Rabbi L. Scheinbaum

ויאמר לא יעקב יאמר עוד שמך כי אם ישראל כי שרית עם אלקים ועם אנשים ותוכל

He said, “No longer will it be said that your name is Yaakov, but Yisrael, for you have striven with the Divine and with man and have overcome.” (32:29)

Yaakov/Yisrael are two names, each with unique implications. The name Yaakov heralds back to the birth of the Patriarch, v’yado ochezes b’akeiv Eisav, “his hand grasping on the heel of Eisav” (Bereishis 25:26). Yaakov Avinu emerged into this world holding onto the heel of his brother Eisav. This clearly does not imply strength or assertiveness. Later, at the convincing of his mother, Rivkah Imeinu, he appropriated the b’rachos, blessings, from Eisav, under what appears to be in less than a forthright manner. Eisav declared, Hachi kara shemo Yaakov vayaakveini zeh paamayim, “Is it because his name was called Yaakov that…

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Rabbi L. Scheinbaum In Eikev, 5755

“You will not be able to annihilate them quickly, lest the beasts of the field increase against you.” (7:22)

Hashem assures Klal Yisrael of staggering success in vanquishing their enemies. Moreover, it was to be accomplished in a manner that would cause them no harm, even from the wild beasts. By effecting a slow offensive, vast portions of land would not be left unpopulated, allowing for the stray wild beasts to “move in.” True, a quick victory could have been achieved, but at an unacceptable price. This seems enigmatic. Would it have been “difficult” for Hashem to simply contain the wild beasts so that they not harm the Jews ? Obviously, another reason mitigated for a “slow victory.” Horav…

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Rabbi L. Scheinbaum In Eikev, 5755

“This shall be the reward when you listen to these ordinances.” (7:12)

Hashem assures Klal Yisrael of a remarkable reward if they will listen to His mitzvos. The word ceg also means heel. In this context, Rashi explains that it alludes to the type of mitzvah that people may regard as insignificant. Consequently, they tend to “step on them with their heels.” The Torah encourages the Jews to be cognizant of these “neglected” mitzvos by promising them great rewards for observing them. This special reward consists of physical blessing in the form of increased size of one’s family and abundant herds and crops. What is the connection between observing neglected mitzvos and…

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ורוח תשימו בין עדר ובין עדר

Rabbi L. Scheinbaum In Vayishlach, 5774

And leave a space between drove and drove. (32:17)

The Midrash Rabbah quotes a poignant request made by Yaakov Avinu of Hashem: “Yaakov said to HaKodesh Baruch Hu, ‘Ribbono Shel Olam! If adversity/troubles/pain will (be decreed) to come upon my children, please do not send them one following (immediately) after another; but rather, leave (a) space between them!’ This is to be implied from the word revach, ‘space’ between the flocks of sheep.” Horav Yaakov Galinsky, Shlita, wonders what is the meaning of “space” between troubles? How does space make a difference? The Maggid quotes an explanation which he heard from the Steipler Gaon, zl, given during a group…

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Rabbi L. Scheinbaum In Va'eschanan, 5755

“And you shall teach them diligently to your children.” (6:7)

Rashi cites the Sifri which interprets “your children” to be synonymous with “your students.” Indeed, students are likened to spiritual children. The Talmud Bava Basra 8b interprets the pasuk in Daniel 12:3 — sgu okugk ohcfuff ohcrv hehsmnu, “and those who teach righteousness to the multitudes [shine] like stars forever”, as a reference to Torah teachers. Why is a mechanech, educator, compared to stars? Horav Mordechai Ilan, z.l., suggests two reasons. The rebbe must be pure, his mind and heart unspoiled. Just as the stars are distant from the earth, the rebbe’s essence is distant from “artzius,” earthliness…

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Rabbi L. Scheinbaum In Va'eschanan, 5755

“For inquire now regarding the early days that preceded you … has there ever been anything like this great thing or has anything like it been heard? Has a people ever heard the voice of G-d ?” (4:32,33)

These pesukim are among the most powerful and profound in the Torah. They are also among the most demanding. They present to us proof of the Divine essence of our religion. They define the Revelation at Har Sinai as an event unparalleled in the history of mankind. A religion consists of a number of components all of which are prerequisites for establishing a personal belief in a particular religion. The first and foremost foundation is the recognition of a Divine Being to be worshipped. Second are instructions from this Divine Being as to the manner in which He is to…

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ונפש כי תחטא ושמעה קול אלה והוא עד או ראה או ידע אם לא יגיד ונשא עונו

Rabbi L. Scheinbaum In 5774, Vayikra

If a person will sin: if he accepted a demand for an oath, and he is a witness – either he saw or he knew. (5:1)

I recently came across a story related by a father, telling about a traumatic experience that he and his family had undergone with one of their teenage sons. A young boy, fifteen years old, had slowly begun to drift away from his attachment to Torah. At first, it was gravitation to the frivolities of the outside world. He continued with his usual good middos, character traits, never offending another student, always showing respect for his rebbeim, his good natured smile always manifest on his face. Yet, this was not enough to maintain his tenure in the yeshivah where he was…

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Rabbi L. Scheinbaum In Va'eschanan, 5755

“Only take care and guard your soul most diligently, lest you forget the things which your eyes have seen.” (4:9)

The pasuk teaches us that it is as important to remember and ultimately transmit the experience of Matan Torah to the next generation, as it is to pass down the actual content of the Torah. As Rabbeinu Bachya states, “For if one forgets the experience, he will end up denying the content.” Without the tremendous and awesome experience of Revelation, Judaism can be transformed into an uninspiring secular experience. Judaism is alive! It is a religion with vibrance and vitality, which is transmitted from generation to generation. It has been passed down from that first group of Jews who stood…

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Rabbi L. Scheinbaum In Va'eschanan, 5755

“You shall not add to the word that I command you, nor shall you subtract from it, to observe the commandments of Hashem … Your eyes have seen what Hashem did with Baal Pe’or.” (4:2,3)

The sequence of the pesukim raises two issues. First, the order of the commands demands explanation. One would assume that the admonition regarding subtracting from the Torah would be written first, because it is so obvious. The Torah should have subsequently warned us against trying to become too pious to the point that we feel we know what the Creator is thinking. Horav Dovid Feinstein, Shlita, explains that in truth the “do not subtract” is essentially a corollary of the “do not add.” Whenever one attempts to amend the Torah by adding to it, he is actually subtracting from it….

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ואם זבח שלמים קרבנו

Rabbi L. Scheinbaum In 5774, Vayikra

And if a Korban Shelamim is his offering. (3:1)

The Korban Shelamim is defined as a Peace-offering. The word shelamim is derived from shalem, implying a state of completeness, of perfection, when used in connection with a human being. Shalem denotes that the person is in such a state that he does not feel a flaw in any part of his life. He feels complete. He lacks for nothing. Understandably, shalem is a relative concept, since it primarily describes an object in relation to all of its parts, or a person in relation to the circumstances and surroundings in which he lives. Horav S. R. Hirsch, zl, observes that…

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ויאמר לא יעקב יאמר עוד שמך כי אם ישראל כי שרית עם אלקים ועם אנשים ותוכל

He said, “No longer will it be said that your name is Yaakov, but Yisrael, for you have striven with the Divine and with man and have overcome.” (32:29)

“You will not be able to annihilate them quickly, lest the beasts of the field increase against you.” (7:22)

“This shall be the reward when you listen to these ordinances.” (7:12)

ורוח תשימו בין עדר ובין עדר

And leave a space between drove and drove. (32:17)

“And you shall teach them diligently to your children.” (6:7)

“For inquire now regarding the early days that preceded you … has there ever been anything like this great thing or has anything like it been heard? Has a people ever heard the voice of G-d ?” (4:32,33)

ונפש כי תחטא ושמעה קול אלה והוא עד או ראה או ידע אם לא יגיד ונשא עונו

If a person will sin: if he accepted a demand for an oath, and he is a witness – either he saw or he knew. (5:1)

“Only take care and guard your soul most diligently, lest you forget the things which your eyes have seen.” (4:9)

“You shall not add to the word that I command you, nor shall you subtract from it, to observe the commandments of Hashem … Your eyes have seen what Hashem did with Baal Pe’or.” (4:2,3)

ואם זבח שלמים קרבנו

And if a Korban Shelamim is his offering. (3:1)

YEARS

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