Rabbi L. Scheinbaum

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

Klal Yisrael praised Hashem for the miracle of Krias Yam Suf, the splitting of the Red Sea, through a shirah, a song of praise. This rare, sublime expression of gratitude to Hashem is unique in its form and meaning. We should address a pressing question regarding the shirah. Krias Yam Suf was not the first miracle that Klal Yisrael had experienced. Many miraculous occurrences had preceded it. There were the Ten Plagues that befell Egypt. Were they so “natural” that they paled in comparison to the splitting of the Red Sea? Why did Klal Yisrael wait so long to sing…

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Rabbi L. Scheinbaum In Beshalach, 5759

Moshe said to the people, “Do not fear! Stand fast and see the salvation of Hashem…for as you have seen Egypt today, you shall not see them ever again…Hashem shall do battle for you, and you shall remain silent. Hashem said to Moshe, “Why do you cry out to Me?” (14:13, 14,15)

Chazal teach us that four distinct groups confronted Moshe. The first group were the fatalists, who felt the end was near, no vestige of hope remained. They might as well walk into the sea and die, rather than fall into Pharaoh’s hands. The second group consisted of the pacifists, who felt that the only way out of their present predicament was to return to Egypt and adopt the Egyptian culture. Their motto was: If you cannot fight them – join them. These people were scared of their own shadow, submitting before they ever had a chance to fight. The third…

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Rabbi L. Scheinbaum In Beshalach, 5759

Pharaoh approached; the Bnei Yisrael raised up their eyes and behold – Egypt was journeying after them. (14:10)

Rashi notes that the word “nosea,” journeying, is written in the singular. It should be written as “nosim”, in the plural, which would be the appropriate term for describing an entire army. He explains that the Egyptians were all united in heart and mind, committed to pursuing and destroying the Jews. Everyone amassed into a united front with the singular goal of destruction. The Avnei Nezer notes a similar syntax for describing the Jewish camp at Har Sinai immediately preceding the Giving of the Torah. The Torah states (Shemos 19:2), “Vayichan ha’am neged ha’har,” “and the nation camped before the…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

Not because you were more in number than any other people did Hashem set his love upon you, nor choose you (but) because you were the fewest of all peoples. (7:7)

There is something special about being Jewish. There is a uniqueness about our People which Hashem sought and for which He selected us as His nation. It certainly was not because of our size. Chazal add something in their interpretation of the pasuk that sheds light on this uniqueness. In the Talmud Chullin 89a, they say, “You are the fewest; you are the smallest in numbers” – “You are the ones who hold yourselves small.” Avraham Avinu said, “I am but dust and ashes.” Moshe and Aharon asked, “What are we?” Our People have long realized that the material assets…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

Go say to them: “Return you to your tents.” (5:27)

Prior to the Giving of the Torah, the prohibiton against intimacy between husband and wife was emphatically expressed: “Do not go near to a woman” (Shemos 19:15). Now, however, when they are permitted to resume their family relationship, it is alluded to with the words, “Return to your tents.” Ostensibly, if one applies himself to the statement, the message that the Torah is conveying is apparent. We may wonder why the message is clear and emphatic when the goal is to prohibit, while only hints are provided when the purpose is to give permission. Horav Zalmen Sorotzkin, zl, explains that…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

When your son will ask you tomorrow saying, “What is the meaning of the testimonies, and the statutes, and the ordinances which Hashem, our G-d has commanded you?” (6:20)

Chazal suggest that this question is asked by the “wise” son of the “four” sons of the Haggadah. We are taught that the Torah “speaks” to each of the four sons, representing four perspectives or types of Jews. Each one has his own focus, each one has his own perspective, analogous with his chosen way of life. What is the distinction of having four sons? It would seem that Chazal are lauding the fact that these “four sons” truly exist. Horav Chaim Soloveitchik, zl, distinguishes between secular studies — in which the text is divided according to one’s age or…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

And you shall teach them diligently unto your children. (6:7)

In a departure from the literal translation, Rashi defines “banecha,” which is usually translated as “your children, ” to mean “talmidecha,” your students. Why is this? We are taught that the respect for a rebbe, Torah teacher, takes precedence over respecting one’s father. One is obligated to show a greater degree of respect towards his rebbe than towards his father. Why would the Torah analogize a rebbe’s Torah-teaching to a father and son relationship? Moreover, we find that Elisha referred to his rebbe, Eliyahu Hanavi, as “Avi, Avi,” “My father, My father.” If a rebbe is to be held in…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

You shall love Hashem your G-d with all your heart. (6:5)

“With all your heart” is a strong term, but one cannot serve Hashem in any lesser manner. Rashi cites Chazal who interpret “b’chol levavecha” as “bishnei yitzrecha,” with your two inclinations, your yetzer tov, good inclination, as well as your yetzer hora, evil inclination. We must endeavor to understand the meaning of loving Hashem with one’s good inclination. Certainly, there is nothing challenging about the yetzer tov. It encourages mitzvah observance and good deeds. What quality of the good inclination might be considered a challenge to overcome? Horav Moshe Feinstein, zl, explains that at times, by following the intimations of…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

And this is the law which Moshe set/placed before the Bnei Yisrael. (4:44)

Chapel suggest that the word, “sam”, “placed,” with the Hebrew letter “sin” alludes to another Hebrew word with a similar sound, whose meaning is completely different. Sam ha’maves and sam ha’chaim, a potion whose effects are either therapeutic or deadly in nature. That is like Torah. To the one who is zocheh, merits, it is a potion that can engender life, that can have far-reaching benefits. For the one who is not zocheh, an encounter with Torah can be fatal. Moreover, Chapel say that it is the actual Torah which is “naasis lo,” becomes for him a deadly potion. Imagine,…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

And He declared unto you His covenant… And He wrote them upon two tablets of stone. (4:13)

The Aseres Hadibros, Ten Commandments, are supreme among the Torah’s precepts. This is the result of two factors. Primary is their fundamental and overwhelming importance. Second is the awe-inspiring, majestic manner in which Hashem revealed them to the entire nation of Klal Yisrael. The Revelation was undeniably the most incredible event in the history of the world. It gave birth to Klal Yisrael as a nation – a Torah nation, whose license to nationhood consists of its acceptance of, and adherence to, the Torah. The Torah is a Divine synopsis of our duties toward Hashem and our fellowman. The two…

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

Moshe said to the people, “Do not fear! Stand fast and see the salvation of Hashem…for as you have seen Egypt today, you shall not see them ever again…Hashem shall do battle for you, and you shall remain silent. Hashem said to Moshe, “Why do you cry out to Me?” (14:13, 14,15)

Pharaoh approached; the Bnei Yisrael raised up their eyes and behold – Egypt was journeying after them. (14:10)

Not because you were more in number than any other people did Hashem set his love upon you, nor choose you (but) because you were the fewest of all peoples. (7:7)

Go say to them: “Return you to your tents.” (5:27)

When your son will ask you tomorrow saying, “What is the meaning of the testimonies, and the statutes, and the ordinances which Hashem, our G-d has commanded you?” (6:20)

And you shall teach them diligently unto your children. (6:7)

You shall love Hashem your G-d with all your heart. (6:5)

And this is the law which Moshe set/placed before the Bnei Yisrael. (4:44)

And He declared unto you His covenant… And He wrote them upon two tablets of stone. (4:13)

YEARS

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