Rabbi L. Scheinbaum

אז ישיר משה ובני ישראל את השירה הזאת לד'

Then Moshe and Bnei Yisrael sang this song to Hashem. (15:1)

The verb yashir, he sang [will sing] is written in the future tense, although it is clearly a reference to an event which had already taken place. Rashi explains that the future tense is related to a past occurrence, the time that Moshe Rabbeinu first considered singing. In an alternative exposition, he quotes Chazal, who interpret yashir as referring to an event which will yet take place in the future. This pasuk is a remez, allusion, that the axiom, Techiyas HaMeisim min haTorah, the Resurrection of the Dead, is referenced in the Torah. Indeed, Moshe and all Yisrael sang then,…

Home -> 5774 -> Beshalach

מה תצעק אלי ד' ילחם לכם ואתם תחרשון

Rabbi L. Scheinbaum In Beshalach, 5774

Hashem will fight for you. And you shall be silent. Hashem said to Moshe, “Why do you cry out to Me?” (14:14,15)

Moshe Rabbeinu told the people that crying was not the correct response to the present situation. Hashem asked Moshe, “Why do you cry out to Me?” Apparently, this was a situation which did not call for prayer (cry out to me). It was a time for action, for an affirmation of one’s devotion to Hashem. In other words, when one is up against the Red Sea, with the Egyptian army bringing up the flank, one jumps into the water. Horav Shalom Arush, Shlita, explains that, on a deeper level, Hashem is actually teaching Moshe and Bnei Yisrael: “You do not…

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ויהי בשלח פרעה את העם

Rabbi L. Scheinbaum In Beshalach, 5774

It happened when Pharaoh sent the nation. (13:17)

In the Talmud Megillah 10b, Chazal state that the word vayehi, “and it was”, implies sadness. The Midrash says that Vayehi is a combination of two words: Vay – woe; and v’hi, as in nehi, which means mourning. These two words describe anything but joy. This brings us to ask: What about the Exodus engendered sadness? This was Klal Yisrael’s finest moment; surely nothing about it would provoke sadness. Furthermore, the phrase beshalach Pharaoh, “when Pharaoh sent (the people),” raises a question: When did Pharaoh send out the people? He had nothing to do with it! It was Hashem throughout…

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וכי ימוך אחיך ומטה ידו עמך והחזקת בו

Rabbi L. Scheinbaum In 5774, Behar

If your brother becomes impoverished, and his means falter in your proximity, you shall strengthen him. (25:35)

Rashi explains vehechezakta bo, “you shall strengthen him,” to mean that, if one sees a decline in his fellow’s business, if he sees that the money does not flow in his home as it once used to, he should step in and slow the descent, helping him to regain his financial footing. It is that much more difficult once the fall has gone too far. Rashi compares this to a donkey who is struggling with a heavy load. As long as the donkey is erect, albeit struggling, one person can support him. Once the donkey has fallen to the ground,…

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וכי ימוך אחיך... והחזקת בו

Rabbi L. Scheinbaum In 5774, Behar

If your brother becomes impoverished… you shall strengthen him. (25:35)

It is not always about money. Some of the wealthiest people are depressed, and, conversely, some of the poorest people are filled with joy. A person’s attitude reflects his needs. V’chi yamuch achicha, ‘If your brother becomes impoverished,” is not necessarily about money. He might need a shoulder to cry on; a hand to pat his back; a smile to brighten his day; a compliment to make him feel relevant. Emotional depression is worse than financial woe. People cover up their feelings. They smile, laugh, joke, all while they are crying bitterly from within. A number of years ago, a…

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וכי ימוך אחיך ומטה ידו עמך והחזקת בו גר ותושב וחי עמך

Rabbi L. Scheinbaum In 5774, Behar

If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him – proselyte or resident – so that he can live with you. (25:35)

In Avos D’Rav Nassan 2:43, we are taught that a poor man has eight names, eight frames of reference based upon his sad state of affairs. They are: ani; evyon; miskein; rash; dal; dach; mach; and holech. An ani is the standard name for implying his impoverished state. Evyon is derived from taavah, desire; a poor man wants everything, because he has nothing. Miskein means unfortunate, miserable, for he is humiliated due to his wretched state. Rash, destitute, means he has been left bereft of his possessions. Dal refers to being poor, meager. Dach is dejected and distressed. Mach means…

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ולא תונו איש את עמיתו ויראת מאלקיך

Rabbi L. Scheinbaum In 5774, Behar

Each of you shall not aggrieve his fellow, and you shall fear your G-d. (25:17)

Chazal teach that, unlike the previous pasuk (14), “Do not aggrieve one another,” which refers to business conduct, this pasuk addresses the prohibition of onoas devarim, hurting people with words. Regrettably, too many ways exist in which we knowingly and unknowingly transgress this sin. Who does not know the meaning of the term shtoch, sticking a needle into a person? Sadly, a needle comprised of words is ultimately more painful, and the pain endurance longer, than a needle of steel. Reminding people of their earlier infractions or other embarrassing events in their past, be it their own or that of…

Home -> 5774 -> Beha'alosecha

והאיש משה ענו מאד מכל האדם אשר על פני האדמה

Rabbi L. Scheinbaum In Beha'alosecha, 5774

Now the man Moshe was exceedingly humble, more than any person on the face of the earth! (12:3)

Moshe Rabbeinu was the quintessential leader of our People. He was replete with and exemplified, every positive character trait. Yet, the one middah, character trait, with which the Torah defines Moshe is anavah, humility. This teaches us the significance of humility as being the one middah which towers above all the rest. The Shlah HaKodesh states that the word ha’adam, person, is an acronym for the three pillars of humility – Avraham Avinu, David HaMelech and Moshe Rabbeinu. Aleph – Avraham, daled – David; mem– Moshe. Three giants of humility, of which Moshe was the greatest. Moshe’s humility is indicated…

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האנכי הריתי את כל העם הזה... כי תאמר אלי שאהו בחיקך כאשר ישא האמן את הינק

Rabbi L. Scheinbaum In Beha'alosecha, 5774

Did I conceive this entire people… that You say to me, Carry them in your bosom, as a nurse carries a suckling. (11:12)

Horav Meir Shapiro, zl, interprets Moshe Rabbeinu’s lament to Hashem as analogous with the complaints issued by rabbinic leaders throughout the generations. Two words used by Moshe are not synonymous with one another. An omein is more of a governess, who raises and instructs the child. We find Mordechai being referred to as Esther’s omein, V’hu omein es Hadassah, “And he raised Hadassah” (Megillas Esther 2:7). A yoneik, on the other hand, is a young suckling infant whose interest is primarily concerning its next meal. What is the relationship between the individual who is charged with educating the child and…

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ויהי העם כמתאננים רע באזני ד'

Rabbi L. Scheinbaum In Beha'alosecha, 5774

The people took to seeking complaints; it was evil in the ears of Hashem. (11:1)

Complaining can reflect much more than simple negativity. It all depends against whom and about what one complains. A chronic complainer will invariably not be selective about what or whom he finds fault. It begins with mild grumbling about nothing of major concern, then graduates to harping about everything, anything and everyone. It, however, does not stop there. One who becomes used to denouncing everything will ultimately protest the way Hashem directs the general world, and especially this individual’s own little world. Horav Aharon Leib Shteinman, Shlita, once commented to a close student, “You should know, one who looks askance…

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אז ישיר משה ובני ישראל את השירה הזאת לד'

Then Moshe and Bnei Yisrael sang this song to Hashem. (15:1)

מה תצעק אלי ד' ילחם לכם ואתם תחרשון

Hashem will fight for you. And you shall be silent. Hashem said to Moshe, “Why do you cry out to Me?” (14:14,15)

ויהי בשלח פרעה את העם

It happened when Pharaoh sent the nation. (13:17)

וכי ימוך אחיך ומטה ידו עמך והחזקת בו

If your brother becomes impoverished, and his means falter in your proximity, you shall strengthen him. (25:35)

וכי ימוך אחיך... והחזקת בו

If your brother becomes impoverished… you shall strengthen him. (25:35)

וכי ימוך אחיך ומטה ידו עמך והחזקת בו גר ותושב וחי עמך

If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him – proselyte or resident – so that he can live with you. (25:35)

ולא תונו איש את עמיתו ויראת מאלקיך

Each of you shall not aggrieve his fellow, and you shall fear your G-d. (25:17)

והאיש משה ענו מאד מכל האדם אשר על פני האדמה

Now the man Moshe was exceedingly humble, more than any person on the face of the earth! (12:3)

האנכי הריתי את כל העם הזה... כי תאמר אלי שאהו בחיקך כאשר ישא האמן את הינק

Did I conceive this entire people… that You say to me, Carry them in your bosom, as a nurse carries a suckling. (11:12)

ויהי העם כמתאננים רע באזני ד'

The people took to seeking complaints; it was evil in the ears of Hashem. (11:1)

YEARS

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