So you should take this one, too, from my presence, and disaster will befall him” (44:29). In this instance v’karahu is spelled with a hay, related to karah, denotes an unrelated occurrence by chance. Thus, we have two words which sound the same: with an aleph, it implies deliberation, designation, calling with a purpose; with a hay, it denotes a chance meeting, an unrelated…

Home -> 5773 -> Kedoshim

לא תקום ולא תטר את בני עמך

Rabbi L. Scheinbaum In Kedoshim, 5773

You shall not take revenge, and you shall not bear a grudge against members of Your people. (19:18)

The Torah forbids us from taking revenge in any shape or form. Is revenge really that bad? For one individual, it might give him closure to an ordeal which he wants to forget. Another just might desire the fellow who harmed him to feel some of the emotional and physical pain which he had experienced. Some might even consider revenge to be sweet. What they do not realize is that revenge is obsessive and destructive, taking its toll on both parties. The old proverb which states, “He who seeks revenge should prepare two graves,” is very true. Yet, should revenge…

Home -> Bechukosai -> 5776

ואם תלכו עמי קרי ולא תאבו לשמע לי

Rabbi L. Scheinbaum In 5776, Bechukosai

If you behave casually (happenstance) with Me and refuse to heed Me. (26:21)

The word keri, translated as “happenstance,” is used quite often in the Tochechah, Rebuke. Following the text, we observe that chastisement and further punishment are meted out to Klal Yisrael because they behave toward Hashem with happenstance. Thus, Hashem responds by acting toward us in a like manner. The Rambam defines keri as denying Hashem’s role, His orchestration of events. When we view what takes place in the world in general, and around us in particular, as random occurrences, we are acting with happenstance toward Hashem. The Ramban calls ignoring Hashgachah Pratis, Divine Providence, “A path of cruelty.” Horav Noach…

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מועדי ד' אשר תקראו אתם מקראי קדש אלה הם מועדי

Hashem’s appointed Festivals that you are to designate as holy convocations – these are My appointed festivals. (23:2)

He blessed Yosef and he said,…”O G-d who shepherds me from my inception until this day.” (48:15)

אנכי ד' אלקיך אשר הוצאתיך מארץ מצרים מבית עבדים

I am Hashem, your G-d, Who has taken you out of the land of Egypt from the house of slavery. (5:6)

ואת בנימין אחי יוסף לא שלח... כי אמר פן יקראנו אסון

But Binyamin, Yosef’s brother, Yaakov did not send… for he said, “Lest disaster befall him.” (42:4)

לא תקום ולא תטר את בני עמך

You shall not take revenge, and you shall not bear a grudge against members of Your people. (19:18)

ואם תלכו עמי קרי ולא תאבו לשמע לי

If you behave casually (happenstance) with Me and refuse to heed Me. (26:21)

YEARS

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