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והכהן הגדול מאחיו... ועל כל נפשת מת לא יבא לאביו ולאמו לא יטמא

Rabbi L. Scheinbaum
In Emor, 5777

The Kohen who is exalted above his brethren… he shall not come near any dead person; he shall not contaminate himself to his father or his mother. (21:10,11)

The Chassidic Masters posit that the Kohen Gadol is prohibited from defiling himself ritually (metamei) to relatives – including even his parents, because, as the individual who stands at the spiritual helm of the nation, he should feel equally close to all Jews. The concept of “family” should not apply to him, since all of Klal Yisrael is his family. This is, of course, a very noble concept to which an individual who climbs the ladder of spiritual ascendency should aspire. Veritably, feeling a stronger sense of closeness to one’s family is entirely normal. The Ohaiv Yisrael, Horav David, zl,…

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Home -> 5777 -> Emor

והכהן הגדול מאחיו

Rabbi L. Scheinbaum
In Emor, 5777

The Kohen who is exalted above his brethren. (21:10)

The Kohen Gadol is described as the individual who is the most exalted above his brethren. Chazal define this greatness as exalted in piety, wisdom, handsomeness, wealth (which, if he does not have, is supplied to him), and strength. Obviously, the two most critical requirements are piety and wisdom; the other criteria are mentioned so that the average person, who does not look beyond the external, is still impressed. While appearance certainly does play a role, as does physical strength, why should wealth be important? Indeed, material wealth seems to be the antithesis of ruchniyos, spirituality. The Rebbe of Rizhin,…

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Home -> 5777 -> Eikev

למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע ד' לאבתיכם

Rabbi L. Scheinbaum
In Eikev, 5777

In order to prolong your days and the days of your children upon the land that Hashem has sworn to your forefathers. (11:21)

I just came across a homily published in 1929 by Horav Elazar Meir Preill, zl, Rav of Elizabeth, New Jersey, in which he decries the lack of respect for the “older” generation. There used to be a time (he writes) when the older generation were the pillars of the Jewish community, their advice sought, appreciated and accepted. “Here” (in America at that time), the younger generation has taken charge – relegating their forebears to a place of honor in a nursing home or to a corner of their homes. Not only is their opinion not sought, it is not accepted….

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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…

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Home -> 5777 -> Eikev

מה ד' אלקיך שואל מעמך

Rabbi L. Scheinbaum
In Eikev, 5777

What does Hashem, your G-d, ask of you? (10:12)

Horav Yeruchem Levovitz, zl, views ahavas Hashem, love for Hashem, as the yesod, foundation, of the entire Torah. To love Hashem is not a mitzvas asei, positive commandment; rather, it is the principle upon which hinges all of the mitzvos of the Torah. Every mitzvah is just another aspect of our love for Hashem; mitzvos are our expression of love. When we carry out a mitzvah, we are demonstrating our unabiding love for the Almighty. This love is reciprocal, because we understand and acknowledge Hashem’s love for us. A Jew’s commitment to Judaism — the very same commitment that impelled…

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Home -> 5777 -> Eikev

ואתפלל אל ד'

Rabbi L. Scheinbaum
In Eikev, 5777

I prayed to Hashem. (9:26)

The effect of prayer can never be overstated. We have no idea of its power: to alter a decree; to incur favor; to demonstrate our love for the Almighty in recognizing that it is all in His hands and that, without His constant will, we are nothing. We think of prayer as requesting something positive. After all, why would anyone ask for something bad to occur? The following story is a wake-up call, but it is the punch line that really delivers an inspirational message. A distinguished rav/motivational speaker was dispatched to speak to a group of irreligious Jews in…

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Home -> Devarim -> 5777

אכל תשברו מאתם בכסף ואכלתם... כי ד אלקים ' ברכך בכל מעשה ידיך

Rabbi L. Scheinbaum
In 5777, Devarim

You shall purchase food from them for money so that you may eat… For Hashem, your G-d, has blessed you in all your hard work. (2: 6,7)

Rashi explains that Hashem has provided you with ample funds, so that you can pay for the food that you receive from Eisav’s descendants. If Hashem provides, it would be ingratitude on your part to ask for food without paying for it. Horav Moshe Chevroni, zl, derives from here a powerful lesson concerning the meaning of gratitude. When a Jew has the means, yet he presents himself as destitute and in need of assistance, he defames Hashem.  He makes it appear that the Almighty does not provide for His subjects. This applies (I assume) not only before gentiles, but even…

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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. (1:1)

Moshe Rabbeinu gathered the entire nation (all Yisrael) together to speak to them. The primary purpose of this gathering was to deliver words of rebuke to them for the way they had acted these past forty years. Rashi explains the necessity for having all of Klal Yisrael present, for had he spoken to only part of the people, those who were absent would have said, “Had we been there, we would have rejected him.” Therefore, Moshe called them all together, implying to those who had excuses that they should let them raise their voices and dispute him. We wonder what…

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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…

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Home -> Devarim -> 5777

אלה הדברים אשר דבר משה

Rabbi L. Scheinbaum
In 5777, Devarim

These are the words that Moshe spoke. (1:1)

These were not random words; rather, they were nuanced words, carefully selected for a purpose. Moshe Rabbeinu’s life was coming to an end. In a short time he would enter the realm of eternity, where he would repose in the shining light of Olam Habba, the World to Come, the world reserved for tzaddikim, the righteous. Thus, Moshe’s words were parting words, lessons, rebuke, messages all couched in ambiguity, veiled in allusion by implying their transgressions through names of places. He did all of this out of respect and sensitivity for the feelings of the people. Why, however, did he…

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