Humility – Page 15 – Peninim on the Torah

“Provide for yourselves distinguished men, who are wise, understanding and well known to your tribes.” (1:13)

Chazal have defined the concept of a chacham, wise man, as “one who learns from all men” (Pirkei Avos 4:1). Each human being is unique; we can learn something from everyone. Each Jew is capable of being a teacher, knowingly or unknowingly; each Jew has something of value to impart. Chazal infer that wisdom is not a specific body of knowledge that can be acquired or transmitted. Rather, it is an attitude, an approach to life. One is said to have a wise outlook if he is willing to learn from others and assimilate the positive lessons he has acquired…

Home -> Vayikra -> 5774

ויקרא אל משה

Rabbi L. Scheinbaum In 5774, Vayikra

He called to Moshe. (1:1)

The summons to Moshe Rabbeinu, Vayikra, is spelled with a diminutive aleph, which allows the word to be read as Vayikar, which means “and he chanced upon.” Chazal give the background for the alternate spelling. When Hashem called Moshe, it was not a subtle sound which only he could hear. The sound of Hashem calling Moshe was resounding, traveling all the way from within the Holy of Holies to the outside of the Tent. Yet, no one else heard – not even Aharon HaKohen. It was the same sound that Klal Yisrael heard at Har Sinai when Hashem gave the…

Home -> 5774 -> Va'eschanan

לא מרבכם מכל העמים חשק ד' בכם ויבחר בכם כי אתם המעט מכל העמים

Rabbi L. Scheinbaum In Va'eschanan, 5774

Not because you are numerous than all the peoples did Hashem desire you and choose you, for you are the fewest of all peoples. (7:7)

Toward the end of the parsha, the Torah describes Hashem’s relationship with Klal Yisrael, claiming that it has nothing to do with our being numerous – because we are not. We are a minority among nations. Because we are the fewest of peoples, however, Hashem has decided to bestow His love on us. Rashi explains that size does not actually play a significant role in determining our relationship. Rather, “fewest” means we minimize ourselves, like Avraham Avinu who said, V’Anochi afar va’eifar, ‘I am but dust and ashes” (Bereishis 18:27) and like Moshe Rabbeinu and Aharon HaKohen, who said, Va’anachnu…

Home -> 5774 -> Vaeira

ולא שמעו אל משה מקצר רוח ומעבודה קשה... הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה. ואני ערל שפתים

Rabbi L. Scheinbaum In Vaeira, 5774

But they did not listen to Moshe, because of shortness of breath and hard work… “Behold Bnei Yisrael have not listened to me, so how will Pharaoh listen to me? And I have sealed lips!” (6:9,12)

Rashi observes that Moshe Rabbeinu’s response to Hashem is considered one of the ten kal v’chomer arguments to be found in the Torah. Kal v’chomer translated literally means, “light and weighty.” This refers to the extrapolation from a minor premise to a major one. Thus, Moshe argues, “Behold the Jews (who would want any opportunity to leave) did not listen to me, so how can You expect Pharaoh to listen?” The commentators question this kal v’chomer, since the Torah had already given a reason for the refusal of the people to listen. They had already given up. The persecution had…

Home -> 5774 -> Tazria

אדם כי יהיה בעור בשרו שאת או ספחת

Rabbi L. Scheinbaum In Tazria, 5774

If a person will have on the skin of his flesh a seis, or a sapachas. (13:2)

The Torah details various forms of tzaraas, which is often incorrectly translated as “leprosy.” It is a spiritual illness that manifests itself in the body by displaying white spots on one’s skin, similar to leprosy. The Sifsei Kohen posits that the words seis and sapachas allude to two spiritual deficiencies which catalyze the tzaraas. Seis is connected to hisnasus, elevating/lording oneself over others, raising himself above those around him. Such a person walks with an upright gait as if to “push up against the Shechinah” Who towers over everyone, melo kol ha’aretz Kevodo, “The entire earth is filled with His…

Home -> Mikeitz -> 5774

אתה תהיה על ביתי ועל פיך ישק כל עמי

Rabbi L. Scheinbaum In 5774, Mikeitz

You shall be in charge of my palace and by your command shall my people be sustained. (41:40)

After Yosef successfully interpreted Pharaoh’s dreams, the king and his ministers all agreed that Yoef was an unusual individual. They offered him the position of viceroy as a token of their appreciation, and also to prove his effectiveness in executing his plan for the survival of the country. The entire episode is mind-boggling. Yosef was a slave who had been imprisoned on a trumped-up charge of impropriety with his master’s wife. Regardless of his innocence, he certainly did not have a reputation that bode well for ministerial status – let alone viceroy over the entire country. Furthermore, the Egyptian constitution…

Home -> 5774 -> Lech Lecha

ויבא אל הגר ותהר ותרא כי הרתה ותקל גברתה בעיניה

Rabbi L. Scheinbaum In Lech Lecha, 5774

He consorted with Hagar and she conceived; and when she saw that she had conceived, her mistress was lowered in her esteem. (16:7)

It happens all of the time: one strikes it rich and suddenly it is all about him; he is the worthy; he is righteous and worthy of blessing. Horav Gamliel Rabinowitz, Shlita, explains that such a person follows in the footsteps of Hagar. As soon as she conceived, she began to boast brazenly, “Since so many years have passed without my mistress having children, she obviously is not as righteous as she seems. I conceived immediately!” Herein is revealed the difference between Jew and gentile. When Hagar saw that Hashem had showered her with His benevolence, her attitude should have…

Home -> 5774 -> Beha'alosecha

והאיש משה ענו מאד מכל האדם אשר על פני האדמה

Rabbi L. Scheinbaum In Beha'alosecha, 5774

Now the man Moshe was exceedingly humble, more than any person on the face of the earth! (12:3)

Moshe Rabbeinu was the quintessential leader of our People. He was replete with and exemplified, every positive character trait. Yet, the one middah, character trait, with which the Torah defines Moshe is anavah, humility. This teaches us the significance of humility as being the one middah which towers above all the rest. The Shlah HaKodesh states that the word ha’adam, person, is an acronym for the three pillars of humility – Avraham Avinu, David HaMelech and Moshe Rabbeinu. Aleph – Avraham, daled – David; mem– Moshe. Three giants of humility, of which Moshe was the greatest. Moshe’s humility is indicated…

Home -> 5774 -> Beha'alosecha

ויהי העם כמתאננים רע באזני ד'

Rabbi L. Scheinbaum In Beha'alosecha, 5774

The people took to seeking complaints; it was evil in the ears of Hashem. (11:1)

Complaining can reflect much more than simple negativity. It all depends against whom and about what one complains. A chronic complainer will invariably not be selective about what or whom he finds fault. It begins with mild grumbling about nothing of major concern, then graduates to harping about everything, anything and everyone. It, however, does not stop there. One who becomes used to denouncing everything will ultimately protest the way Hashem directs the general world, and especially this individual’s own little world. Horav Aharon Leib Shteinman, Shlita, once commented to a close student, “You should know, one who looks askance…

Home -> Bamidbar -> 5774

שאו את ראש כל עדת בני ישראל למשפחתם לבית אבתם במספר שמות

Rabbi L. Scheinbaum In 5774, Bamidbar

Take a census of the entire assembly of Bnei Yisrael, according to their families, according to their fathers’ household, by number of the names. (1:2)

What is the significance of the counting of the people by their names? Ramban explains this practically. It was a great honor to be presented before Moshe Rabbeinu and Aharon HaKohen and state one’s name as a form of introduction. In his commentary to Sefer Shemos 1:1, Sforno explains the delineation of the individual names of each of the sons of Yaakov Avinu, while the names of the rest of the seventy members of the family which descended to Egypt are not detailed. Those who are mentioned were worthy to be named, for each one was worthy of his name,…

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“Provide for yourselves distinguished men, who are wise, understanding and well known to your tribes.” (1:13)

ויקרא אל משה

He called to Moshe. (1:1)

לא מרבכם מכל העמים חשק ד' בכם ויבחר בכם כי אתם המעט מכל העמים

Not because you are numerous than all the peoples did Hashem desire you and choose you, for you are the fewest of all peoples. (7:7)

ולא שמעו אל משה מקצר רוח ומעבודה קשה... הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה. ואני ערל שפתים

But they did not listen to Moshe, because of shortness of breath and hard work… “Behold Bnei Yisrael have not listened to me, so how will Pharaoh listen to me? And I have sealed lips!” (6:9,12)

אדם כי יהיה בעור בשרו שאת או ספחת

If a person will have on the skin of his flesh a seis, or a sapachas. (13:2)

אתה תהיה על ביתי ועל פיך ישק כל עמי

You shall be in charge of my palace and by your command shall my people be sustained. (41:40)

ויבא אל הגר ותהר ותרא כי הרתה ותקל גברתה בעיניה

He consorted with Hagar and she conceived; and when she saw that she had conceived, her mistress was lowered in her esteem. (16:7)

והאיש משה ענו מאד מכל האדם אשר על פני האדמה

Now the man Moshe was exceedingly humble, more than any person on the face of the earth! (12:3)

ויהי העם כמתאננים רע באזני ד'

The people took to seeking complaints; it was evil in the ears of Hashem. (11:1)

שאו את ראש כל עדת בני ישראל למשפחתם לבית אבתם במספר שמות

Take a census of the entire assembly of Bnei Yisrael, according to their families, according to their fathers’ household, by number of the names. (1:2)

YEARS

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