Rabbi L. Scheinbaum

תורה צוה לנו משה מורשה קהלת יעקב

Rabbi L. Scheinbaum In 5774, V'zos HaBrachah

The Torah that Moshe commanded us is the heritage of the Congregation of Yaakov. (33:4)

The above pasuk contains the name of our quintessential leader, the Rabban Shel Kol Yisrael, Moshe Rabbeinu, and also that of the third Patriarch, the b’chir ha’Avos, chosen one of the Patriarchs, Yaakov Avinu. Does a relationship exist between these two, or is the mention of both in the same pasuk arbitrary? Horav Aryeh Leib Heyman, zl, observes that, in a similar instance, we find Yaakov’s name together with that of Yosef. True, they were father and son. In his commentary to Parashas Vayeishev, however, Rashi notes this, explaining that this association reflects a powerful verity: the events of Yosef’s…

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Rabbi L. Scheinbaum In Re'eh, 5755

“Do not listen to the words of that prophet or to the dreamer of that dream.” (13:4)

In a novel exposition of this pasuk, the Sforno interprets the admonition in the following manner: We should not pay attention to the words of the false prophet, lest we give credence to even a small part of his statement. The Torah’s concern is not that we will believe in the whole dream. It is that small portion of his words, however insignificant, which raises concern. All of the false prophet’s words are invalid, and everything that he says is but a figment of his imagination. Sefer Ha’Chinuch concurs with the Sforno when he states that we are not permitted…

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Rabbi L. Scheinbaum In Re'eh, 5755

“See, I present before you today a blessing and a curse. The blessing that you listen… and the curse if you do not listen.” (11:26-28)

Why does the Torah seize upon “listening” as the requisite for blessing ? Why not action ? Are we not implored to “observe” and to “do” — not merely to “listen” ? Horav Shmuel Pinchasi, Shlita, asserts that the source of blessing and its tragic counterpart is one’s ability to “listen.” Even prior to one’s decision, one’s ability to listen will determine whether his actions will result in blessing or curse. One who refuses to listen, who is afraid to confront the reality of truth, is relegating himself to a life of curse. This form of listening does not refer…

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Rabbi L. Scheinbaum In Re'eh, 5755

“See, I present before you today a blessing and a curse. The blessing that you listen to the mitzvos of Hashem, your G-d, that I command you today.” (11:26,27)

The text of the pasuk begs elucidation. Why does the Torah begin this parsha with the word vtr, “see”. It could have simply stated, “I present before you today a blessing and a curse.” Second, Rashi states that the pasuk alludes to the blessing and curse that were stated on Mount Gerizim and Mount Eival. If this were the case, the Torah should have spoken in the future tense; i.e. the blessing that I will give to you. Why does the Torah speak in the present tense ? Third, why were the tribes split, half of them situated on each…

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ויעקב שמע כי טמא את דינה בתו ובניו היו את מקנהו בשדה והחריש יעקב עד באם

Rabbi L. Scheinbaum In Vayishlach, 5774

Now Yaakov heard that he had defiled his daughter Dinah, while his sons were with his cattle in the field; so Yaakov kept silent until their arrival. (34:5)

There were no cellphones in those days, so Yaakov Avinu had to wait until his sons arrived home before he could tell them of the outrage that had taken place. Abarbanel explains that the Patriarch waited for his sons, because he was not going to make a decision without first consulting them. Their input was important to him. Horav Yaakov Meir Shechter, Shlita, explains that including mature children in decision making is good parenting. In fact, this is specifically how one should relate to his children. This is especially true under circumstances in which one is compelled to point out…

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Rabbi L. Scheinbaum In Eikev, 5755

“For if you will observe this entire commandment that I command you.” (11:22)

The parsha concludes with a last exhortation to be diligent in keeping mitzvos. Indeed, the entire parsha seems to focus upon mitzvah observance. This prompts Chazal to comment, vcrv ch,f ohruna . The word rna, “to keep,” is repeated a number of times in this parsha. Why is this issue reiterated? Chazal respond with a thoughtful remark, “Perhaps you might say, ‘there are elders among us, there are great men among us, there are prophets among us, so what is there for us to keep’.” The Torah responds, iurna, runa , “You must also keep…

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Rabbi L. Scheinbaum In Eikev, 5755

“And it shall come to pass if you will listen diligently to My mitzvos.” (11:13)

If one were to translate this pasuk literally it would read, “If you listen gna ot, then ugna,, you will listen.” This interpretation communicates a different message which has great meaning. First, we must begin to listen, the rest will come later. One who refrains from beginning to listen obviously cannot continue listening. A specific process guides mitzvah observance. We must take the first step and then build upon the foundation which we have created. All too often, people become overwhelmed by the magnitude of Torah and mitzvos. They are confounded by their inability to grasp the entire storehouse of…

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Rabbi L. Scheinbaum In Eikev, 5755

“And what He did to Dasan and Aviram the sons of Eliav son of Reuven.” (11:6)The Ramban notes the fact that when the Torah recounts Klal Yisrael’s iniquities, it mentions the conflict in which Dasan and Aviram participated. It does not, however, mention the leader of the conflict, Korach. He explains that Korach transgressed in an invidious manner, by offering a strange fire for the ketores. This precluded his name from being “remembered” in the Torah. The Ramban’s words lend profound insight into the character of those whose names are mentioned in the Torah. It also indicates that mention in the Torah — even as a scoundrel — is still viewed as meritorious. Horav Chaim Elazary, z.l., offers a different perspective for the exclusion of Korach’s name from the Torah. Korach’s behavior, albeit reprehensible, was justifiable in his own mind. His contention had a “purpose;” he had a definite goal which he strived to achieve. Korach desired to be the Nasi of Shevet Levi and, ultimately, the leader of Am Yisrael. This burning desire, this perverted sense of mission, was all Korach needed to drive him to his own doom. He did have a mission; he was performing an act which he could, in his own mind, rationalize. Dasan and Aviram, on the other hand, were nothing more than bitter miscreants. Their acrimonious nature led them from conflict to conflict, seeking out to undermine everything and everyone with whom they came in contact. They had no goal other than conflict, no rationale other than contention. They were truly the embodiment of balei machlo’kes, people who constantly involve themselves in dispute. This malevolent character “earned” them entry into the Eternal Book, the Torah.

The Ramban notes the fact that when the Torah recounts Klal Yisrael’s iniquities, it mentions the conflict in which Dasan and Aviram participated. It does not, however, mention the leader of the conflict, Korach. He explains that Korach transgressed in an invidious manner, by offering a strange fire for the ketores. This precluded his name from being “remembered” in the Torah. The Ramban’s words lend profound insight into the character of those whose names are mentioned in the Torah. It also indicates that mention in the Torah — even as a scoundrel — is still viewed as meritorious. Horav Chaim…

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וישא את עיניו וירא את הנשים ואת הילדים ויאמר מי אלה לך ויאמר הילדים אשר חנן אלקים את עבדיך

Rabbi L. Scheinbaum In Vayishlach, 5774

He raised his eyes and saw the women and children, and he asked, “Who are these to you?” he answered, “The children whom G-d has graciously given your servant.” (33:5)

Eisav took one look at the women and children and asked Yaakov Avinu, “Who are these to you?” Yaakov replied that the children were graciously bestowed to him by the Almighty. We assume that, upon seeing the group of women and children, Eisav questioned Yaakov concerning both the women and children. Yaakov, however, only replied concerning the children. He seems to have ignored the wives. The Malbim explains that Yaakov was conveying to Eisav an important aspect of his outlook on life, which was altogether different than that of Eisav. To Eisav, a wife was a goal within itself. He…

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Rabbi L. Scheinbaum In Eikev, 5755

“You shall love the ger/convert because you were geirim (strangers) in the land of Egypt.” (10:19)

Although the convert is included in the mitzvah to love all Jews, the Torah, nevertheless, stresses this mitzvah. The Sefer Ha’Chinuch infers that the extra warning adjuring us to love the ger applies in all areas of human relationship. The ger symbolizes the Jew who has no “protection,” no family pedigree, and probably very few friends. It is regrettably much easier to mistreat the ger than an ordinary Jew. Having cut himself off from his roots, he feels isolated in his quest for genuine acceptance and friendship. The Sefer Ha’Chinuch states that this mitzvah is broadened to include all strangers,…

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תורה צוה לנו משה מורשה קהלת יעקב

The Torah that Moshe commanded us is the heritage of the Congregation of Yaakov. (33:4)

“Do not listen to the words of that prophet or to the dreamer of that dream.” (13:4)

“See, I present before you today a blessing and a curse. The blessing that you listen… and the curse if you do not listen.” (11:26-28)

“See, I present before you today a blessing and a curse. The blessing that you listen to the mitzvos of Hashem, your G-d, that I command you today.” (11:26,27)

ויעקב שמע כי טמא את דינה בתו ובניו היו את מקנהו בשדה והחריש יעקב עד באם

Now Yaakov heard that he had defiled his daughter Dinah, while his sons were with his cattle in the field; so Yaakov kept silent until their arrival. (34:5)

“For if you will observe this entire commandment that I command you.” (11:22)

“And it shall come to pass if you will listen diligently to My mitzvos.” (11:13)

וישא את עיניו וירא את הנשים ואת הילדים ויאמר מי אלה לך ויאמר הילדים אשר חנן אלקים את עבדיך

He raised his eyes and saw the women and children, and he asked, “Who are these to you?” he answered, “The children whom G-d has graciously given your servant.” (33:5)

“You shall love the ger/convert because you were geirim (strangers) in the land of Egypt.” (10:19)

YEARS

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