Rabbi L. Scheinbaum

Gather together the people – the men, the women, and the small children. (31:12)

Rashi explains that the men came to study; the women came to hear words of Torah; the children came to give reward to those who brought them. Nachlas Tzvi cites Horav Shraga Moshe Kalmenovitz, zl, who derives a significant lesson from the fact that the parents received reward for bringing their infants to the Hakhel gathering. After all, if the parents were obligated to come, who would be taking care of their children? If the Torah demands that the parents attend, it should take into consideration that there is a family at home. For this reason, the Torah provided a…

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Rabbi L. Scheinbaum In Nitzavim, 5759

The later generations will say, your children who will arise after you and the foreigner who will come from a distant land. (29:21)

The Jew and the nachri – foreigner from a distant land – will both be shocked when they see Hashem’s destruction. What seems to be an innocuous verse is tragically a curse that critiques the behavior of Klal Yisrael in the days preceding the advent of Moshiach. Horav Chaim Soloveitchik, zl, bemoans the bitter prophecy, the tragic portent for the “acharis ha’yamim”, the prediction that in the end of the days, the yedias ha’Torah, Torah knowledge, of many Jews will be equivalent to that of a “foreigner from a distant land.” How tragic it is when the non-Jew knows more…

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Rabbi L. Scheinbaum In Nitzavim, 5759

And he will bless himself in his heart saying, “peace will be with me, though I walk as my heart sees fit.” (29:18)

One must be extremely sure of himself, ever smug, to feel that he has no cause to worry. Horav Tzvi Pesach Frank, zl, suggests that this pasuk refers to the individual who asserts that his heart will save him. He does not care about mitzvos. He rejects the Torah, but he has a “good heart,” he is a nice, kind human being. He gives of himself,.opening his heart to those in need. Hashem does not forgive such a person. The heart is but one organ of the body, albeit an important one, that keeps the entire body functioning. One who…

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Rabbi L. Scheinbaum In Nitzavim, 5759

You are standing today, all of you, the heads of your tribes, your elders, your small children, your women. (29:9)

Is there a specific reason that the Torah emphasizes the fact that the heads of the tribes, the Jewish leadership, were also gathered there? Horav Tzvi Hirsch Ferber, zl, explains that ultimately Hashem judges everybody, regardless of the importance of his position, whether he has fulfilled his teudah, mission, in life. He cites Horav Chaim Volozhiner, zl, who explains that the tefillah which we recite in the Mussaf Shemonah Esrei of Rosh Hashanah, “maasei ish u’fekudoso” “everyone’s deed and mission”, delineates the function that each individual must carry out. We all have responsibilities that we are to carry out during…

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Rabbi L. Scheinbaum In 5759, Devarim

Enough of your circling this mountain; turn yourselves northward. (2:3)

After thirty eight years in the wilderness, Klal Yisrael was once again at Har Seir. The nation was now instructed to turn to the north. The Kli Yakar interprets the word “tzafonah,” which usually means “north,” in its alternative definition, “hidden.” Accordingly, Hashem was telling Klal Yisrael, “Turn inward, hide yourselves.” He was implying that a Jew should maintain a low profile among his gentile neighbors. There is no reason to arouse their envy. This is similar to what Yaakov Avinu told his sons when he sent them to Egypt to purchase food, even though they had food at home. …

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Rabbi L. Scheinbaum In 5759, Devarim

These are the words that Moshe spoke… All of you approached me. (1:1,22)

Moshe begins his rebuke of Klal Yisrael. He alludes to a number of sins, most of them by “remez,” hinting. He does not want to embarrass the people. He seeks to preserve their dignity. Why should the Torah list all of the details? He does this for most – except for two sins. Twice Moshe goes into detail, describing their error, how it began and what the consequences were. He agonizes about how they requested new judges. They would rather appeal their litigation to Moshe’s “students” than to the “teacher” himself. Moshe relates how his acquiescence to their request brought…

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Rabbi L. Scheinbaum In 5759, Devarim

I said to you at the time… Let yourselves – wise, understanding men, known to your tribes, and I will place them at your head. And you answered me and said, “This thing which you have proposed to do is good.” (1:9,13,14)

Chazal view Moshe Rabbeinu’s words as a critique of Klal Yisrael. They should have answered, “Moshe, our teacher! From whom is it better to learn: From you or from your disciple? Surely from you, who exerted yourself so over the Torah.” Moshe understood what motivated their silence. They assumed that it would be easier to sway a judge who was one of them to their point of view. This type of attitude is not novel. Everybody wishes to face a judge whom they think will readily acquiesce to their point of view. One area of Moshe’s critique needs explaining. It…

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Rabbi L. Scheinbaum In 5759, Devarim

These are the words that Moshe spoke to all Yisrael… After he had smitten Sichon… On the other side of the Yarden in the land of Moav. (1:1,4,5)

Moshe Rabbeinu begins the fifth book of the Torah with an admonition to Klal Yisrael, reminding them of the myriad of sins which they had committed throughout the past forty years. Moshe spoke to all the people, not giving any individual the opportunity to say, “Had we been there, we would have refuted him.” We can learn from Moshe’s rebuke concerning the correct manner in which to reprove someone who has erred. Moshe waited until the last five weeks of his life to rebuke Klal Yisrael. He wanted to be sure that they would listen. The commentators offer a number…

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Rabbi L. Scheinbaum In Vayishlach, 5759

Yaakov was left alone and a man wrestled with him until the break of dawn. (32:25)

Rashi cites the Talmud in Chullin 9A that says that Yaakov had forgotten some pachim ketanim, small earthenware pitchers, and had returned to retrieve them. Chazal derive from the fact that Yaakov returned for some inexpensive vessels that “to the righteous, their money is dearer to them than their bodies. Since they earn every penny with great diligence, their integrity is impeccable, everything they own is very dear to them.” Chazal’s words obviously reflect a deeper meaning. We do not venerate an individual for exhibiting greater care for his material possessions than for his own body. Horav Simcha Zissel M’Kelm…

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Rabbi L. Scheinbaum In Vayishlach, 5759

And Yaakov became very frightened, and it distressed him. (32:8)

Simply, Yaakov Avinu was concerned about the potential for Eisav to harm him and his family. Rashi explains that Yaakov was afraid that he would be killed. He was also distressed that he would be victorious in the ensuing battle and kill others in the process. The Ralbag comments that since distress is a stronger form of fear than fright, the prospect of killing another human being was more upsetting than the risk that he himself might be killed. This demonstrates the remarkable virtue of Yaakov Avinu. In the Talmud Berachos 4A, Chazal explain that Yaakov’s fear emanated from a…

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Gather together the people – the men, the women, and the small children. (31:12)

The later generations will say, your children who will arise after you and the foreigner who will come from a distant land. (29:21)

And he will bless himself in his heart saying, “peace will be with me, though I walk as my heart sees fit.” (29:18)

You are standing today, all of you, the heads of your tribes, your elders, your small children, your women. (29:9)

Enough of your circling this mountain; turn yourselves northward. (2:3)

These are the words that Moshe spoke… All of you approached me. (1:1,22)

I said to you at the time… Let yourselves – wise, understanding men, known to your tribes, and I will place them at your head. And you answered me and said, “This thing which you have proposed to do is good.” (1:9,13,14)

These are the words that Moshe spoke to all Yisrael… After he had smitten Sichon… On the other side of the Yarden in the land of Moav. (1:1,4,5)

Yaakov was left alone and a man wrestled with him until the break of dawn. (32:25)

And Yaakov became very frightened, and it distressed him. (32:8)

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