Humility – Page 20 – Peninim on the Torah

“Any man whose wife deviates from the right path.” (5:12)

The sotah, wayward wife, has deviated from the prescribed moral path of a Jew by acting inappropriately and cavorting with another man after being admonished by her husband to desist from this relationship. The word sotah may also be derived from shoteh, which denotes a fool/an individual who has deviated from the normal psychological profile. The shoteh has no emotional control. The sotah has acted in a manner that bespeaks a breakdown of her mental faculties. Indeed, Chazal say that one does not sin unless he has first had a mental lapse. To deviate morally is not simply a shortcoming in…

Home -> 5762 -> Metzora

ועץ ארז ושני תולעת ואזב

Rabbi L. Scheinbaum In Metzora, 5762

“Cedarwood, crimson thread and hyssop.” (14:4)

The sin of lashon hara has its roots in arrogance. The sinner possesses a moral flaw, a character deficiency which allows him to think that he is better, more intelligent and more virtuous than others. He is the savior that is going to rid the world of those whom he perceives to be corrupt. He overlooks one thing: his own haughtiness, which breeds contempt for others, provokes him to think ill of them, catalyzing him to speak callously about them. The teshuvah, repentance, process takes this into consideration by making him bring cedarwood, crimson thread and hyssop along with his sacrifice,…

Home -> 5762 -> Tazria

Rabbi L. Scheinbaum In Tazria, 5762

“If a tzaraas affliction will be in a person.” (13:9)

The laws of tzaraas, a spiritual malady which manifests itself in a physical illness which mimics leprosy, is the result of “speech problems.” People who do not use their God-given tongues appropriately, such that they disparage and slander, are visited with tzaraas. Volumes have been written addressing the sin of lashon hara, evil speech. What about lashon tov, good speech, positive speech, words that heal and soothe? The power of speech is a special gift that we must learn to appreciate. A good word can lift a spirit and save a life. How often do we regret not saying the right…

Home -> 5762 -> Tzav

Rabbi L. Scheinbaum In Tzav, 5762

“Command Aharon.” (6:2)

In general, the Torah introduces the commandments regarding the korbanos with the less emphatic term, amarta, say (1:2), or daber, speak (4:2). Regarding the Korban Olah, Elevation/Burnt offering, the command is emphasized with the word tzav, command. Chazal explain that the Kohanim are being urged to be especially zealous in performing this service and to reiterate its significance to future generations. Rabbi Shimon adds that this exhortation is expressly applicable to commandments that involve a chisaron kis, monetary loss, such as the Korban Olah, which is entirely burnt on the Altar, leaving nothing for the Kohanim. The concept of chisaron kis…

Home -> 5762 -> Mishpatim

Rabbi L. Scheinbaum In Mishpatim, 5762

“You shall not revile G-d.” (22:27)

Chazal derive that the word Elokim is a reference both to G-d and to judges. While it is, indeed, forbidden to curse anyone, judges are often the brunt of people’s curses, since they are compelled to render judgment which is not always popular – especially in the eyes of the individual who is on the losing end of a litigation. Horav Yosef Chaim Sonnenfeld, z.l., served for a short time as Av Beis Din, head of the court, of Horav Yehoshua Leib Diskin, z.l. Once during his incumbency, he was confronted with a bitterly disputed divorce case. He eventually ruled in…

Home -> 5762 -> Vayeira

Rabbi L. Scheinbaum In Vayeira, 5762

“Because I said, ‘(Only) there is no fear of G-d in this place and they will kill me on account of (to take) my wife.’” (20:11)

Horav Elchanan Wasserman, z.l., had occasion to be in Germany a number of years prior to the Nazi implementation of their Master Plan. At the time, Germany was considered among the most progressive and intellectual nations. Its culture and nobility presented a paradigm for others to emulate. As we know, however, it was all superficial. Something was missing from this cold, dispassionate culture. The Jews were an “accepted” part of society. This, of course, led to assimilation. Little did they know the tragic events, the cataclysmic horrors, that were lurking right around the corner. Rav Elchanan delivered a lecture to the…

Home -> 5773 -> Acharei Mos

אחרי מות שני בני אהרן בקרבתם לפני ד' וימתו

Rabbi L. Scheinbaum In Acharei Mos, 5773

After the death of Aharon’s two sons. (16:1)

The Midrash states four reasons for the untimely, tragic deaths of Nadav and Avihu. Among these is the idea that, Lo natlu eitzah, zeh mi’zeh, “They did not take counsel one from another.” Ish machtaso, “Each man his firepan” (Vayikra 10:1) intimates that each one acted on his own without consulting the other. It was as if each one were to say, “I know what to do; I have no reason to mull it over with anyone else.” Horav Arye Leib Bakst, zl, posits that this is how we should understand the failing of Rabbi Akiva’s disciples, who also died…

Home -> 5759 -> Korach

Rabbi L. Scheinbaum In Korach, 5759

Fire emerged from Hashem and consumed the two hundred and fifty men who had offered incense… The fire pans of those who sinned against theirs souls – make them into beaten plates, a cover for the Altar. (16:35, 17:3)

As part of Korach’s rebellion, the two hundred and fifty men who were part of Korach’s group were to offer incense in fire pans. They received their due punishment in that they were being consumed by a fire from Hashem. Their fire pans, instead of being discarded, were melted and shaped into a covering for the Mizbayach. Until now the Altar had been a hollow frame which was filled with dirt every time Klal Yisrael camped. Now, the outside surface was to be covered with a thin mass plating composed of the sinner’s fire pans. This is enigmatic! Is it…

Home -> 5755 -> Korach

Rabbi L. Scheinbaum In Korach, 5755

“And Korach took … they gathered together against Moshe and Aharon and they said to them, ‘It is too much for you … why do you exalt yourselves over the congregation of Hashem?'” (16:1,3)

Korach’s rebellion stands alone as the most vicious rebellion against Rabbinic authority. Korach’s attempt to usurp the leadership of Klal Yisrael from Moshe in order to undermine Divine authority over Klal Yisrael established his reputation as the paradigmatic baal machlo’kes, one who initiates conflict. What rationale can we find to explain Korach’s reprehensible behavior ? Chazal teach us that Korach maintained a prominent position in the hierarchy of the Leviim. His traits were a combination of superior qualities which few people could emulate. Descending from the family of Kehas, the most distinguished of the Levite families, he had an illustrious…

Home -> 5753 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5753

“And I will make your seed as the dust of the earth.” (13:16) – “Look please towards Heaven and count the stars… and He said to him, “So shall be your seed.” (15:5) – “And I will unconditionally multiply your seed as the stars of the Heaven. And as the sand which is on the seashore.” (22:17)

The Torah metaphoricully compares Am Yisroel to three different substances. Horav Moshe Feinstein, z.l., suggests the following interpretation of this symbolism. In the first analogy, sand serves as a boundary for the sea. The boundary restrains the sea’s overflow and the ensuing damage of human life and property. Likewise, when man is overwhelmed by physical or emotional troubles, he finds it difficult to serve Hashem with a relaxed attitude. Thus, Hashem offers us His blessing. This blessing enables us to restrain these difficulties from overwhelming us and interfering with our service to Hashem. In the second analogy, the dust of…

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“Any man whose wife deviates from the right path.” (5:12)

ועץ ארז ושני תולעת ואזב

“Cedarwood, crimson thread and hyssop.” (14:4)

“If a tzaraas affliction will be in a person.” (13:9)

“Command Aharon.” (6:2)

“You shall not revile G-d.” (22:27)

“Because I said, ‘(Only) there is no fear of G-d in this place and they will kill me on account of (to take) my wife.’” (20:11)

אחרי מות שני בני אהרן בקרבתם לפני ד' וימתו

After the death of Aharon’s two sons. (16:1)

Fire emerged from Hashem and consumed the two hundred and fifty men who had offered incense… The fire pans of those who sinned against theirs souls – make them into beaten plates, a cover for the Altar. (16:35, 17:3)

“And Korach took … they gathered together against Moshe and Aharon and they said to them, ‘It is too much for you … why do you exalt yourselves over the congregation of Hashem?'” (16:1,3)

YEARS

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