Rabbi L. Scheinbaum

“And your staff, with which you struck the river, take in your hand.” (17:5)

Rashi cites the Mechilta which takes note of the Torah’s emphasis on the staff “with which you struck the river.” When Bnei Yisrael were clamoring for water, Hashem said to Moshe, “Take the same staff that you used to bring plagues upon Egypt and strike the rock with it, and water shall come out.” Let Bnei Yisrael see that the same staff which brought about plague can also bring good. There is no dichotomy between the staff that brings evil and the one that brings good. Hashem is the source of both, and from Him only good emanates. We do…

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Rabbi L. Scheinbaum In Beshalach, 5755

“And Bnei Yisrael saw the great hand (of Hashem)… and they believed in Hashem.” (14:31)

A Jew should strive to attain that sublime level of emunah in Hashem, so that he truly believes with a clarity of vision. Let us explain. We have the notion that “seeing is believing.” This means that in order to really believe, one must see. Hence, belief in a given concept is a step lower than actually seeing it. This is not the Torah perspective. The Chidushei Ha’Rim asserts that as Bnei Yisrael stood at the shores of the Red Sea and experienced unprecedented miracles, they were privy to a revelation of Hashem which was unparalleled. The Torah states that…

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Rabbi L. Scheinbaum In Uncategorized, 5755

“And Hashem said to Moshe, ‘Stretch out you hand over the sea, that the waters will come back upon Egypt.'” (14:26)

It seems unnecessary for Moshe to have stretched out his hand across the waters in order to return the sea to its natural position. Once the purpose of the miracle had been fulfilled and its effect confirmed, would the waters not have “returned” to their original state on “their own”? Horav Mordechai Gifter, Shlita, derives a remarkable insight from this pasuk. We have become so accustomed to believing in the concept of “nature” that we fail to realize that teva, nature, is actually a neis, miracle. The natural order of creation and the functioning of the world has license to…

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Rabbi L. Scheinbaum In Beshalach, 5755

“And the Bnei Yisrael went into the sea on dry land.” (14:22)

The Mechilta describes the scenario and dialogue that took place among the tribes prior to the splitting of the sea. Bnei Yisrael were standing by the shores of the Red Sea with the Egyptian army literally breathing down their necks. Suddenly, they began to argue about who should go into the water first. Each tribe vied for the opportunity to be the first to enter the Red Sea. During the negotiations, Nachshon ben Aminadav of the Tribe of Yehudah, jumped into the threatening waters. The tribe of Yehudah was indeed lauded for this singular act of devotion. As is stated…

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Rabbi L. Scheinbaum In Beshalach, 5755

“And Hashem said to Moshe, ‘Why do you cry out to Me? Speak unto the Bnei Yisrael and let them journey forward.'” (14:15)

Rashi explains Hashem’s response to Moshe as he stood in supplication before Him. Hashem told Moshe, “Now, when Bnei Yisrael are in distress, is not the appropriate time to prolong one’s prayer. Let them go forward, for the merit of their forefathers and their own emunah, faith, which they have exhibited is sufficient cause for the sea to split before them.” This interpretation is enigmatic. Moshe was praying to Hashem during a time of severe crisis for Bnei Yisrael. Hashem told Moshe that now, when Bnei Yisrael were teetering on the brink of disaster, was not a time for prayer….

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Rabbi L. Scheinbaum In Bo, 5755

“(These words) shall be a sign on your arm and frontlets between your eyes.” (13:16)

The tefillin shel yad, which are worn on the arm are different from the tefillin shel rosh, which are worn on the head. The one worn on the arm is composed of one compartment, while its counterpart is comprised of four compartments. The Techias Yisrael infers a valuable lesson from this distinction. The tefillin of the head represents the theoretical and hypothetical, while the tefillin of the arm symbolizes action and accomplishment. As long as we are addressing the theoretical, there can be more than one point of view. This is signified by the multiplicity of compartments in the tefillin…

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Rabbi L. Scheinbaum In Bo, 5755

“This day you go forth in the month of Aviv (spring).” (13:4)

Rashi interprets this pasuk to be a demonstration of Hashem’s kindness towards Bnei Yisrael. He took them out of Egypt during a climatically propitious time of the year, when it is neither too hot nor too cold, and there is no rain. Indeed, Pesach is the festival of spring. Why did Hashem choose this specific season? Was it only so that Bnei Yisrael would have a comfortable exodus from Egypt — or can a deeper lesson be derived? The Meshech Chochmah suggests that the Exodus took place at the beginning of the season of Aviv, spring, because this season more…

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Rabbi L. Scheinbaum In Bo, 5755

“Because they were thrust out of Egypt, and they were not able to tarry.” (12:39)

Klal Yisrael were not able to remain in Egypt any longer. Chazal teach that if they had remained there even for another moment, they would have sunk to the depths of impurity, reaching the fiftieth level of tumah, spiritual defilement. This statement does not seem consistent with the fact that during their entire exile in Egypt Klal Yisrael continued to adhere steadfastly to their distinct Jewish nationalism. They maintained their manner of dress, and they did not change their names or language. If they had been able to hold closely to their traditional customs, why were they not able to…

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Rabbi L. Scheinbaum In Bo, 5755

“And you shall say, ‘It is a Passover sacrifice to Hashem, Who passed over the houses of Bnei Yisrael in Egypt.'” (12:27)

It is noteworthy that Hashem’s passing-over the houses of Bnei Yisrael is the source for the name of the festival of Pesach, as well as the sacrifice offered on this holiday. If one were to look at all of the miracles which took place in Egypt up to and including the exodus from Egypt, the “passing-over” might not seem quite as remarkable. Why, then, is it so distinctly represented in the name and motif of the festival? Horav Yeruchum Levovitz z.l., offers a profound insight into the matter. The most significant component of the Exodus, which can be credited solely…

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Rabbi L. Scheinbaum In Bo, 5755

“But, on/by the first day you shall put away leaven from your houses.” (12:15)

The admonishment to rid ourselves of any vestige of chametz, leaven, is unique in the sense that this concept is not found in regard to any other forbidden food. The Radvaz was once questioned regarding this stringency. His response was simple, but profound. Chametz symbolizes the yetzer hora, evil inclination within a person. The leaven is the se’or sheh-b’isah, fermenting agent within the dough, representing the power of arrogance which is the “rising” agent within a person. The yetzer hara is forbidden, even b’ma’sheh’hu, the slightest bit. One may not accede to even the most diminutive demand of the yetzer…

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“And your staff, with which you struck the river, take in your hand.” (17:5)

“And Bnei Yisrael saw the great hand (of Hashem)… and they believed in Hashem.” (14:31)

“And Hashem said to Moshe, ‘Stretch out you hand over the sea, that the waters will come back upon Egypt.'” (14:26)

“And the Bnei Yisrael went into the sea on dry land.” (14:22)

“And Hashem said to Moshe, ‘Why do you cry out to Me? Speak unto the Bnei Yisrael and let them journey forward.'” (14:15)

“(These words) shall be a sign on your arm and frontlets between your eyes.” (13:16)

“This day you go forth in the month of Aviv (spring).” (13:4)

“Because they were thrust out of Egypt, and they were not able to tarry.” (12:39)

“And you shall say, ‘It is a Passover sacrifice to Hashem, Who passed over the houses of Bnei Yisrael in Egypt.'” (12:27)

“But, on/by the first day you shall put away leaven from your houses.” (12:15)

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