His Torah – Peninim on the Torah

He (Aharon HaKohen) stood between the dead and the living, and the plague stopped. (17:13)

Literally, Aharon stood between the dead and the living. The Baba Sali suggests that this pasuk refers to Aharon’s advocacy on behalf of the living, rather than his standing between them and preventing the Malach Ha’Mavess, Angel of Death, from completing his mission. Aharon prayed to Hashem concerning the distinction between the living and those who have passed from this world. The living have the opportunity to serve Hashem, study His Torah and observe His mitzvos. The dead no longer have this opportunity: Lo ha’meisim yeha’lelu Kah, “Neither the dead can praise G-d” (Tehillim 115:17). This is how Aharon was able…

Home -> 5776 -> Shelach

והיה לכם לציצית וראיתם אותו וזכרתם את כל מצוות ד' ועשיתם אותם

Rabbi L. Scheinbaum In Shelach, 5776

It shall constitute Tzitzis for you, that you may see it and remember all the commandments of Hashem and perform them. (15:39)

We are to wear Tzitzis, so that when we look at them, we will remember all of the other mitzvos in the Torah. In other words, wearing Tzitzis generates mitzvah observance. “Seeing” catalyzes remembering, which engenders positive action via religious observance. Indeed, the Rambam writes that one should be diligent in his observance of Tzitzis, because of its compelling effect vis-à-vis all other mitzvos. In his commentary to the Chumash, Rashi writes: “The parsha of the mekosheish eitzim— he who had transgressed Shabbos by picking twigs and carrying them in a public place– is juxtaposed upon the parsha of avodah…

Home -> V'zos HaBrachah -> 5762

ויקבר אתו בגי... ולא ידע איש את קברתו עד היום הזה

Rabbi L. Scheinbaum In 5762, V'zos HaBrachah

“He (Hashem) buried him in the depression…and no one knows his burial place to this day.” (34:6)

Hashem did not want Moshe’s burial place to become a shrine for those who deify national heroes. This idea begs understanding. Should not Moshe Rabbeinu, the quintessential teacher and leader of Klal Yisrael, have some form of matzeivah, monument, erected in his memory? A monument is a symbol, a place where people can assemble, to daven, recite Tehillim, supplicate the neshamah, soul, of the deceased to intercede on their behalf. Should our great Moshe Rabbeinu not have a matzeivah just because some people might use his burial place inappropriately? I think the answer lies in the definition and purpose of a…

Home -> 5776 -> Pinchas

פנחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל בקנאו את קנאתי בתוכם

Rabbi L. Scheinbaum In Pinchas, 5776

Pinchas ben Elazar ben Aharon HaKohen turned back My wrath from upon Bnei Yisrael, when he zealously avenged My vengeance among them. (25:11)

Kinaah and kanaus, jealousy and zealousness, are two terms which share the same root word. Indeed, Rashi interprets kanaus, zealousness, as a jealous reaction, which results in vengeance. One becomes outraged when something which he feels is rightfully his has been taken from him. A jealous person feels slighted by someone who has that which he feels is rightfully his. A true zealot feels that when someone impugns Hashem, His Torah and mitzvos, he is infringing upon his religion. Such a person has a sense of kinship with Hashem and is grievously hurt by an action which undermines Hashem. The…

Home -> 5762 -> Yisro

Rabbi L. Scheinbaum In Yisro, 5762

“Remember the Shabbos day to sanctify it.” (20:8)

The Torah introduces the institution of Shabbos in the Fourth Commandment of the Aseres HaDibros, the Ten Commandments. The first three commandments focus on our acceptance of Hashem as supreme Ruler and Creator, forbid us from worshipping other deities, and forbid us from showing Hashem disrespect by taking His Name lightly. Shabbos attests to Hashem being the Creator of the world, for it is a constant reminder that He created for six days and rested on the Seventh Day. When we observe Shabbos, we bear testimony to this fact. Therefore, the commandment of Shabbos should follow in the natural progression after…

Home -> 5762 -> Beshalach

Rabbi L. Scheinbaum In Beshalach, 5762

“Let the people go out and pick each day’s portion on its day, so that I can test them, whether they will follow My teaching or not.” (16:4)

The daily gift of manna, Klal Yisrael’s Heavenly food, was actually a lesson in Jewish spiritual survival. The Jewish People had witnessed incredible miracles leading up to, and including, the exodus from Egypt. Life is all one miracle: an important lesson that so many of us tend to ignore. Many of us go through life with the notion that we are in charge, we make decisions, and we carry out what we have determined is the correct course to follow. It is always “we” or “I”. Whatever happened to Hashem? Why do we always impose upon Him a reason to remind…

Home -> 5759 -> Pinchas

Rabbi L. Scheinbaum In Pinchas, 5759

Pinchas son of Elazar son of Aharon Hakohen, turned back My wrath from you Bnei Yisrael. When he zealously avenged Me among them. (25:11)

Pinchas acted on behalf of the Almighty. He reacted with jealousy and with vengeance, as he witnessed Zimri publicly desecrating Hashem’s Name. Rashi emphasizes the word, “kinaasi,” “My jealousy/wrath”. Pinchas reacted in the same manner that Hashem would have. He became angry as Hashem would. Hashem’s anger was his anger; he accepted Hashem’s “hurt” as his own hurt. Horav Baruch Mordechai Ezrachi, Shlita, delves into the concept of “kinaasi” in an attempt to explain its significance. We find that Rashi previously had mentioned that the tribes, especially Shevet Shimon, were criticizing and demeaning Pinchas for his descent from a Midyanite…

Home -> 5753 -> Bereishis

Rabbi L. Scheinbaum In Bereishis, 5753

In the beginning (Hashem) created. (1:1)

The Talmud (Megillah 9a) tells us about king Ptolemy, who gathered seventy two elders and implored them to translate the Torah into Greek. Rather than translating it in the correct form, in their translation.they wrote “,hatrc trc ohekt” – “Hashem created the Beginning.” Rashi attributes the deviation from the original text to logical reasoning. One would not have expected the name of the Creator to precede the creation itself (M’harsha). Therefore, had the elders preserved the sequence of the original text, Ptolemy might have misconstrued the Greek word for “in the beginning” to be the proper name for another deity…

Home -> Ha'azinu -> 5751

Rabbi L. Scheinbaum In 5751, Ha'azinu

“Is this how you repay Hashem, O’ vile and unwise nation.” (32:6)

The Ramban in Parashas Kedoshim (19:2) defines the word kcb as referring to a group or individual whose behavior is vile and shameful. Here, both Rashi and the Ramban understand this vile behavior as a lack of gratitude towards Hashem. Rabeinu Yonah in his commentary on Avos (1:3) writes that hakoras hatov is basic to proper service of Hashem. One should serve Hashem not in order to receive compensation, but rather because of the countless kindnesses which He has bestowed upon him, and because of the greatness of the Master who is fit to be served this way. Thrice daily…

Home -> 5751 -> Ki Seitzei

Rabbi L. Scheinbaum In Ki Seitzei, 5751

“And you will see among the captives a woman of goodly appearance and you will desire her and take her for a wife.” (21:11)

Rabbi Zalman Sorotzkin Zt”l notes that unfortunately when the criteria for marriage and the standard for a union is founded upon a “and you will desire her“, an obsessive physical attraction, often the result is “and it shall be if you do not delight in her and you shall send her away”. The Mishna in Avos (5:19) emphasizes the tragedy of a “love which is dependent on a specific charachteristic” as opposed to a love which is pure and not founded on a specific matter or reason. The love of Amnon, the son of Dovid, for his half-sister Tamar…

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He (Aharon HaKohen) stood between the dead and the living, and the plague stopped. (17:13)

והיה לכם לציצית וראיתם אותו וזכרתם את כל מצוות ד' ועשיתם אותם

It shall constitute Tzitzis for you, that you may see it and remember all the commandments of Hashem and perform them. (15:39)

ויקבר אתו בגי... ולא ידע איש את קברתו עד היום הזה

“He (Hashem) buried him in the depression…and no one knows his burial place to this day.” (34:6)

פנחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל בקנאו את קנאתי בתוכם

Pinchas ben Elazar ben Aharon HaKohen turned back My wrath from upon Bnei Yisrael, when he zealously avenged My vengeance among them. (25:11)

“Remember the Shabbos day to sanctify it.” (20:8)

“Let the people go out and pick each day’s portion on its day, so that I can test them, whether they will follow My teaching or not.” (16:4)

Pinchas son of Elazar son of Aharon Hakohen, turned back My wrath from you Bnei Yisrael. When he zealously avenged Me among them. (25:11)

In the beginning (Hashem) created. (1:1)

“Is this how you repay Hashem, O’ vile and unwise nation.” (32:6)

“And you will see among the captives a woman of goodly appearance and you will desire her and take her for a wife.” (21:11)

YEARS

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