Rabbi L. Scheinbaum

כי לא תשכח מפי זרעו

For it will not be forgotten out of the mouth of its children. (31:21)

This promise guarantees that our People – regardless of the circumstances in which we find ourselves – will never entirely forfeit its calling, never totally forget its mission, until the end of time. There will always survive within us a spiritual principle protected by Hashem Himself, through which again and again we will return and achieve a spiritual renaissance. I take the liberty of paraphrasing an inspiring paragraph from Horav S. R. Hirsch’s commentary to the end of this parsha. The Rav lived in Germany during a period when the reformers, heirs to the Haskalah, Enlightment movement, ran rampage over…

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ואמר ביום ההוא הלא על כי אין אלקי בקרבי מצאוני הרעות האלה

Rabbi L. Scheinbaum In 5773, Vayeilech

It will say on that day “Is it not because my G-d is not in my midst that these evils have come upon me?” (31:17)

One would think that Klal Yisrael’s acknowledgment of the sins which catalyzed Hashem’s wrath should be considered a sort of teshuvah, repentance. If so, why does it not inspire a reciprocal merciful response from Hashem – instead of continued concealment? Indeed, hester Panim, concealment of Hashem’s countenance, is a harsh punishment. What could be worse than being ignored by the Almighty? Ramban points out that, although the pasuk indicates feelings of introspection and an acknowledgment of shortcomings, it does not represent complete teshuvah. One is definitely on the correct road to repentance, but he is not yet there – not…

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הקהל את העם האנשים והנשים והטף... למען ישמעו ולמען ילמדו ויראו את ד'

Rabbi L. Scheinbaum In 5773, Vayeilech

You must assemble the nation, the men, and the women and the children… so that they may hear and that they may learn and fear G-d. (31:12)

Assembling men and women is understandable, but why the children? Do they even begin to understand what this event is about? Do children understand enough that what they hear at the public reading of the Torah would move and inspire them to study the law? Perhaps if they were all alone without their parents, our questions would have some basis. The Torah wants their parents to remain with them – not like the father who comes late to davening, drops off his son and proceeds to the Kiddush club. Bringing the child in such a manner truly has very little…

Home -> 5773 -> Nitzavim

ושבת עד ד' אלקיך ושמעת בקלו

Rabbi L. Scheinbaum In Nitzavim, 5773

And you will return unto Hashem, your G-d, and listen to His voice. (30:2)

The Torah admonishes the sinner to repent. The encouragement often comes in the guise of physical, emotional and financial challenges. Yet, there are those who ignore the message, claiming that it either is not addressed to them, or it really is not a message. It is simply “one of those things” that happen to the best of us. Just forget about it. The believer, however, knows better. Nothing “just happens.” Whatever occurs in our lives is meant to be and is most often a call from Hashem to get our spiritual act together. If so, why does the person not…

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והיה בשמעו את דברי האלה הזאת והתברך בלבבו לאמר שלום יהיה לי

Rabbi L. Scheinbaum In Nitzavim, 5773

And it will be that when he hears the words of this imprecation, he will bless himself in his heart, saying, “Peace will be with me.” (29:18)

People invariably delude themselves into thinking that it will happen to someone else. One can go merrily about his miserable life, doing what he wants, ignoring the admonitions and punishments that are slowly creeping up on him. When he wakes up from his delusion, it is often too late. Hashem has given him every opportunity to return, but he is ignoring it. While this is true for most, there are those who, because they are under the influence of a misguided leader, sadly follow him until they all descend to infamy. A classic case of the above would be the…

Home -> 5773 -> Naso

איש או אשה כי יפליא לנדר נדר נזיר להזיר לד'

Rabbi L. Scheinbaum In Naso, 5773

A man or woman who shall disassociate himself by taking a Nazarite vow of abstinence for the sake of Hashem. (6:2)

The translation of yafli, “shall disassociate,” follows Rashi, who views the Nazir as someone who breaks with society’s norms, seeking to separate himself from the temptations of his environment. It is a noble position to take, one to which not all of us can aspire. Ibn Ezra takes it a step further. He defines yafli as wonderment. The nazir is doing something astonishing. It is truly out of the ordinary to undertake a vow that will sever oneself from the taavos, physical desires, which others find so “life-sustaining.” Ibn Ezra is teaching us a powerful lesson. To overcome one’s habits;…

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כל הבא לעבוד עבודת עבודה ועבודת משא באהל מועד

Rabbi L. Scheinbaum In Naso, 5773

Everyone who comes to perform the work of service and the work of burden in the Ohel Moed. (4:47)

The Talmud Arachin 11a seeks a Scriptural source for the obligation to have song in the Bais Hamikdash. Ten sources are cited. One source is from the above pasuk: La’avod avodas avodah, “To perform the service of the service.” Chazal ask and others respond, “Which service requires another service? We must say that this refers to song.” An earlier source quoted by the Talmud employs the pasuk in Devarim 28:47 to provide the reason for the various calamities visited on the Jewish People. Tachas asher lo avadita es Hashem Elokechem b’simchah u’betuv leivav, “Because you did not serve Hashem, your…

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נשא את ראש בני גרשון גם הם

Rabbi L. Scheinbaum In Naso, 5773

Raise the heads of (count) the children of Gershon as well (after counting Kehas). (4:22)

Shlomo HaMelech writes, Yekarah hee mipeninim v’chol chafatzecha lo yishru bah, “It (the Torah) is dearer (more precious) than pearls, and all your desires cannot compare to it” (Mishlei 3:15). Following the census of the Jewish People, Hashem asked Moshe Rabbeinu to count Shevet Levi separately. Their count was carried out according to their sequence in birth: Gershon, Kehas, Merari. After their tasks within the Bais HaMikdash were designated, the sequence changed; as Kehas, the bearer of the Aron Kodesh, preceded Gershon, who carried the Curtains. The Midrash establishes the order of the counting of the Leviim according to the…

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מדבר שקר תרחק

Rabbi L. Scheinbaum In Mishpatim, 5773

Distance yourself from a false word. (23:7)

Sforno writes that one must distance himself from anything that might lead to falsehood. Sometimes we do something innocuous, but it creates a situation in which someone else is compelled to lie – albeit inadvertently. Sefer Chassidim mentions an all-too common situation, whereby one notices a group of friends speaking furtively among themselves. Of course, he wants to know what it is they are shrouding in so much secrecy. If he approaches them and asks, “What are you talking about?” he knows that he might cause them to lie. Let’s face it, if they wanted him to know the topic…

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והגישו אדניו אל האלקים...ורצע אדניו את אזנו במרצע ועבדו לעלם

Rabbi L. Scheinbaum In Mishpatim, 5773

Then his master shall bring him to the court… and his master shall bore through his ear with the awl, and he shall serve him forever. (21:6)

Rashi interprets Elokim as bais din, the Jewish court of law. Why would the court be compared to the Almighty to the point that they carry his Name? While there is no doubt that the members of the court are distinguished scholars, men of repute and distinction, but referring to them with G-d’s Name seems to be carrying their distinction a bit too far. Horav Gamliel Rabinowitz, Shlita, views this from a practical standpoint. An individual stands before the Bais Din and presents his claim in a clear manner. He lays out the proof, clears up any ambiguity that might…

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כי לא תשכח מפי זרעו

For it will not be forgotten out of the mouth of its children. (31:21)

ואמר ביום ההוא הלא על כי אין אלקי בקרבי מצאוני הרעות האלה

It will say on that day “Is it not because my G-d is not in my midst that these evils have come upon me?” (31:17)

הקהל את העם האנשים והנשים והטף... למען ישמעו ולמען ילמדו ויראו את ד'

You must assemble the nation, the men, and the women and the children… so that they may hear and that they may learn and fear G-d. (31:12)

ושבת עד ד' אלקיך ושמעת בקלו

And you will return unto Hashem, your G-d, and listen to His voice. (30:2)

והיה בשמעו את דברי האלה הזאת והתברך בלבבו לאמר שלום יהיה לי

And it will be that when he hears the words of this imprecation, he will bless himself in his heart, saying, “Peace will be with me.” (29:18)

איש או אשה כי יפליא לנדר נדר נזיר להזיר לד'

A man or woman who shall disassociate himself by taking a Nazarite vow of abstinence for the sake of Hashem. (6:2)

כל הבא לעבוד עבודת עבודה ועבודת משא באהל מועד

Everyone who comes to perform the work of service and the work of burden in the Ohel Moed. (4:47)

נשא את ראש בני גרשון גם הם

Raise the heads of (count) the children of Gershon as well (after counting Kehas). (4:22)

מדבר שקר תרחק

Distance yourself from a false word. (23:7)

והגישו אדניו אל האלקים...ורצע אדניו את אזנו במרצע ועבדו לעלם

Then his master shall bring him to the court… and his master shall bore through his ear with the awl, and he shall serve him forever. (21:6)

YEARS

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