Rabbi L. Scheinbaum

ויאמר אל אהרן קח לך עגל בן בקר לחטאת

He said to Aharon, “Take for yourself a yearling calf as a sin-offering.” (9:2)

Aharon HaKohen brought a Korban Chatas, Sin-offering, comprised of a yearling calf to atone for his part in the chet ha’eigal, sin of the Golden Calf. Klal Yisrael also brought a calf to atone for their role in making the Golden Calf. Their calf, however, was not a Korban Chatas, but, rather, a Korban Olah, Elevation/Burnt-offering. Why is there a distinction between their korbanos? Horav Yisrael Belsky, Shlita, explains this, based upon the distinction between the varied functions of the Olah and Chatas. A Korban Chatas atones for the maaseh aveirah, actual deed of performing the sin. The sinful act…

Home -> Vayeilech -> 5774

ועתה כתבו לכם את השירה הזאת ולמדה את בני ישראל

Rabbi L. Scheinbaum In 5774, Vayeilech

So now, write this song for yourselves, and teach it to Bnei Yisrael. (31:19)

Every ben Yisrael, Jew, is enjoined to write a Sefer Torah. The source of this mitzvah is the above pasuk. Mitzvas Kesivas Sefer Torah, the commandment to write a Sefer Torah, has the distinction of being the last, 613th, mitzvah of the Torah. It is the culmination of the Torah’s commandments. When one writes something down on paper, he concretizes it. I remember visiting my Rosh Yeshivah, Horav Mordechai Gifter, zl, with a request for his approbation on one of my volumes. He began to weep. He said that part of his learning process was to put to immediately paper…

Home -> Vayeilech -> 5774

וילך משה וידבר את הדברים האלה אל כל ישראל

Rabbi L. Scheinbaum In 5774, Vayeilech

Moshe went and spoke these words to all of Yisrael. (31:1)

The Midrash Tanchuma states: Ein va’yelech ela lashon tochachah. “The word vayelech means rebuke.” Apparently, Moshe Rabbeinu went to all of the tribes to bid them farewell. His farewell was couched in reproach, in which he informed the people of their shortcomings. Where in the pasuk is this indicated? It seems that all Moshe told them was that he had reached the age of 120 years old, that he was no longer able to “go out and come in”, and that he was not going to enter into Eretz Yisrael. In other words, Moshe was gezegening zich, bidding farewell, to…

Home -> 5774 -> Nitzavim

ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע

Rabbi L. Scheinbaum In Nitzavim, 5774

See – I have placed before you today the life and the good, and the death and the evil. (30:15)

The Torah informs us that the choice between a life devoted to Torah principles versus one that is not is tantamount to the choice between life and death. Two lessons are to be derived from this pasuk. First, Torah is the path to life; a life without Torah is the path to death. It is as simple as that. Torah is equated with good and life. No Torah is compared to evil and death. Second, the choices are equal. Torah is pure life; no Torah is pure death. They are commensurate. No grey areas exist. It is all black and…

Home -> 5774 -> Shelach

וימצאו איש מקשש עצים ביום השבת... וירגמו אתו באבנים

Rabbi L. Scheinbaum In Shelach, 5774

And they found a man gathering wood on the Shabbos day… and they pelted him with stones. (15:32,36)

The mekoshesh eitzim, wood gatherer, who was the first mechalel Shabbos, desecrator of Shabbos, was executed by stoning. The Torah writes, Vayirgemu oso b’avanim, “And they pelted him with stones,” in the plural. Interestingly, when the mekallel, blasphemer, was executed by stoning, the Torah writes, Viyirgemu oso even, “And they stoned him to death,” in the singular (Vayikra 24:23). What is the reason for this change in the Torah’s vernacular? This question was asked of the Chidushei HaRim when he was a young boy. Known as a child prodigy, Rabbinic leaders would often pepper him with difficult questions to see…

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ונקה לא ינקה פקד עון אבות על בנים

Rabbi L. Scheinbaum In Shelach, 5774

And Who cleanses – but does not cleanse completely, recalling the iniquity of parents upon children. (14:18)

Children are held to task for the iniquities of their parents. Is this fair? Let each generation pay for its own sins – not those of its predecessors. We have enough to deal with from our own mistakes, why should we be responsible to pay for those of our parents? Chazal explain that this unique form of reparation applies when banim ochazin b’maaseh avosam, “Children maintain their father’s iniquities.” The son will be punished when he continues actively to expand and extol his father’s egregious behavior. Still, is this a reason for the son to pay for his father’s sins?…

Home -> 5774 -> Shelach

ונהי בעינינו כחגבים וכן היינו בעיניהם

Rabbi L. Scheinbaum In Shelach, 5774

We were like grasshoppers in our eyes, also we were in their eyes. (13:33)

Probably the most common catalyst for sinful behavior is low self-esteem, which is often the precursor of depression. While depression alone is not a sin, it leads one to commit the most egregious transgressions. When one thinks ill of himself, he has little reason to act positively. After all, who cares? This, explains the Kotzker Rebbe, zl, was the motivation for the sin perpetrated by the meraglim, spies. They felt worthless; they had no chance of overcoming such a strong nation. Their negativity was infectious, causing the entire nation to feel bereft of their leadership. They all began to cry….

Home -> 5774 -> Shelach

כלם אנשים ראשי בני ישראל המה

Rabbi L. Scheinbaum In Shelach, 5774

They were all distinguished men; heads of Bnei Yisrael were they. (13:3)

There are many episodes in the Torah which are not easy to explain; yet, we try to explain them. The chet ha’meraglim, sin of the spies, is an aveirah, collective sin, which begs elucidation. Once we understand the sin, acknowledge its ramifications, and prepare for the consequences of its actions, we still must focus on its origin. Why did we act this way? What compels us to sin? How have we changed? Much has been written concerning the chet ha’meraglim. While the actual sin has been addressed, the “why” needs to be explained. These were no ordinary men. These were…

Home -> 5774 -> Re'eh

כי יהיה בך אביון... לא תאמץ את לבבך ולא תקפץ את ידך מאחיך האביון

Rabbi L. Scheinbaum In Re'eh, 5774

If there will be among you a needy man… you shall not make your heart unfeeling and not close up your hand to your brother, the needy man. (15:7)

Literally, the translation of this pasuk is: “You shall not do violence to your heart.” Horav S. R. Hirsch, zl, observes that the Torah is teaching us that Jews are, by nature, good-hearted and sensitive towards others. It is, therefore, assumed that if Jewish hearts are permitted to give free rein to their natural impulses, they will do good. On the other hand, the individual who does not act with feeling and consideration is selfish and calculating, going against his true-self. Jewish hands are also, by nature, open to the poor and are closed up only by unnatural selfishness. As…

Home -> 5774 -> Re'eh

ונתן לך רחמים ורחמך והרבך כאשר נשבע לאבתיך

Rabbi L. Scheinbaum In Re'eh, 5774

And He will give you mercy and be merciful to you and multiply you, as He swore to your forefathers. (13:18)

When someone is charged with carrying out an execution, it can have a strong negative effect on his sensitivities. After all, it means taking the life of another human being. This emotion is exacerbated when it involves the mass execution of an entire Jewish city of men, women, children — even livestock. Such action takes its toll on the most compassionate person, rendering him callous to suffering. Thus, Hashem promises the nation that the executioners, who carry out this most difficult punishment, will be infused with a Heavenly-sponsored dose of compassion to counteract the soulless nature of their work. Once…

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ויאמר אל אהרן קח לך עגל בן בקר לחטאת

He said to Aharon, “Take for yourself a yearling calf as a sin-offering.” (9:2)

ועתה כתבו לכם את השירה הזאת ולמדה את בני ישראל

So now, write this song for yourselves, and teach it to Bnei Yisrael. (31:19)

וילך משה וידבר את הדברים האלה אל כל ישראל

Moshe went and spoke these words to all of Yisrael. (31:1)

ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע

See – I have placed before you today the life and the good, and the death and the evil. (30:15)

וימצאו איש מקשש עצים ביום השבת... וירגמו אתו באבנים

And they found a man gathering wood on the Shabbos day… and they pelted him with stones. (15:32,36)

ונקה לא ינקה פקד עון אבות על בנים

And Who cleanses – but does not cleanse completely, recalling the iniquity of parents upon children. (14:18)

ונהי בעינינו כחגבים וכן היינו בעיניהם

We were like grasshoppers in our eyes, also we were in their eyes. (13:33)

כלם אנשים ראשי בני ישראל המה

They were all distinguished men; heads of Bnei Yisrael were they. (13:3)

כי יהיה בך אביון... לא תאמץ את לבבך ולא תקפץ את ידך מאחיך האביון

If there will be among you a needy man… you shall not make your heart unfeeling and not close up your hand to your brother, the needy man. (15:7)

ונתן לך רחמים ורחמך והרבך כאשר נשבע לאבתיך

And He will give you mercy and be merciful to you and multiply you, as He swore to your forefathers. (13:18)

YEARS

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