Rabbi L. Scheinbaum

“And Hashem said to Moshe, ‘Behold, you will lie with your forefathers, and this people will rise up and stray after the gods of the foreigners of the land… And I will forsake them and I will conceal My face from them.'” (31:16,17)

The punishment for he who “strays” seems exceedingly harsh. Hashem does not “hide His face” and “turn away” from the average sinner. Why does this individual stand out in his punishment? This punishment is mentioned particularly in sharp contrast to the words of the Navi, Malachi, ofhkt vcuatu hkt ucua, “Return to me and I will return to you” (3:7). Or, as the Navi Hoshe’a declares, lbugc ,kaf hf lhekt ‘s sg ktrah vcua, “Return O Yisrael to Hashem your G-d, for you have stumbled in your iniquity” (14:2). In these instances, the Jews are given a chance to repent,…

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Rabbi L. Scheinbaum In 5755, Vayeilech

“Summon Yehoshua and both of you shall stand in the Ohel Mo’ed and I shall instruct him.” (31:14)

We may note that up until this point whenever Moshe had been called upon to designate Yehoshua as his successor, he had given him orders to execute. In this instance, however, in the final moments as the mantle of leadership was actually transferred, we find that Hashem is the One Who issues Yehoshua’s charge. Horav Elie Munk, z.l., comments that although Moshe would no longer be directly involved in transmitting the Torah to Yehoshua, his student, he would nevertheless still remain a powerful influence upon him and all future leaders of Klal Yisrael. He cites the Zohar that makes a…

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Rabbi L. Scheinbaum In 5755, Vayeilech

“Gather together the people — the men, the women, and the young children …” (31:12)

Rashi cites Chazal in the Talmud, Chagigah 3a, who explain that the men came to learn, while the women came to hear, and the children came to provide reward for those who brought them. According to Chazal, it seems that the parents had no particular reason for bringing their children other than providing an opportunity for themselves to receive reward. This is enigmatic! If the sole purpose of bringing the children was to avail the parents of reward they could have been rewarded for bringing wood or stone or anything else for that matter. Why did they specifically bring their…

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Rabbi L. Scheinbaum In Nitzavim, 5755

“See I have placed before you today the life and the good, and the death and the evil.” (30:15) – “And you shall choose life, so that you will live, you and your children.” (30:19)

Once the Torah equates the tov, good, with life itself, it seems unnecessary to adjure us to choose life. After all, what really is the alternative ? Also, why does the Torah implore us to choose life? Would it not have been more significant to say, “Choose good” ? We suggest that the mere fact that life and good are correlated indicates that choosing good is equated with choosing life. In other words, life is not simply a result of choosing good. Choosing a life of “good,” one that is dedicated to Hashem, His Torah and his mitzvos is the…

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Rabbi L. Scheinbaum In Nitzavim, 5755

“Rather, the matter is very close to you, in your mouth and in your heart to perform it.” (30:14)

The Ramban and Sforno assert that this pasuk relates to the mitzvah of teshuvah, repentance. The heart, the seat of emotion, recognizes when one has sinned, and the mouth expresses this sin through the vehicle of viddui, confession. We must endeavor to understand what goes on in the mind of a rasha, sinner. If teshuvah is so close, why does it remain “so far” from him ? Horav Chaim Shmuelevitz, z.l., contends that man’s ultimate downfall is invariably due to his ability to adapt and become complacent to a situation. By “force of habit” people become set in a routine…

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Rabbi L. Scheinbaum In Nitzavim, 5755

“Lest there be among you a man or a woman, or a family or tribe, whose heart turns away from Hashem our G-d … a root that bears gall and wormwood.” (29:17)

In describing the individual whose arrogance causes him to go astray, the Ramban writes, “Bad roots producing bad growths.” The Ramban views the father as the root and the son as the outgrowth of that root. A child learns to emulate what he sees at home. He values that which is highly regarded at home, and he denigrates that which is reviled by his parents. What he hears, sees, and where he goes, leave a lasting impression on him. Indeed, the child is the proverbial “apple,” which usually does not fall far from the tree. Horav Moshe Swift, z.l., asserts…

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ולא תעלה במעלות על מזבחי

Rabbi L. Scheinbaum In Yisro, 5774

You shall not ascend My Altar on steps. (20: 23)

Rashi explains that a ramp was used for the Kohanim to ascend to the Mizbayach, Altar, as a provision to circumvent any suggestion of immodesty. A ramp allows for the legs to move evenly, thereby not allowing any inappropriate exposure of one’s self. I think we might be able to add a homiletic interpretation to the closing pasuk of Parashas Yisro. The Mizbayach symbolizes sacrifice. Indeed, to study Torah, to live a Torah lifestyle, does require a certain element of sacrifice. Before I continue, the sacrifice is only in the eyes of the beholder. A true ben Torah does not…

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Rabbi L. Scheinbaum In Nitzavim, 5755

“From the hewer of your wood to the drawer of your water.” (29:10)

The Torah names two mundane professions in order to demonstrate the inclusion of all people in the Covenant. One would wonder why, in attempting to describe the all-embracing nature of the Covenant, the Torah chooses two professions that are remarkably similar in nature. Should the comparison not have been from something great to something small — or from something near to something far ? Horav S.R. Hirsch, z.l., explains that in the Jewish perspective one looks at the world as a circle. Consequently, we take two objects that are of similar nature and say: From this one on the right,…

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Rabbi L. Scheinbaum In Nitzavim, 5755

“The heads of your tribes, your elders, and your officers… your small children, your wives….” (29:9,10)

Horav Tzvi Hirsch Ferber, z.l., infers from this pasuk the importance of each individual fulfilling his potential commensurate with his station in life. He cites Rav Chaim Volozhiner, z.l., who interprets the tefillah of Rosh Ha’Shanah, – “u,sepu aht vagn”w lhbpk tc rumhv kf rfz hf“For when the remembrance of everything fashioned comes before You: everyone’s deeds and mission,” in the following manner: Everyone has a specific position in life. An individual may have a profession with a leadership role, a position in the field of education, a role as a parent or grandparent raising children, or simply the task…

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ויתיצבו בתחתית ההר

Rabbi L. Scheinbaum In Yisro, 5774

They stood transfixed at the foot of the mountain. (19:17)

As Klal Yisrael stood at the foot of Har Sinai, waiting anxiously for the Torah, they were united as one, with a sense of unity described by Chazal as, k’ish echad, b’lev echad, “like one man with one heart.” This phrase has since become the catchword for describing unity at its apex. All of Klal Yisrael were focused, intent on accepting the Torah with a firm commitment, a common aspiration and uniform purpose. All of Klal Yisrael stood together as one to accept the Torah. It is the term b’lev echad, “with one heart”, that begs to be elucidated. Does…

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“And Hashem said to Moshe, ‘Behold, you will lie with your forefathers, and this people will rise up and stray after the gods of the foreigners of the land… And I will forsake them and I will conceal My face from them.'” (31:16,17)

“Summon Yehoshua and both of you shall stand in the Ohel Mo’ed and I shall instruct him.” (31:14)

“Gather together the people — the men, the women, and the young children …” (31:12)

“See I have placed before you today the life and the good, and the death and the evil.” (30:15) – “And you shall choose life, so that you will live, you and your children.” (30:19)

“Rather, the matter is very close to you, in your mouth and in your heart to perform it.” (30:14)

“Lest there be among you a man or a woman, or a family or tribe, whose heart turns away from Hashem our G-d … a root that bears gall and wormwood.” (29:17)

ולא תעלה במעלות על מזבחי

You shall not ascend My Altar on steps. (20: 23)

“From the hewer of your wood to the drawer of your water.” (29:10)

“The heads of your tribes, your elders, and your officers… your small children, your wives….” (29:9,10)

ויתיצבו בתחתית ההר

They stood transfixed at the foot of the mountain. (19:17)

YEARS

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