Humility – Page 13 – Peninim on the Torah

“And He (Hashem) called unto Moshe.” (1:1)

The Midrash views Hashem’s call to Moshe as a command to continue his leadership over Klal Yisrael. In all humility, Moshe Rabbeinu felt his tenure as leader should cease because his mission had been completed. The Midrash cites a pasuk which is interpreted by Chazal as alluding to three distinct groups of individuals who serve Hashem. Let us focus on the pasuk and its applications. David Ha’Melech writes in Sefer Tehillim, 103:20, “Bless Hashem, O’ His angels, the strong warriors who do His bidding, to obey the voice of His word.” The divergent opinions in Chazal are in understanding the…

Home -> Vayikra -> 5758

Moshe Marcovich In 5758, Vayikra

A soul that will offer a meal offering to Hashem. (2:1)

Rashi comments that the word “nefesh,” soul, is not mentioned in regard to any Korbanos Nedavah, free-willed offerings, except for a Korban Minchah, meal offering. This is because usually the one who brings a meal offering is a poor man. Hashem says that He considers the poor man’s offering as if he had offered his soul as a korban. Simply put, this is because the poor man, regardless of the minimal value of his offering, contributed relatively more than his wealthy counterpart. Consequently, his korban represents a more significant sacrifice. Horav Eliyahu Meir Bloch, zl, supplements this idea.. When the…

Home -> 5758 -> Shemini

Moshe Marcovich In Shemini, 5758

I will be sanctified through those that are nearest to me, thus I will be honored before the entire people. (10:3)

This pasuk expresses the entire concept. Hashem expects and demands more from those who are close to Him. Those who serve as an example must live up to the values which they represent. This idea is regrettably foreign to those outside of Torah circles. It has become the accepted norm that social and intellectual accomplishment grants one license to pursue whatever moral transgressions his heart desires. We have only to look at the secular leadership of modern society to recognize this unfortunate truth. Not so our Torah leadership; they must be the paragon of moral purity, the model of dignity…

Home -> 5758 -> Shelach

Moshe Marcovich In Shelach, 5758

Send forth men, if you please, and let them spy out the land of Canaan…They brought forth to the Bnei Yisrael an evil report on the Land that they had spied out. (13:2, 32)

One of the most difficult narratives in the Torah to understand is the incident of the meraglim, spies. They went to Eretz Yisrael on an ill-fated mission, to slander the land, Moshe Rabbeinu and even Hashem. The Yalkut Shimoni refers to these meraglim as “kesilim,” fools. They were actually the nesiim of their respective tribes, men who were gedolim, great leaders, whose reputation until that moment had remained untarnished. What happended? What transpired that suddenly changed a tzaddik into a “kesil“? Chazal cite the pasuk in Mishlei 10, “One who slanders /spreads lashon hora is a fool.” They say that…

Home -> 5758 -> Bereishis

Moshe Marcovich In Bereishis, 5758

And Kayin brought an offering….to Hashem…and as for Hevel, he also brought (an offering). (4:3,4)

The average student of Chumash perceives the first two brothers as paradigms of good and evil. The Torah presents Kayin as a rasha, evil person, and Hevel as a tzaddik, righteous man. Is that really true? The Torah emphasizes that “Hevel also brought (a korban).” This implies that he was merely emulating his brother’s actions. Does that earn him a virtuous reputation? We may also question why Hashem caused Hevel to die childless. We have no remembrance of Hevel, just as nothing remains of Kayin, whose descendants all died in the Flood. The world was propagated from Sheis, their brother. …

Home -> 5758 -> Bereishis

Moshe Marcovich In Bereishis, 5758

And Adam named his wife Chavah, because she was the mother of all living. (3:20)

Adam and Chavah, the first humans, serve as an example. From the perspective of marriage, as well as human relationship in general, they represent a living lesson in the manner in which one interrelates with others. Horav Zalman Sorotzkin, zl, infers a compelling lesson from Adam’s reaction to Chava’s sin. According to some commentaries, Adam gave Chavah her name, a name emphasizing her positive contribution to humanity and prime focus in life–“the mother of all living,” after she had catalyzed his sin. Chavah caused Hashem to decree death on the world. Yet, Adam did not turn his back on…

Home -> 5777 -> Eikev

את ד' אלקיך תירא

Rabbi L. Scheinbaum In Eikev, 5777

Hashem, your G-d, shall you fear. (10:20)

Fear is a powerful word which connotes various emotions, from respect to anxiety, love to awe. Since Hashem is beyond anything we can imagine, the definition of fear with regard to the Almighty must also be unique. The notion of comparing the fear one should have for a talmid chacham, Torah scholar, to that which one should have for Hashem begs elucidation. The Midrash Tanchuma (Beha’alosecha) teaches us that the es, conjunctive word, which precedes (es) Hashem Elokecha (tira) instructs us to fear one who has mastered the Torah. (Clearly, such mastery involves much more than erudition. It applies to…

Home -> Devarim -> 5777

אלה הדברים אשר דבר משה אל כל ישראל בעבר הירדן

Rabbi L. Scheinbaum In 5777, Devarim

These are the words that Moshe spoke to all Yisrael on the other side of the Yarden. (1:1)

Rashi explains that, in the last days of his life, Moshe Rabbeinu was giving Klal Yisrael mussar, words of rebuke. Perhaps rebuke is too strong a term. Moshe was guiding them on their future journey, calling to mind their errors of the past. As long as Bnei Yisrael would learn from their earlier mistakes, they would be on a positive road toward spiritual ascendency. Moshe did not spell out in clear terms their mistakes; rather, he alluded to their faults by employing names for non-existent places, but the message was nonetheless clear: the place called Di Zahav refers to an…

Home -> Bechukosai -> 5777

ואולך אתכם קוממיות

Rabbi L. Scheinbaum In 5777, Bechukosai

And I led you erect. (26. 13)

Being a true servant of Hashem is not compatible with being/walking erect. Indeed, a little crimp in his walk, a slight curvature, rather than standing fully erect, demonstrates a sense of humility before Whom he stands. Horav Baruch, zl, m’Medziboz, explains that the epitome of hishtachavus, bowing, genuflection, is achieved when one stands straight, externally manifesting a regal, dignified, appearance, while internally he bows before Hashem. In other words, one does not have to show that he is bowing – as long as, in his mind and psyche, he is bent over. Horav Menachem Mendel, zl, m’Vorko, was wont to…

Home -> 5771 -> Va'eschanan

Rabbi L. Scheinbaum In Va'eschanan, 5771

You shall love Hashem, your G-d, with all your heart… And these words… shall be upon your heart. (6:5,6)

The pasuk tells us that one should love Hashem with all of his heart. This is followed by the admonition to place “these words” on one’s heart. A connection must exist between the two “hearts” mentioned. The Sifri asks how does one manifest his love for Hashem? The Almighty is not a mortal. He has no corporeality. How does one experience this sense of love? Chazal answer that the key lies in the words, V’hayu ha’devarim ha’eileh… al l’vavecha, “And these words … shall be upon your heart.” By inscribing Hashem’s words on our heart, we come to recognize, acknowledge…

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“And He (Hashem) called unto Moshe.” (1:1)

A soul that will offer a meal offering to Hashem. (2:1)

I will be sanctified through those that are nearest to me, thus I will be honored before the entire people. (10:3)

Send forth men, if you please, and let them spy out the land of Canaan…They brought forth to the Bnei Yisrael an evil report on the Land that they had spied out. (13:2, 32)

And Kayin brought an offering….to Hashem…and as for Hevel, he also brought (an offering). (4:3,4)

And Adam named his wife Chavah, because she was the mother of all living. (3:20)

את ד' אלקיך תירא

Hashem, your G-d, shall you fear. (10:20)

אלה הדברים אשר דבר משה אל כל ישראל בעבר הירדן

These are the words that Moshe spoke to all Yisrael on the other side of the Yarden. (1:1)

ואולך אתכם קוממיות

And I led you erect. (26. 13)

You shall love Hashem, your G-d, with all your heart… And these words… shall be upon your heart. (6:5,6)

YEARS

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