Heavenly Tribunal – Peninim on the Torah

וקוץ ודרדר תצמיח לך

Thorns and thistles shall it sprout for you. (3:18)

The Chidushei HaRim cited by Sifsei Tzadikim explains that what seems as a curse is actually a blessing in disguise. Hashem had originally warned Adam, “On the day that you eat from the Tree of Knowledge, you will die.” Well, Adam ate and did not die. What happened? We must therefore surmise that the “curse,” “Thorns and thistles shall it sprout for you,” which is a reference to yissurim b’olam hazeh, affliction/troubles in this world, is not really a substantive curse. The alternative to “thorns and thistles” is death. Not a bad trade-off. The following episode supports this hypothesis, as…

Home -> 5776 -> Noach

ויקח שם ויפת את השמלה וישימו על שכם שניהם וילכו אחרנית ויכסו את ערות אביהם

Rabbi L. Scheinbaum In Noach, 5776

And Shem and Yafes took a garment, laid it upon their shoulders, and they walked backwards, and covered their father’s nakedness. (9:23)

Rashi notes the singular term vayikach, implying that he – Shem – was the one who took the garment to fulfill the commandment of honoring his father. Because he exerted himself more than Yafes, his reward exceeded that of Yafes. Shem was blessed with the mitzvah of Tzitzis, and Yafes, who also participated in carrying out the mitzvah, was blessed with burial for his descendants. This refers to the war of Gog and Magog, during which the children of Yafes will be accorded burial in Eretz Yisrael. The commentators question the attribution of the mitzvah of Tzitzis to Shem’s noble…

Home -> Devarim -> 5762

Rabbi L. Scheinbaum In 5762, Devarim

“These are the words that Moshe spoke to all Yisrael.” (1:1)

At the end of the fortieth year of their sojourn in the wilderness, Moshe Rabbeinu is about to take leave of the flock that he had nurtured. He commenced his rebuke on Rosh Chodesh Shevat and culminated his words on the day that he died – the seventh of Adar. The Sifri comments that Moshe purposely decided to admonish the people close to the time when he was leaving this world. He learned this practice from Yaakov Avinu, who also chided his sons prior to his death. Chazal suggest four reasons why one might leave rebuke until the end – close…

Home -> 5762 -> Pinchas

Rabbi L. Scheinbaum In Pinchas, 5762

“Why should the name of our father be omitted from among his family because he had no son?” (27:4)

Parents need their children. Horav Avraham Berish Flohm, z.l., a distinguished disciple of the Maggid of Dubno, gives the following explanation of this pasuk. A father and his son were traveling together on a long journey. It was a difficult trip, and the father went to great lengths to provide for his son’s comfort. He provided for all of his needs and protected him from the challenges along the way. This added responsibility took its toll on the father, but what does a parent not do for their child? When they reached their destination, they discovered that the gates to the…

Home -> Behar -> 5762

וכי ימוך אחיך ומטה ידו עמך והחזקת בו

Rabbi L. Scheinbaum In 5762, Behar

“If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him.” (25:35)

The responsibility to help a Jew in financial need is a serious one. We live in a time when financial struggling has, regrettably, become a way of life for many. Throughout Jewish history, there have always been those who give and those who take. Due to circumstances beyond our control, today’s times are creating more who are relegated to take and fewer who are able to give. Yet, the Jewish people have always risen to their appellation of being rachamanim bnei rachamanim, compassionate sons of compassionate ones. We help, many doing so beyond their means. Let us peruse some of the…

Home -> 5762 -> Kedoshim

Rabbi L. Scheinbaum In Kedoshim, 5762

“With righteousness shall you judge your fellow.” (19:15)

We judge people all of the time. Interestingly, to become a judge, one must have training. He must have profound knowledge of the law coupled with an acute understanding of people. Yet, we sit in judgment of people – all of the time. We certainly are not qualified for this position. Chazal teach us that in addition to its simple meaning, our pasuk is teaching us to be dan l’kaf zchus, give everyone the benefit of doubt. Regrettably, this does not coincide with human nature. The average person judges people according to his proclivity towards them. Horav Yaakov Beifus, Shlita, cites…

Home -> Mikeitz -> 5762

Rabbi L. Scheinbaum In 5762, Mikeitz

He replied, “What you say now is also correct.” (44:10)

Rashi explains that Menasheh was told by the brothers that if one member of a group has stolen an object, the entire group is held liable, just as the brothers themselves had said. “Nevertheless,” he said, “I will be lenient with you and make only the one in whose possession the silver goblet is found my slave. The rest of you can go home.” This statement is enigmatic. No law holds an entire group accountable for the actions of an individual. Even if Yosef and his brothers had agreed to abide by such a rule, it certainly was not the law. Horav…

Home -> 5759 -> Naso

Rabbi L. Scheinbaum In Naso, 5759

And when Moshe went into the Ohel Moed that he might speak with Him, and he heard the voice speaking to him. (7:89)

Rashi notes that the word “medaber,” “speaking,” is similar to “misdaber,” in the hispa’el, reflexive form of the verb, implying that Moshe heard the voice of Hashem speaking to Itself. Sforno expands on this idea, suggesting that actually Hashem “makes it known to Himself.” Thus, the voice that Moshe heard was actually an “overflow” of Hashem’s words. In other words, the concept of Hashem “speaking” to Moshe is not of the same nature as that of conversation as between two people. Hashem Yisborach “speaks” to Himself, so to speak, and Moshe “overhears” what is said. Horav Moshe Feinstein, zl, states…

Home -> 5777 -> Vayeira

וה' אמר המכסה אני מאברהם אשר אני עושה ואברהם היו יהיה לגוי גדול ועצום

Rabbi L. Scheinbaum In Vayeira, 5777

Shall I conceal from Avraham what I am about to do, and Avraham will surely become a great and mighty nation? (17:18)

Hashem’s apparent deliberation concerning whether or not to share His plans about the destruction of Sodom with Avraham Avinu begs elucidation. The very statement implies that He had a legitimate reason to conceal this information from Avraham. Nonetheless, Hashem decided to share the information with Avraham (regardless). The Patriarch was destined to be the progenitor of a great nation. Thus, he should be made aware of the impending destruction. Obviously, something is happening of which the reader is not aware. Rashi explains that this is a rhetorical question, which should be read in astonishment. Nonetheless, it still does not clarify…

Home -> Ha'azinu -> 5777

וידבר ד' אל משה בעצם היום הזה

Rabbi L. Scheinbaum In 5777, Ha'azinu

Hashem spoke to Moshe on that very day. (32:48)

The phrase, b’etzem hayom hazeh, on that very day, appears three times in the Torah, each time indicating that large masses of people were prepared to impede Hashem’s decree from being carried out. Thus, to demonstrate that He was in charge – and not the people – Hashem ordered that it be done in the middle of the day, in plain view of everyone. Let them see that no one – absolutely no one – has the power to prevent Hashem’s word from being carried out. The first time was when the people of the dor ha’mabul were bent on…

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וקוץ ודרדר תצמיח לך

Thorns and thistles shall it sprout for you. (3:18)

ויקח שם ויפת את השמלה וישימו על שכם שניהם וילכו אחרנית ויכסו את ערות אביהם

And Shem and Yafes took a garment, laid it upon their shoulders, and they walked backwards, and covered their father’s nakedness. (9:23)

“These are the words that Moshe spoke to all Yisrael.” (1:1)

“Why should the name of our father be omitted from among his family because he had no son?” (27:4)

וכי ימוך אחיך ומטה ידו עמך והחזקת בו

“If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him.” (25:35)

“With righteousness shall you judge your fellow.” (19:15)

He replied, “What you say now is also correct.” (44:10)

And when Moshe went into the Ohel Moed that he might speak with Him, and he heard the voice speaking to him. (7:89)

וה' אמר המכסה אני מאברהם אשר אני עושה ואברהם היו יהיה לגוי גדול ועצום

Shall I conceal from Avraham what I am about to do, and Avraham will surely become a great and mighty nation? (17:18)

וידבר ד' אל משה בעצם היום הזה

Hashem spoke to Moshe on that very day. (32:48)

YEARS

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