Rabbi L. Scheinbaum

ויאמר לה מלאך ד' שובי אל גברתך והתעני תחת ידיה

And an Angel of Hashem said to her, “Return to your mistress, and submit yourself to her domination.” (16:9)

Rashi quotes the Midrash that, for each and every amirah, communication, Hashem sent another angel to speak with Hagar. There is a dispute among Chazal as to the number, whether there were four or five angels. What is the reason that a new angel was required for every pronouncement? Horav Chaim Zaitchik, zl, explains that a malach, angel, is an omeid, static, does not experience spiritual elevation. He is what he is and remains on that level. Unlike a human being, an angel cannot grow spiritually. His spiritual plateau has a limited parameter to which he adheres. His mission is…

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ויבא אל הגר ותהר ותרא כי הרתה ותקל גברתה בעיניה

Rabbi L. Scheinbaum In Lech Lecha, 5774

He consorted with Hagar and she conceived; and when she saw that she had conceived, her mistress was lowered in her esteem. (16:7)

It happens all of the time: one strikes it rich and suddenly it is all about him; he is the worthy; he is righteous and worthy of blessing. Horav Gamliel Rabinowitz, Shlita, explains that such a person follows in the footsteps of Hagar. As soon as she conceived, she began to boast brazenly, “Since so many years have passed without my mistress having children, she obviously is not as righteous as she seems. I conceived immediately!” Herein is revealed the difference between Jew and gentile. When Hagar saw that Hashem had showered her with His benevolence, her attitude should have…

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ויאמר מלך סדם אל אברם תן לי הנפש והרכוש קח לך

Rabbi L. Scheinbaum In Lech Lecha, 5774

The King of Sodom said to Avram, “Give me the people and take the possessions for yourself (14:21).

The king of Sodom had no problem with what seems to have been an audacious request. As a victor of the war, Avraham Avinu was entitled to all of the spoils. The king said that he would like his subjects to be returned to him, and Avraham could keep the money. Avraham had no intent in personal gain, especially from a pagan who would certainly claim that he was the source of Avraham’s wealth. Avraham conveyed his feelings to the king of Sodom and then returned everything to him – people as well as money. In the Talmud Nedarim 32a,…

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ויקרא בשם ד'

Rabbi L. Scheinbaum In Lech Lecha, 5774

And he invoked Hashem by Name. (12:8)

Much credit is given to Avraham Avinu – and rightfully so. Using his intellectual skills, he was able to determine that there is a G-d Who created and continues to guide the world. He went about sharing his newly-discovered observation with whomever he met. This, of course, ruffled the feathers of those who were entrenched in paganism, especially someone like Nimrod, the king who claimed divinity for himself. Avraham was to be removed. One cannot have a dissenter who disputes and proves that the life he is living is a sham. The Patriarch was to be thrown into a fiery…

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ואברכה ואגדלה שמך והיה ברכה. ואברכה מברכיך ומקללך אאר

Rabbi L. Scheinbaum In Lech Lecha, 5774

I will bless you and make your name great, and you shall be a blessing. I will bless those who bless you, and him who curses you, I will curse. (12:2)

Avraham HaIvri is the name given to our first Patriarch, the individual who, with his own cognitive ability, was able to understand what had eluded an entire world: there is a Creator; He is One; He is the G-d of Creation and of history. With simple – but penetrating – logic, Avraham reached out to a pagan society and imbued them with faith and conviction in the Almighty. Yet, he was all alone, literally b’eiver echad, on one side – the opposing side of everybody else. Hence, the name Avraham HaIvri. We, his descendants, are heirs to this proud appellation,…

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ותנו בהן אש ושימו עליהן קטרת... והיה האיש אשר יבחר ד' הוא הקדוש רב לכם בני לוי

Rabbi L. Scheinbaum In Korach, 5774

And put fire in them and place incense upon them. Then the man whom Hashem will choose – he is the holy one. It is too much for you, O offspring of Levi. (16:7)

Rashi asks a simple, but piercing, question: Korach was far from a fool. Indeed, he was well-known as a pikeach, wise, intelligent man. If so, what did he see that motivated him to commit to such a foolish act? He knew that there could be only one winner. Offering Ketores, incense, was not child’s play. It had to be done correctly by the right person, or else the person who offered it became history. Only a fool would risk so much. Korach certainly was no fool. We wonder why Rashi asks this question with regard to the Ketores. Why not…

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וישמע משה ויפל על פניו

Rabbi L. Scheinbaum In Korach, 5774

And Moshe heard and fell on his face. (16:4)

Moshe Rabbeinu had heard it all. This was the final straw. As Rashi explains, She’kvar zeh b’yadam sirchon revii, “This was already the fourth foulness that the Jews had committed.” They had worshipped the Golden Calf – after which Moshe prayed for them. They were misonenim, complained for no good reason, just for the sake of complaining; again, Moshe prayed for them. They heeded the false and slanderous reports of the meraglim, spies, and wept bitterly for no reason; Moshe again prayed for them. This was the fourth time that the nation had defied Hashem. It was too much. Moshe…

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ומדוע תתנשאו על קהל ד'

Rabbi L. Scheinbaum In Korach, 5774

Why do you exalt yourselves over the congregation of Hashem? (16:3)

In his commentary to Sefer Yechezkel (18:6), Radak writes that once a Jew, always a Jew. “There is a covenant between Hashem and Klal Yisrael, stating that those who are descendants of Avraham, Yitzchak and Yaakov (who are of the Patriarchal lineage) will never cease their commitment to Judaism. Those, however, who, over time, apostatized themselves and reneged on their faith in Hashem had never been real descendants of the Patriarchs. They are the offspring of the asafsuf, those insincere individuals who attached themselves to the Jewish People.” In his Igeres Teiman, the Rambam makes a similar statement: “Those who…

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ויקומו לפני משה ואנשים מבני ישראל חמשים ומאתים נשיאי עדה קראי מועד אנשי שם

Rabbi L. Scheinbaum In Korach, 5774

They stood before Moshe with two hundred and fifty men from Bnei Yisrael, leaders of the assembly, those summoned for meeting, men of renown. (16:2)

The two hundred and fifty men that rallied with Korach were not ordinary people. They were from among Klal Yisrael’s spiritual elite. This, of course, did not prevent them from making the mistake of their lives. Perhaps their distinguished position, thinking themselves infallible, might have led to the error which cost them their lives. No one should think that he is above reproach. One who does is in serious trouble. Who were these two hundred and fifty men? Rashi claims that they were all from the Tribe of Reuven. Ibn Ezra, however, contends that they were representatives of all of…

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ויקח קרח

Rabbi L. Scheinbaum In Korach, 5774

Korach separated himself. (16:1)

Vayikach Korach, “Korach separated himself”: two words that define what was to become one of the greatest tragedies of Moshe Rabbeinu’s leadership, the consequences of which we continue to live with to this very day. Dispute, controversy and machlokes have been present since Korach publicized the concept of dissent, taking it to an unprecedented nadir, which incurred previously unheard of punishment – unparalleled for its severity and finality. All of this happened because “Korach separated himself.” Obviously, there is more than one meaning to Korach’s separating himself. We will address the opinion of Rashi, because its simplicity is unusually profound,…

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ויאמר לה מלאך ד' שובי אל גברתך והתעני תחת ידיה

And an Angel of Hashem said to her, “Return to your mistress, and submit yourself to her domination.” (16:9)

ויבא אל הגר ותהר ותרא כי הרתה ותקל גברתה בעיניה

He consorted with Hagar and she conceived; and when she saw that she had conceived, her mistress was lowered in her esteem. (16:7)

ויאמר מלך סדם אל אברם תן לי הנפש והרכוש קח לך

The King of Sodom said to Avram, “Give me the people and take the possessions for yourself (14:21).

ויקרא בשם ד'

And he invoked Hashem by Name. (12:8)

ואברכה ואגדלה שמך והיה ברכה. ואברכה מברכיך ומקללך אאר

I will bless you and make your name great, and you shall be a blessing. I will bless those who bless you, and him who curses you, I will curse. (12:2)

ותנו בהן אש ושימו עליהן קטרת... והיה האיש אשר יבחר ד' הוא הקדוש רב לכם בני לוי

And put fire in them and place incense upon them. Then the man whom Hashem will choose – he is the holy one. It is too much for you, O offspring of Levi. (16:7)

וישמע משה ויפל על פניו

And Moshe heard and fell on his face. (16:4)

ומדוע תתנשאו על קהל ד'

Why do you exalt yourselves over the congregation of Hashem? (16:3)

ויקומו לפני משה ואנשים מבני ישראל חמשים ומאתים נשיאי עדה קראי מועד אנשי שם

They stood before Moshe with two hundred and fifty men from Bnei Yisrael, leaders of the assembly, those summoned for meeting, men of renown. (16:2)

ויקח קרח

Korach separated himself. (16:1)

YEARS

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