Rabbi L. Scheinbaum

Rabbi L. Scheinbaum In Chayei Sarah, 5752

“And it was the life of Sarah.” (23:1)

The pasuk in Koheles 1:5 states, “And the sun rises and the sun sets”. The simple meaning of this phrase emphasizes that it is the monotonous, routine course followed by the sun which ensures the orderly continuity of life on the earth. The Midrash, however, perceives deeper meaning in this phrase. It states that this verse uses the rising and setting of the sun to symbolically teach us that before the “sun” of one righteous individual is permitted to set, the “sun” of another righteous individual rises. For example, before Sarah passed on, Rivkah was born. This Midrashic statement is…

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Rabbi L. Scheinbaum In Vayeira, 5752

“And Hashem tested Avraham.” (22:1)

Hashem elevated Avraham to become a beacon illuminating mankind’s path. When Hashem called Avraham, his response was immediate: hbbv -I am ready, I am prepared for any sacrifice, any deed which is requested of me. hbbv denotes the unconditional compliance in advance of the actual order. Avraham reflects the fierce determination to comply with the command before subjecting it to critical review and personal judgment. This hbbv manifests the obedience with which man raises himself to join the angels’ heavenly chorus “to obey the voice of His word” (Tehillim 103:20). This hbbv was the legacy Avraham bequeathed to his…

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Rabbi L. Scheinbaum In Vayeira, 5752

“Fear not for Hashem has listened to the voice of the boy in the condition he is now.” (21:17)

After being ordered out of Avraham’s house, Hagar and her son Yishmael stumbled through the wilderness. Yishmael became feverish and drank all the water available to quench his burning thirst. He could no longer walk by himself and his mother could not hold him any longer. She put him down under a bush, and moved away to pray for his life saying, “I can no longer watch the child dying.” Yishmael also prayed and Hashem responded to his prayer, not Hagar’s. This is because Yishmael had the merit of being Avraham’s son, and also because he performed teshuva (repentance) at…

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Rabbi L. Scheinbaum In Vayeira, 5752

“And Hashem said, the cry of Sodom and Amorrah is great, and their sin is exceedingly great.” (18:20)

We should consider the extent of Sodom’s sins vis-a-vis the various other cities whose transgressions were also great. Indeed, the Baal Ha’Akeidah states that the famed sin of vgcdc adkp was far greater than those of Sodom, for in Sodom they allowed visitors to sleep in the street, while in Givhah even this was not permissible. There was however, a uniqueness to Sodom’s transgressions. Their immoral behavior originated from a depraved philosophy which later became a code of law. Their fear of having their lush, fertile land overrun with visitors caused them to legislate and enact the repulsive statutes for…

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Rabbi L. Scheinbaum In Vayeira, 5752

“And Hashem appeared to him and he sat in the doorway of the tent.” (18:1)

Rashi explains that in order to spare Avraham the burden of guests during his recovery from the bris milah, Hashem removed the sun from its “container.” Upon seeing him grieve because of a lack of visitors, however, He brought the angels to Avraham in human form. It seems puzzling that Hashem would send angels instead of humans. Would it not have been more appropriate to send poor people rather than angels, thereby allowing Avraham to perform the actual mitzvah of tzedakah (charity) and hachnasas orchim (hospitality for wayfarers)? We may derive an important lesson from the meaning of these very…

Home -> 5752 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5752

“And Sorai said to Avrom, My wrong be upon you.” (16:5)

Rashi explains that Sarai’s complaint was based upon the fact that Avraham had not prayed to Hashem on her behalf. It seems noteworthy that she felt this way. Sarai had made every imaginable attempt to conceive a child, but to no avail. She even took her maidservant into her home for Avraham, an attempt which was later copied by Rachel and Leah. She still felt that something was lacking, – her husband’s prayer! All attempts are of no apparent value unless they are accompanied by prayer. This is the most necessary ingredient for success and accomplishment. The material world consists…

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Rabbi L. Scheinbaum In Lech Lecha, 5752

“And that I will not take from all that is yours, lest you say I have enriched Avram.” (14:23)

Although Avram had previously accepted goods from Pharaoh, he refused to accept anything from the evil Sodom. Accepting gifts from the wicked inhibits the recipients from criticizing the giver, and Avram had no intention of ceasing to rebuke Sodom. This thought may be noted from the choice of words in this pasuk. It does not state, “Lest I say … ” which would imply that by accepting these gifts from Sodom, he might forget that all wealth and prosperity comes solely from Hashem. Had this been the reason, he should have similarly refused Pharaoh’s gifts. The pasuk, likewise, does not…

Home -> 5752 -> Lech Lecha

Rabbi L. Scheinbaum In Lech Lecha, 5752

“And Lot lifted up his eyes and beheld all of the plain of Jordan.” (13:10)

The narrative concerning Lot is puzzling. He accompanied his mentor, Avraham, throughout his exile. His physical resemblance to Avraham reflected the spirit of an individual who maintained a high standard of morality. Suddenly he separated as Lot sought out the fertile lands. In Lot’s next appearance he had been transformed into a depraved individual with the result that the Torah prohibits his male descendants from being included in Am Yisrael. How are we to rationalize this enigma? Horav Yisrael Salanter Z”l tells of a Yeshiva student who was diligent in Torah study. Upon leaving the sheltered walls of the…

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Rabbi L. Scheinbaum In Lech Lecha, 5752

Go away to yourself, from your land, from your birthplace. (12:1)

Ever since Hashem had driven Adam from Gan Eden to wander throughout the world, man has been seeking for Hashem. Even man’s early attempts to worship idols began as a form of searching for the source of all being. Avram was the one who discovered the secret, but not by exploring remote heights. The Midrash relates that “by himself he studied Torah“. We may suggest that he didn’t merely study by himself, but the meaning here is that he studied from himself, from within himself. His introspection led him to reflect upon the precision by which the universe is ordered….

Home -> 5774 -> Bereishis

ויאמר לו ד' לכן כל הרג קין שבעתים יקם

Rabbi L. Scheinbaum In Bereishis, 5774

Hashem said to him, “Therefore whoever slays Kayin, before seven generations have passed he will be punished.” (4:15)

Kayin sinned egregiously, going down in history as the first murderer. He took the idyllic state of Gan Eden and transformed it into a killing field. What makes his deed all the more pernicious is the reason for the murder: jealousy. Instead of learning from Hevel’s act of offering a korban, sacrifice, from his choicest flocks, Kayin killed him. Envy does that to a person, blinding him from seeing what is usually a simple truth that could change his life. Instead, he kills the messenger. Kayin realized too late that he acted disastrously, but he repented. Hashem accepted Kayin’s teshuvah,…

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“And it was the life of Sarah.” (23:1)

“And Hashem tested Avraham.” (22:1)

“Fear not for Hashem has listened to the voice of the boy in the condition he is now.” (21:17)

“And Hashem said, the cry of Sodom and Amorrah is great, and their sin is exceedingly great.” (18:20)

“And Hashem appeared to him and he sat in the doorway of the tent.” (18:1)

“And Sorai said to Avrom, My wrong be upon you.” (16:5)

“And that I will not take from all that is yours, lest you say I have enriched Avram.” (14:23)

“And Lot lifted up his eyes and beheld all of the plain of Jordan.” (13:10)

Go away to yourself, from your land, from your birthplace. (12:1)

ויאמר לו ד' לכן כל הרג קין שבעתים יקם

Hashem said to him, “Therefore whoever slays Kayin, before seven generations have passed he will be punished.” (4:15)

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