Rabbi L. Scheinbaum

“And the angel of Hashem said to her, ‘Return to your mistress and submit yourself under her hands’.” (16:9)

The end of this pasuk, “And submit yourself under her hands,” is enigmatic. Why was it necessary for the angel to “encourage” Hagar to return to be “persecuted”? He should simply have said, “Return to your mistress.” The text suggests that the angel was telling Hagar that Hashem had mandated her suffering. Horav Yosef Salant z.l., offers a profound insight into the matter. Hagar had originally responded to the angel that she had fled from her mistress’ persecution. She had hoped that by escaping she would rid herself of travail. The angel responded that when it has been decreed from…

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Rabbi L. Scheinbaum In Lech Lecha, 5755

“And (when) she saw that she had conceived, her mistress was despised in her eyes… And Sarai dealt harshly with her, and she fled from her (face).” (16:4,6)

There seems to be a distinct correlation between Hagar’s attitude towards her mistress and Sarah’s response. Horav Yisrael Yaakov Lubchenski z.l., suggests that actually Sarah’s attitude towards Hagar had never changed. It remained consistent throughout their relationship. After Hagar lost respect for her venerable mistress, however, she felt abused. He explains this statement in the following manner: Hagar was a princess who had left a lifestyle of wealth and fame to join Avraham in the quest for greater spirituality. She chose to be a maidservant in Avraham’s home, rather than a princess in an environment of godlessness and depravity. Undoubtedly,…

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Rabbi L. Scheinbaum In Lech Lecha, 5755

“And Avram said… what will your give me, seeing that I go childless and he that will be the possessor of my house is Eliezer of Damascus.” (15:2)

Avraham Avinu entreated Hashem for a son, lest his servant Eliezer be the one to inherit his wealth. Chazal interpret the word eans using the principle of notaricon, as a modified form denoting Eliezer’s deeds. He would be ohrjtk ucr ,ru,n veanu vkus . He [Eliezer], ks, “drew” up his master’s teachings and “gave of them to drink”. He, vean, imparted [his master’s teachings] to others.” Avraham’s request seems strange. He obviously had a student whose exemplary characteristic was his ability to impart all of his rebbe’s teachings to others. Why did he need a son to do what his…

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Rabbi L. Scheinbaum In Lech Lecha, 5755

“And Lot journeyed from the east.” (13:11)

Rashi interprets Lot’s journey from the east as creating more than a geographical distance. Lot “removed himself from okug ka ubunse, the Originator of the world”. This separation was a critical choice on Lot’s part. He was leaving the presence of the pious, saintly Avraham to dwell among the wicked, sinful nation of Sodom. Lot travelled away from Hashem. He withdrew his faith in the Almighty. This decision was the forerunner of Lot’s spiritual descent. Indeed, what seemed to be a simple choice then turned out to be the determining factor in his descendants’ “spiritual” decadence. We seldom realize the…

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Rabbi L. Scheinbaum In Noach, 5755

“The name of Avram’s wife (was) Sarai, and the name of Nachor’s wife (was) Milcah, the daughter of Haran, the father of Milcah, and the father of Yiscah.” (11:29)

Why is it mentioned only concerning Milcah that she was Haran’s daughter? Was Sarai any less of a daughter to him that no mention is made of her father, Haran? The Bais Yitzchak explains that there are various ways for one to establish his reputation in a community. First and foremost is to earn and establish one’s notability in his own right, either through scholarship, virtuous deeds, impeccable character, etc. One only has to mention the name of certain individuals and their stature and good name precedes them. There are those who are recognized only based upon their yichus, ancestral…

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Rabbi L. Scheinbaum In Noach, 5755

“In that very day entered Noach… with them into the ark.” (7:13)

Rashi explains the Torah’s emphasis on when Noach entered the ark. He explains that the people of that generation said, “If we see Noach entering the ark, we will break it and kill him.” Hashem responded to them, “I shall bring him into the ark before everyone’s eyes, in mid-day, so that we shall see whose words will prevail.” Their threatened action is puzzling and seems inconsistent with their words, since they did not believe in the arrival of the flood. In any case, if Noach was credible, they should have listened to him and repented. If, to the contrary,…

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Rabbi L. Scheinbaum In Noach, 5755

“Of clean beast(s) and of beast(s) that are not clean, and the bird(s) and of everything that creeps on the ground.” (7:8)

The symbol of “acharis ha’yamim,” the days of Moshiach, is the “wolf will live in peace with the lamb.” This concept has been presented by Chazal as the paradigm of peaceful co-existence that will reign during that period of time for which we pray and yearn daily. Addressing a major Rabbinic conference in Warsaw, Horav Meir Shapiro z.l. questioned the uniqueness of this prophetic vision. What is so unique about the wolf “living” with the lamb? Did not all of the various species of the world co- exist harmoniously in Noach’s ark? If we take Noach’s ark into consideration, the…

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Rabbi L. Scheinbaum In Noach, 5755

“Make for yourself an ark of gopher wood, with rooms; you shall make the ark. And you shall pitch it within and without… A light/window you shall make for the ark.” (6:14,16)

Horav Aharon Levine z.l. uses the ark as a metaphor for the Jewish home. Chazal explain that gopher wood is actually cedar wood. As the cedar tree stands tall, towering above the other trees, so, too, should the Jewish home exemplify lofty goals and ideas in establishing the spiritual foundation of the Jewish family. The roots of the cedar tree are firmly implanted in the ground and will not yield even to the strongest winds. The Jewish home must also have its perspective on life firmly rooted in Torah hashkafah, philosophy, rendering it immune to the heretical winds of change….

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Rabbi L. Scheinbaum In Noach, 5755

“And the earth was corrupted before Hashem and the land was filled with violence.” (6:11)

Rashi explains that chamas, violence, refers to robbery, which had become rampant. Indeed, as Chazal note, the decree of ultimate destruction for that generation was the result of their blatant robbery. What was “unique” about their type of robbery that distinguished it to such an extent and effected their annihilation? The Ozhrover Rebbe z.l. explains that they derived no material benefit from the fruits of their theft. Their thievery always remained within the parameters of legitimacy, since they stole less than the value of a prutah, a coin designated as the minimum standard for theft. They stole for the specific…

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Rabbi L. Scheinbaum In Bereishis, 5755

“The snake was the craftiest of all the wild animals.” (3:1)

The “first sin” stands as the paradigm of all sin. As Horav Eli Munk z.l., notes, sin begins with a dialogue between the animal instinct and the human conscience. The deciding factor of sin is, which one will prevail? How one responds to this question determines his own personal destiny and that of future generations. In the final analysis, the success or failure of mankind is dependent upon man’s attitude towards ethics and morality. The Torah’s narrative regarding man’s first breach in obedience is the story of all moral failings. Animals respond only to their instinct, while man is blessed…

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“And the angel of Hashem said to her, ‘Return to your mistress and submit yourself under her hands’.” (16:9)

“And (when) she saw that she had conceived, her mistress was despised in her eyes… And Sarai dealt harshly with her, and she fled from her (face).” (16:4,6)

“And Avram said… what will your give me, seeing that I go childless and he that will be the possessor of my house is Eliezer of Damascus.” (15:2)

“And Lot journeyed from the east.” (13:11)

“The name of Avram’s wife (was) Sarai, and the name of Nachor’s wife (was) Milcah, the daughter of Haran, the father of Milcah, and the father of Yiscah.” (11:29)

“In that very day entered Noach… with them into the ark.” (7:13)

“Of clean beast(s) and of beast(s) that are not clean, and the bird(s) and of everything that creeps on the ground.” (7:8)

“Make for yourself an ark of gopher wood, with rooms; you shall make the ark. And you shall pitch it within and without… A light/window you shall make for the ark.” (6:14,16)

“And the earth was corrupted before Hashem and the land was filled with violence.” (6:11)

“The snake was the craftiest of all the wild animals.” (3:1)

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