Rabbi L. Scheinbaum

“And Yaakov went out from Be’er Sheva and (he) went toward Charan.” (28:10)

Rashi notes the Torah‘s emphasis upon Yaakov’s departure. He explains that a tzaddik’s departure from a community creates a noticeable impact, for he is the glory, splendor and crown of a community. We may wonder why the Torah chooses to emphasize the tzaddik’s positive influence upon a community only after he has left. Doesn’t his stay within the community also create its glory and splendor? Responding to this question, Horav Elchanan Sorotzkin z.l. opines that the Torah is regrettably alluding to the obvious; it is only when a tzaddik leaves the community that people appreciate his contribution. On the contrary,…

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Rabbi L. Scheinbaum In Vayeitzei, 5755

“And Yaakov went out from Be’er Sheva and (he) went toward Charan.” (28:10)

Rashi states that it was not necessary for the Torah to mention Yaakov’s departure. It would have been quite sufficient to state his intended destination. The Torah is emphasizing an important point – that the departure of a tzaddik, righteous person, makes an impression upon the entire community. During the time that a tzaddik resides in a city/community, he constitutes its glory, its splendor and its crown. When he departs, however, these noble attributes are sorely lacking in the community. Consequently, his departure creates a significant void in the community. Many lessons can be derived from Rashi regarding the character…

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כי עתה ידעתי כי ירא אלקים אתה

Rabbi L. Scheinbaum In Vayeira, 5774

For I know that you are a G-d-fearing man. (22:12)

This was the tenth test, following after nine tests which all had successful outcomes. Yet, only now, after the Akeidas Yitzchak, did Hashem ratify Avraham Avinu’s commitment as a yarei Shomayim, G-d-fearing. If this is the case, what is the meaning of yerei Elokim, G-d-fearing? Does committing to the Akeidah manifest a greater sense of fearing G-d than walking into a fiery cauldron? Horav Nachum Breslover, zl, teaches that one who does not possess an azus d’kedushah, a sense of resolute holiness, who is undaunted by those who stand in the way of his observance, who can transcend the taunts…

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Rabbi L. Scheinbaum In Toldos, 5755

“And Rivkah took the garments of Eisav, her older son, the choicest which were with her in the house.” (27:15)

Chazal explain that these precious clothes had previously belonged to Nimrod before Eisav slew him. These clothes had the remarkable power to attract animals which Eisav immediately killed. It was specifically these extraordinary garments that Eisav would don before he served his father. Indeed, Chazal emphasize Eisav’s special devotion to the mitzvah of kibud av, honoring his father. He dressed up as if it was a holiday when he came to greet his father! A perusal of the various Midrashim indicates that Eisav was either an enigma or the archetype of hypocrisy. On the one hand, he served his father…

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קח נא את בנך את יחידך אשר אהבת את יצחק

Rabbi L. Scheinbaum In Vayeira, 5774

Please take your son, your only one, whom you love, Yitzchak. (22:2)

In the preface to his commentary to Meseches Shabbos, Minchas Asher, Horav Asher Weiss, Shlita, writes that in the above pasuk, Hashem is spelling out to Avraham Avinu the principals upon – and manner in which – the Akeidas Yitzchak should be executed. He focuses on what many of us conceive as being the state of mind that permeated the two giants who took part in the Akeidah. Avraham and Yitzchak must have been on such an incredibly lofty spiritual plane, completely divested of any physical, mundane emotions which would have run contrary to Hashem’s command to them. Throughout the…

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Rabbi L. Scheinbaum In Toldos, 5755

“And Yitzchak loved Eisav because (of) the venison (which he put) in his mouth.” (25:28)

Essentially, the central theme of this parsha is the quest of Yaakov and Eisav for their father’s blessing. A superficial reading of the parsha suggests that Yitzchak and Rivkah each had personal reasons for favoring one twin over the other and that there was a communication problem in their home. After studying the various commentaries, one learns that this was clearly not the case. In response to the obvious question, why was Yitzchak so insistent on blessing Eisav, the Radak explains that Yitzchak was acutely aware of Eisav’s character traits. His evil behavior and rebellious, antagonistic attitude had not escaped…

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Rabbi L. Scheinbaum In Toldos, 5755

“And Yitzchak prayed opposite/for his wife for she was barren.” (25:21)

The cause and effect seem to be presented in the reverse sequence in this pasuk. The Torah should have mentioned Rivkah’s inability to conceive prior to citing Yitzchak’s prayer on her behalf. In response to this analysis, the Torah Temimah suggests that Rivkah actually was an akarah, childless, because Hashem desired to hear the tefillos of Yitzchak and Rivkah. The cause was the need for supplication, while the effect was Rivkah’s barren state. What really is a tefillah, prayer? Tefillah is an expression of extreme devotion in which man negates his entire being in deference to Hashem. His individual essence…

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ויזכר אלקים את אברהם וישלח את לוט מתוך ההפכה

Rabbi L. Scheinbaum In Vayeira, 5774

G-d remembered Avraham; so He sent Lot from amidst the upheaval. (19:29)

Lot was spared twice. First, he was taken captive by the four kings. From their perspective, he had a birds-eye view of Hashem’s miracles, as Avraham Avinu with his makeshift army was able to vanquish the four mighty, bloodthirsty kings. Avraham came either with his trusted servant and student, Eliezer, or he rounded up 318 of his students and went to war. In any event, it was clearly a miracle in the merit of Avraham. One would think that someone with a modicum of intelligence would realize this and repent. Not Lot. Forget about his sense of hakoras hatov, gratitude…

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Rabbi L. Scheinbaum In Chayei Sarah, 5755

“And Yitzchak and Yishmael his sons buried him in the cave of Machpeilah.” (25:9)

Rashi states that from this pasuk we derive the idea that Yishmael repented and permitted Yitzchak to precede him in their father’s funeral procession. This statement is puzzling. Why did the Torah wait until the end of Avraham’s life to confirm that Yishmael repented? We know that thirty-eight years prior to Avraham’s demise, Yishmael was one of the “young men” who accompanied Avraham and Yitzchak to the akeidah. Why is it imperative to acknowledge Yishmael’s teshuvah once again? Horav Shimon Schwab, z.l., offers a profound insight into the teshuvah process which applies to this situation. Perhaps Yishmael initially repented only…

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Rabbi L. Scheinbaum In Chayei Sarah, 5755

“And they said, ‘from Hashem comes the matter.'” (24:50)

This pasuk seems to be the source for the concept that marriages are made in Heaven. Indeed, this idea is reaffirmed in Navi and Kesuvim. In the Midrash, Chazal question, “From where did this decision come?” The Midrash offers two replies. Some say that the decision emanated from Har Ha’moriah, the scene of the akeidas Yitzchak. It was at this place that Yitzchak demonstrated the exceptional devotion to Hashem which merited him the Divine blessing. Others reply that the pasuk is referring to the statement in pasuk 51, “Let her be the wife of your master’s son.” Here the pasuk…

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“And Yaakov went out from Be’er Sheva and (he) went toward Charan.” (28:10)

“And Yaakov went out from Be’er Sheva and (he) went toward Charan.” (28:10)

כי עתה ידעתי כי ירא אלקים אתה

For I know that you are a G-d-fearing man. (22:12)

“And Rivkah took the garments of Eisav, her older son, the choicest which were with her in the house.” (27:15)

קח נא את בנך את יחידך אשר אהבת את יצחק

Please take your son, your only one, whom you love, Yitzchak. (22:2)

“And Yitzchak loved Eisav because (of) the venison (which he put) in his mouth.” (25:28)

“And Yitzchak prayed opposite/for his wife for she was barren.” (25:21)

ויזכר אלקים את אברהם וישלח את לוט מתוך ההפכה

G-d remembered Avraham; so He sent Lot from amidst the upheaval. (19:29)

“And Yitzchak and Yishmael his sons buried him in the cave of Machpeilah.” (25:9)

“And they said, ‘from Hashem comes the matter.'” (24:50)

YEARS

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