Rabbi L. Scheinbaum

“We turned and ascended by way of the Bashan, and Og King of the Bashan went out towards us … and Hashem said to me, ‘Do not fear him.'” (3:1,2)

Rashi cites the Midrash which explains that Moshe was apprehensive that the merit which Og earned in assisting Avraham Avinu would shield him from defeat. How did Og assist Avraham? When Lot, Avraham’s nephew, was captured, Og brought the news to Avraham. The Midrash explains that the merit did not help Og, because his intention was actually to hurt Avraham, not to help him. He hoped that by informing Avraham of Lot’s imprisonment, he would entice Avraham to be drawn into a war which would eventually cost Avraham his life. Thus Og would be enabled to marry Sarah. Since Og’s…

Home -> Devarim -> 5755

Rabbi L. Scheinbaum In 5755, Devarim

“Listen among your brethren and judge righteously between a man and his brother.” (1:16)

The Torah instructs the judge to be consistent in his adjudication of litigation. He should listen to each litigant in the exact same manner, never showing favoritism to either one over the other. The Ohr Ha’Chayim Ha’Kadosh writes that a great Rav, in his time, would stare at the ground during the litigation so that he would not inadvertently look at either litigant during the judicial process. An interesting story occurred at Horav Yehonoson Eibshitz’s, z.l., bar-mitzvah. His parents had already passed away, so friends had to make the necessary preparations for the young orphan’s bar-mitzvah. As was the custom,…

Home -> Vayikra -> 5774

אדם כי יקריב מכם קרבן לד'

Rabbi L. Scheinbaum In 5774, Vayikra

When a man among you brings an offering to Hashem. (1:2)

The service of offering Korbanos, sacrifices to Hashem, was given to Klal Yisrael. It is a holy service designated for a holy people. Korbanos, however, are not designated solely for the Jewish People. Anyone – regardless of faith – may bring a korban. Indeed, we read in Parashas Emor (Vayikra 22:18), “Speak to Aharon and his sons and to all of Bnei Yisrael and say to them: Any man of the House of Yisrael and of the geirim, proselytes among Yisrael, who will bring his offering for any of their vows or their free-will offerings that they will bring to…

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Rabbi L. Scheinbaum In 5755, Devarim

“Provide for yourselves distinguished men, who are wise, understanding and well known to your tribes.” (1:13)

Chazal have defined the concept of a chacham, wise man, as “one who learns from all men” (Pirkei Avos 4:1). Each human being is unique; we can learn something from everyone. Each Jew is capable of being a teacher, knowingly or unknowingly; each Jew has something of value to impart. Chazal infer that wisdom is not a specific body of knowledge that can be acquired or transmitted. Rather, it is an attitude, an approach to life. One is said to have a wise outlook if he is willing to learn from others and assimilate the positive lessons he has acquired…

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Rabbi L. Scheinbaum In 5755, Devarim

“These are the words which Moshe spoke to all Yisrael.” (1:1)

Rashi explains that each of the places mentioned by Moshe alludes to one of the sins committed by Bnei Yisrael. In an attempt to avoid embarrassing Bnei Yisrael, Moshe did not state the sins explicitly. Later on, however, Moshe did openly reprove them for the incident of the spies and the sin of the Golden Calf. We must endeavor to understand this seeming inconsistency. If Moshe was ultimately going to reprimand them overtly, why did he begin his rebuke by couching it in veiled terms ? Horav Moshe Feinstein, z.l., contends that at the beginning of the parsha, Moshe was…

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ויקרא אל משה

Rabbi L. Scheinbaum In 5774, Vayikra

He called to Moshe. (1:1)

The summons to Moshe Rabbeinu, Vayikra, is spelled with a diminutive aleph, which allows the word to be read as Vayikar, which means “and he chanced upon.” Chazal give the background for the alternate spelling. When Hashem called Moshe, it was not a subtle sound which only he could hear. The sound of Hashem calling Moshe was resounding, traveling all the way from within the Holy of Holies to the outside of the Tent. Yet, no one else heard – not even Aharon HaKohen. It was the same sound that Klal Yisrael heard at Har Sinai when Hashem gave the…

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ויפל על צואריו ויבך על צואריו

Rabbi L. Scheinbaum In 5774, Vayigash

He fell on his neck, and he continued to cry on his neck. (46:29)

The meeting of father and son was certainly an emotionally-powered reunion. The love they manifested towards one another was unusual. This, coupled with the twenty-two year forced separation, created a situation in which their first encounter was a heightened opportunity for intense expression of love. This is why Rashi quotes Chazal, who say that it was only Yosef who hugged and kissed his father. Yaakov Avinu, at that exalted moment – instead of embracing his son – was reciting Shema Yisrael. Then Yaakov concluded the meeting with, Amussa ha’paam, acharei re’osi es panecha, “Now that I have seen your face…

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Rabbi L. Scheinbaum In 5755, Vayechi

“And this is what their father said to them when he blessed them. He gave each one his own special blessing.” (49:28)

From this pasuk Horav David Feinstein, Shlita, infers that all of Yaakov Avinu’s enjoinments to his sons were actually blessings. In other words, when rebuke is internalized, it can be transformed into a blessing. Indeed, didn’t Reuven and Levi correct their ways as a result of Yaakov’s admonishment? Likewise, when Zevulun was told that his descendants would be marine merchants, travelling the dangerous high seas, he accepted his fated vocation without fear. Their piety increased, since they were now acutely aware of their total dependence on Hashem’s mercy and beneficence for sustenance. We learn an appropriate approach to life’s occurrences…

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ויאמר ישראל רב עוד יוסף בני חי

Rabbi L. Scheinbaum In 5774, Vayigash

And Yisrael said, “How great! My son Yosef still lives!” (45:28)

Yaakov Avinu was ecstatic. His long-lost son, Yosef, was alive – physically and spiritually. Not only had he risen to a position of great distinction in his newly-adopted country, but he had maintained all of the strict spiritual standards that had been so much a part of his early life. The Patriarch had to see this for himself. His sons’ report gave him hope, but, until he saw it for himself, he was still anxious concerning Yosef’s spiritual erudition. The Midrash makes an interesting comment which focuses on Yaakov’s use of the word rav, “how great”. Rav kocho, “How great…

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ולא יכול להתאפק לכל הנצבים עליו

Rabbi L. Scheinbaum In 5774, Vayigash

Now Yosef could not restrain himself in the presence of all who stood before him. (45:1)

Rashi explains that Yosef could not allow the Egyptians to be present when he was putting his brothers to shame. The Midrash goes further, claiming that Yosef had placed himself in great danger, for if his brothers had decided to kill him, no one would have known one way or the other. He said, “Better I should be killed than I should humiliate my brothers in front of the Egyptians.” Embarrassing someone is an egregious sin for which one loses his portion in Olam Habba, the World to Come. Ish L’reieihu quotes Horav Yosef Chaim Blau, Shlita, Rav of Ashkelon,…

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“We turned and ascended by way of the Bashan, and Og King of the Bashan went out towards us … and Hashem said to me, ‘Do not fear him.'” (3:1,2)

“Listen among your brethren and judge righteously between a man and his brother.” (1:16)

אדם כי יקריב מכם קרבן לד'

When a man among you brings an offering to Hashem. (1:2)

“Provide for yourselves distinguished men, who are wise, understanding and well known to your tribes.” (1:13)

“These are the words which Moshe spoke to all Yisrael.” (1:1)

ויקרא אל משה

He called to Moshe. (1:1)

ויפל על צואריו ויבך על צואריו

He fell on his neck, and he continued to cry on his neck. (46:29)

“And this is what their father said to them when he blessed them. He gave each one his own special blessing.” (49:28)

ויאמר ישראל רב עוד יוסף בני חי

And Yisrael said, “How great! My son Yosef still lives!” (45:28)

ולא יכול להתאפק לכל הנצבים עליו

Now Yosef could not restrain himself in the presence of all who stood before him. (45:1)

YEARS

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