Rabbi L. Scheinbaum

ומלתם את ערלת לבבכם

You shall cut away the barrier of your heart. (10:16)

Metaphorically, the heart represents the seat of a human being’s passion and emotion. When one loses his moral compass and begins to fall prey to his base desires, this moral weakness is described figuratively as a dulled heart, ensconced in a layer of dross which prevents it from connecting spiritually. In other words, the person’s ability to perceive and be inspired spiritually is hampered by this encumbrance. The only way to resuscitate the heart spiritually is to “cut away” the layer that dulls the person’s spiritual impulses, preventing him from growing in the manner of becoming a Torah Jew. What…

Home -> 5774 -> Eikev

לא יהיה בך עקר ועקרה

Rabbi L. Scheinbaum In Eikev, 5774

There will be no infertile male or infertile female among you. (7:14)

We, as human beings, will not be plagued with infertility. The pasuk continues on with a similar blessing for our sheep and cattle. The Baal HaTurim makes note of an incredible gimatria, numerical equivalent, that corresponds with the pasuk, Lo yiheyeh becha akar va’akara, which amounts to 834. Likewise, the words b’divrei haTorah, “in the words of the Torah,” also amount to 834. This implies a connection between Torah study and fertility, which is explained by Horav Shlomo Levenstein, Shlita, as a demand for a person to be mechadesh chiddushim, innovate original commentary and elucidation, to apply creativity to one’s…

Home -> 5774 -> Eikev

והיה עקב תשמעון את המשפטים האלה

Rabbi L. Scheinbaum In Eikev, 5774

This shall be the reward when you hearken to these ordinances. (7:12)

In this instance, the word mishpatim, statutes, is a general term to describe the various divisions of the mitzvos – eidus, chukim and Mishpatim – under one title. All mitzvos, whether they commemorate an historic religious event, a legal obligation to a fellow Jew, a form of Heavenly service, or a mitzvah which defies human comprehension, are all included in the category of mishpatim, legal maxims. As such, it is our duty to execute them simply because it is Hashem’s command; it is our duty – with no thanks or reward to be claimed. Yet, by doing all of these,…

Home -> Devarim -> 5774

ותשובו ותבכו לפני ד' ולא שמע ד' בקולכם ולא האזין אליכם

Rabbi L. Scheinbaum In 5774, Devarim

Then you retreated and wept before Hashem, but Hashem would not listen to your voice and He did not hearken to you. (1:45)

Moshe Rabbeinu lauds Klal Yisrael for acknowledging their sin and repenting. Nonetheless, their sin could not be expiated, because Hashem had already taken a vow to punish them. Some decrees can be rescinded. If, however, a vow has been taken, it may not be undermined. Hashem’s Name is mentioned twice in this pasuk: “They wept before Hashem, but Hashem would not listen.” Is there a reason for reiterating to them that Hashem would not listen? In Kol HaTzofeh, Horav Tzvi Hirsch Ferber, zl, explains the reason for the apparent redundancy. He first quotes the well-known Chazal which posits that all…

Home -> Devarim -> 5774

ויחפרו לנו את הארץ

Rabbi L. Scheinbaum In 5774, Devarim

And let them spy out the Land. (1:22)

There are three words which can be used to make the same statement: “And let them spy out the Land”: v’yasuru; v’yeraglu; and v’yachperu. While it is true that, as synonyms, they all have a similar meaning, their connotations are different. In his Pi Ha’Be’er, Horav Lazer Brody, Shlita, draws upon the insights of Horav Nachman Breslover, zl. He explains that va’yachperu denotes a much more penetrating analysis of a given subject than va’yaturu and va’yeraglu. Va’yachperu means to dig deep, to search for something that, under normal circumstances, would be concealed. It can also mean looking for something for…

Home -> Devarim -> 5774

איכה אשא לבדי טרחכם ומשאכם וריבכם

Rabbi L. Scheinbaum In 5774, Devarim

How can I bear myself your trouble, your burden and your arguments. (1:12)

Moshe Rabbeinu seems to be complaining about his difficult workload. Clearly, this cannot be the case. The word, “difficult,” was not in our quintessential leader’s lexicon. Rather, he was expressing his disappointment at the sorry state of affairs. When the people accepted a tiered system of justice, with the addition of many judges to assist Moshe, they did so because they perceived that they would receive personal benefit from the new approach to justice. Moshe was unimpeachable. He had always rendered the halachah in accordance with the law. Furthermore, he was the paradigm of integrity. Thus, whoever presented a case…

Home -> Devarim -> 5774

איכה אשא לבדי טרחכם ומשאכם וריבכם

Rabbi L. Scheinbaum In 5774, Devarim

How can I bear myself your trouble, your burden, and your arguments? (1:12)

Rashi explains the three terms: tarchachem; masaachem; rivchem. Tarchachem means your trouble. Klal Yisrael was troublesome. If one individual would observe his adversary winning a case, he would say, “I have witnesses to bring; I have proofs to bring, I am adding judges to you.” In short, they caused trouble. Masaachem means your burden. The people were heretics. If Moshe Rabbeinu left his home early on his way to judge people, they would say, “What did the son of Amram see that led him to leave? Perhaps he is not calm in his house?” They were implying that there was…

Home -> 5774 -> Chukas

יען לא האמנתם בי להקדישני לעיני בני ישראל לכן לא תביאו את הקהל הזה אל הארץ אשר נתתי להם

Rabbi L. Scheinbaum In Chukas, 5774

Because you did not believe Me, to sanctify Me, in the eyes of Bnei Yisrael, therefore you will not bring the Congregation to the Land that I have given them. (20:12)

The error of mei merivah, waters of strife, cost Moshe Rabbeinu and Aharon HaKohen the opportunity to enter Eretz Yisrael. The various commentators are troubled with coming to grips with this definitive error. How did Moshe make such a mistake? Hashem instructed him to speak to the rock – not hit it. Rashi explains that had Moshe spoken to the stone, he would have magnified the miracle of water flowing from a stone. While this may be true, it does not explain what Moshe, Hashem’s eved neeman, true servant – who would never do anything on his own – did….

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זאת חקת התורה

Rabbi L. Scheinbaum In Chukas, 5774

This is the chok/statute/decree of the Torah. (19:8)

The term chok is used to describe a mitzvah which, for all intents and purposes, seems inexplicable. While Hashem certainly has a rationale for this mitzvah, our little finite minds have difficulty understanding that which is infinite. We are instructed to serve Hashem out of love and awe – not because it makes sense, it seems the right thing to do, or we understand it. We serve Hashem because He is the Almighty, and, on Har Sinai we accepted to be His People, with a resounding declaration of Naase v’Nishma, “We will do and we will listen,” thereby affirming our…

Home -> 5774 -> Chukas

זאת חקת התורה... ויקחו אליך פרה אדמה

Rabbi L. Scheinbaum In Chukas, 5774

This is the chok, statute/decree… take to you – red heifer. (19:2)

Parah Adumah, the Red Heifer, is from its very beginning, a paradox. It is used to purify one who has become spiritually defiled by coming in contact with a human corpse. This is done by burning the cow and mixing its ashes with pure water, with the mixture then being sprinkled on the defiled person. What is the meaning of tumah, impurity, and how is it purified by means of sprinkling water? The paradox goes deeper. The Kohen who burnt the Parah Adumah and sprinkled the water on the defiled person – himself becomes tamei, impure, while the subject of…

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ומלתם את ערלת לבבכם

You shall cut away the barrier of your heart. (10:16)

לא יהיה בך עקר ועקרה

There will be no infertile male or infertile female among you. (7:14)

והיה עקב תשמעון את המשפטים האלה

This shall be the reward when you hearken to these ordinances. (7:12)

ותשובו ותבכו לפני ד' ולא שמע ד' בקולכם ולא האזין אליכם

Then you retreated and wept before Hashem, but Hashem would not listen to your voice and He did not hearken to you. (1:45)

ויחפרו לנו את הארץ

And let them spy out the Land. (1:22)

איכה אשא לבדי טרחכם ומשאכם וריבכם

How can I bear myself your trouble, your burden and your arguments. (1:12)

איכה אשא לבדי טרחכם ומשאכם וריבכם

How can I bear myself your trouble, your burden, and your arguments? (1:12)

יען לא האמנתם בי להקדישני לעיני בני ישראל לכן לא תביאו את הקהל הזה אל הארץ אשר נתתי להם

Because you did not believe Me, to sanctify Me, in the eyes of Bnei Yisrael, therefore you will not bring the Congregation to the Land that I have given them. (20:12)

זאת חקת התורה

This is the chok/statute/decree of the Torah. (19:8)

זאת חקת התורה... ויקחו אליך פרה אדמה

This is the chok, statute/decree… take to you – red heifer. (19:2)

YEARS

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