Rabbi L. Scheinbaum

“Any widow or orphan you shall not afflict. If you afflict them in any way, for if they cry out to Me I will surely hear their cry.” (22:21,22)

We may note the double usage of the verbs in this pasuk, a highly irregular style in Tanach. The Kotzker Rebbe z.l., notes that the affliction one causes a widow or an orphan is different from the affliction of other individuals. If one inflicts physical or emotional discomfort upon another person, in as much as the distress may even be severe, it is only a single incident with which the individual must deal. When one harms a widow or an orphan, however, the pain is complicated by the stirring of old memories of the pain of widowhood or the loss…

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Rabbi L. Scheinbaum In Mishpatim, 5755

“If he comes in by himself, he shall go out by himself.” (21:3)

Rashi derives from this pasuk that the dispensation which permits a master to give a shifcha Canaanis, non-Jewish maidservant, to the eved Ivri, Hebrew slave, does not apply if the eved had not been married prior to his servitude. What difference should it make if he had been married once before? Horav Moshe Shternbuch, Shlita, suggests that an eved who had been married to a Jewish woman is able to differentiate between married life with a Jewess and life with a non-Jewish maidservant. The warmth, discipline, and lasting happiness, the true love, respect and dignity which are manifest in a…

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Rabbi L. Scheinbaum In Mishpatim, 5755

“And these are the laws which you shall place before them.” (21:1)

Rashi notes the juxtaposition of the beginning of this parsha, dealing with the laws of judges and civil law, with the end of the previous parsha, which is devoted to the laws regarding the mizbei’ach, altar. He explains that the Torah teaches us that the Sanhedrin should be located adjacent to the Bais Ha’Mikdash. What is the spirit behind this law and what message does it communicate? Horav Mordechai Rogov z.l., suggests the following insight. The Sanhedrin, or the judges and Torah leaders of Am Yisrael, must be dedicated to uphold Torah law to the point of self-sacrifice. This concept…

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Rabbi L. Scheinbaum In Mishpatim, 5755

“And these are the laws which you shall place before them.” (21:1)

Rashi explains the idea of “placing the laws before them” as referring to Moshe’s and every teacher’s obligation to teach the laws over and over until the student is proficient in them. The material must be placed before the student like a table which is set and prepared for eating. The Talmud in Eruvin 54b relates the story of Rav Pr’eida who had a student whose weakness demanded that he be taught each law four hundred times! Only after this persistent review, would he comprehend the material. One day, after the “usual” review of four hundred times, Rav Pr’eida was…

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Rabbi L. Scheinbaum In Yisro, 5755

“All that Hashem has spoken we will do.” (19:8)

In Parashas Mishpatim (24:7), Bnei Yisrael reaffirm their acceptance of the Torah with the famous words, “Na’ase V’nishma,” “we will do and we will listen.” Chazal explain that when Bnei Yisrael proclaimed Na’ase V’nishma, they pledged themselves first “to do,” to observe and practice and then to try to understand. When they acceded to first perform and execute and later speculate and rationalize, Hashem sent down one angel for each Jew. The angel placed two crowns on the head of each Jew. One represented Na’ase, we will do, and one represented Nishma, we will listen. We must endeavor to understand…

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Rabbi L. Scheinbaum In Yisro, 5755

“And Moshe chose able men from all of Yisrael.” (18:25)

Horav Eliyahu Meir Bloch z.l., cites the Sforno who sees a profound implication from this pasuk. After searching for men who possessed all the qualities mentioned by Yisro, he chose “able men” who were well versed in law, diligent in determining the veracity of a situation, and capable of bringing it to a proper conclusion. This definition of “anshei chayil” distinguishes itself from that of the other commentators. Sforno focuses on the individual’s ability to think and use his common sense, coupled with an unremittant desire to make use of these faculties to solve problems. Yisro had suggested four qualifications…

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Rabbi L. Scheinbaum In Yisro, 5755

“And he (Yisro) said (to Moshe), ‘What is this thing that you are doing to the people? Why do you sit by yourself?'” (18:14)

The simple interpretation of this dialogue between Yisro and Moshe is that Yisro was concerned that Moshe not overexert himself by attempting to be the sole adjudicator for the entire nation. After all, Moshe was still a human being, and he would not be able to maintain the physical stamina required to continue functioning in this capacity. Horav Dovid Feinstein, Shlita, suggests that Yisro’s concern was not so much for Moshe’s physical well-being, as it was for Klal Yisrael’s educational development. When Yisro came to Moshe, he did not ask, “What are you doing to yourself ?” – but rather,…

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Rabbi L. Scheinbaum In Yisro, 5755

“And Yisro, the father-in-law of Moshe, took Tzipporah, Moshe’s wife… and her two sons.” (18:2,3)

It is interesting to note that the Torah refers to Moshe and Tzipporah’s sons as “her two sons.” Were they only Tzipporah’s sons? Horav Mordechai Gifter, Shlita, asserts that the education parents impart to their child establishes the tenor of the relationship between them. From the time Moshe left Midyan — at the behest of Hashem to lead Bnei Yisrael out of Egypt — until this moment, Tzipporah guided their childrens’ education. This is the reason that they are referred to as “her two sons.” This remarkable insight into parenting and education should serve as a lesson for us all….

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Rabbi L. Scheinbaum In Yisro, 5755

“And Yisro heard…. all that Hashem wrought for Moshe and Yisrael.” (18:1)

Rashi explains that Yisro heard the news of the splitting of the Red Sea and the war with Amalek. These two miraculous events so impressed Yisro that he left his established home in Midyan and joined Bnei Yisrael in the desert. Obviously, all the other nations also heard the news about the remarkable miracles which were occurring for Bnei Yisrael. Yisro, however, applied what he indeed heard to his immediate lifestyle. Horav Chaim Shmuelevitz z.l., was wont to say, “Yisro did not simply hear, he “derhered,” a Yiddish expression which connotes a unique quality of listening. It implies attending to…

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Rabbi L. Scheinbaum In Beshalach, 5755

“And when he (Moshe) let down his hand then Amalek prevailed.” (17:11)

The Ramban cites the Midrash that explains why Moshe “allowed” his hands to be lowered, thereby endangering the Jews in battle. The Midrash explains that Moshe’s action was consistent with the dictates of halacha. Halacha states that one should not spend more than three hours with his hands spread out in prayer toward Heaven. Let us now attempt to reconcile this halacha with the matter of war against Amalek. Klal Yisrael was waging battle against a powerful and ruthless enemy. Amalek was an unscrupulous people, accustomed to violence. In contrast, Klal Yisrael had recently been liberated from a state of…

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Back to Home -> Mishpatim ->

“Any widow or orphan you shall not afflict. If you afflict them in any way, for if they cry out to Me I will surely hear their cry.” (22:21,22)

“If he comes in by himself, he shall go out by himself.” (21:3)

“And these are the laws which you shall place before them.” (21:1)

“And these are the laws which you shall place before them.” (21:1)

“All that Hashem has spoken we will do.” (19:8)

“And Moshe chose able men from all of Yisrael.” (18:25)

“And he (Yisro) said (to Moshe), ‘What is this thing that you are doing to the people? Why do you sit by yourself?'” (18:14)

“And Yisro, the father-in-law of Moshe, took Tzipporah, Moshe’s wife… and her two sons.” (18:2,3)

“And Yisro heard…. all that Hashem wrought for Moshe and Yisrael.” (18:1)

“And when he (Moshe) let down his hand then Amalek prevailed.” (17:11)

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