Rabbi L. Scheinbaum

Rabbi L. Scheinbaum In 5753, V'zos HaBrachah

“Hashem came from Sinai, and rose from Se’ir unto them; He shined forth from Har Paran.” (33:2)

Chazal derive from this pasuk that Hashem offered every nation on earth the opportunity to receive the Torah, only to receive a rejection from all of them. Why, then, does the Torah mention only two nations, Se’ir and Paran, the descendants of Eisav and Yishmael, respectively? Horav Z. Sorotzkin, z.l., suggests the following explanation. Yishmael and Eisav had the opportunity to learn Torah and mitzvos from their parents. Yishmael spent his youth in Avraham’s home, while Eisav was able to study from both his father, Yitzchak, and his grandfather, Avraham. Because the background of Eisav’s children was more firmly infused…

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Rabbi L. Scheinbaum In 5753, Ha'azinu

“And die on the mountain . . . as your brother Aharon died.” (32:50)

It seems that Hashem is promising Moshe that he will die in the same manner that his brother Aharon died. What did Moshe envy that was so unique about Aharon’s death? Rashi explains that just before Aharon died, Moshe dressed Elazar, Aharon’s son, in the priestly vestments, so that Aharon would have the nachas of seeing his son fill his position as Kohen Gadol. Indeed, we find in Parashas Pinchas (Bamidbar 27:16) that Moshe entreated Hashem to bequeath his position of leadership to his sons. This seems puzzling. This parsha indicates that Hashem promises to honor Moshe’s request. It would…

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Rabbi L. Scheinbaum In 5753, Ha'azinu

“For it is no (vain) (empty) thing for you; because it is your life.” (32:47)

As Moshe bids farewell, he implores Bnei Yisrael to charge their children with Torah observance and mitzvah performance, “for it is no vain thing for you, it is your life.” The Hebrew word er, which is usually translated as “vain,” literally means “empty.” Horav M. Swift, z.l., suggests that viewed in this perspective, this phrase lends itself to an alternative meaning. A container is considered empty when its contents have been removed. On the other hand, this container is still viewed as a container, retaining its potential use for a similar purpose. A gentile without Torah is a human being…

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Rabbi L. Scheinbaum In 5753, Ha'azinu

“And (then) Yeshurun waxed fat, (as often as you waxed fat, you became obese and overcome with fat) and (then) it forsook the G-d who made it.” (32:15)

Horav S.R. Hirsch, z.l., notes that this is the first time that the name irah, straight and morally upright, is mentioned. This word designates and defines Bnei Yisrael according to the ideal of its moral mandate. This implies that Bnei Yisrael should be “yashar,” straight, never deviating from the correct path of service to the Almighty. Hashem desires that we ascend to the summit of achievement in the dual heights of human aims; the highest of material good fortune and spiritual/moral perfection. We are to serve as an illuminating example to the secular world that a life devoted entirely to…

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Rabbi L. Scheinbaum In 5753, Ha'azinu

“A G-d of faithfulness and without iniquity, just and right is He.” (32:4)

One does not need to possess an astute mind in order to comprehend that Hashem is the Creator. As Horav Y. Neiman, z.l., notes, simple prudent logic dictates that one believe in Hashem. The ultimate test of emunah, faith, however, is when one notices occurrences which contradict human logic and thought patterns. The challenge to accept Heavenly decrees which seem harsh and perplexing is the ultimate test of human faith. At such a time, the individual must trust in Hashem with a profound belief that man cannot possibly begin to understand his Creator. The pasuk alludes to this. Man should…

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Rabbi L. Scheinbaum In Nitzavim, 5753

“Assemble the people, the men, and the women, and the little ones.” (31:12)

Rashi explains that, although the little children were clearly not capable of comprehending the experience, they accompanied the adults. Thus, those who brought them would be rewarded. In truth, the children that came along probably disrupted the adults to the point that they could not listen as intently as they would have desired. We may, therefore, wonder at the Torah’s insistence that the children be present. Would it not have been preferable for the children to remain at home, in order to enable the adults to properly concentrate on their avodas Hashem, service to Hashem? Horav N. Adler, z.l., suggests…

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Rabbi L. Scheinbaum In Nitzavim, 5753

“And Moshe went and spoke these words … a hundred and twenty years I am this day, I can no more go out and come in, and Hashem said to me you shall not go over. Hashem, your G-d, He will go over before you . . .” (31:2,3)

Moshe’s farewell address to Bnei Yisrael seems enigmatic. Why does Moshe mention his advanced age and “frailty” in his closing words? Horav Chaim Sheinberg, Shlita, cites the Sforno who adds insight to Moshe’s words, “I am a hundred and twenty years old this day.” Do not grieve over my death, for according to nature I should not be alive until today. “I can no longer go out and come in.” And even if I were to live, I would not be able to go out and come in on your behalf because of my advanced age. “And Hashem has told…

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Rabbi L. Scheinbaum In Nitzavim, 5753

“Lest there should be among you a man or woman . . . whose heart turns away this day . . . lest there be among you a root that is fruitful (in) gall and wormwood.” (29:17)

The Ramban explains that the individual whose slight deviation will eventually grow into blatant evil is at present a pious Jew. He stands in seeming direct contradistinction to the full-fledged believer in paganism. Nonetheless, the Torah combines the two into one group. Indeed, their only point of divergence is intellectual belief. To the unknowing onlooker, they may appear to be two very different people. One is an obvious heretic, while the other acts like he should be grouped with the devout. The Torah says, however, that appearances are deceiving. The two individuals act distinctly, but their heresy is essentially similar….

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Rabbi L. Scheinbaum In Nitzavim, 5753

“You are standing this day, all of you before Hashem your G-d . . . that you should enter into the covenant of Hashem your G-d and into His oath.” (29:9,11) – “Lest there be among you a man or woman whose heart turns away this day from Hashem our G-d, to go to serve the gods of those nations.” (29:17)

The Chofetz Chaim, z.l., explains that the moment when Moshe stood before Bnei Yisrael, prepared to bring them into Hashem’s covenant, was filled with trepidation and uncertainty. On the one hand, Moshe had shared with Bnei Yisrael Hashem’s recognition of their lofty accomplishments. His statement of unconditional love for them reassured them of their future. Immediately thereafter, however, Moshe admonished them regarding the individual Jew who might have been leaning towards idol worship. This individual’s deviation from Hashem could fester, bringing ruin to a whole nation! This seems unreal! How could an entire community fall victim to the folly of…

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Rabbi L. Scheinbaum In Ki Savo, 5753

“Because you did not serve Hashem your G-d with joy and gladness of heart.” (28:47)

This pasuk implies that the source of all the punishment is serving Hashem with a lack of joy. The Arizal states that precisely because Klal Yisrael served Hashem in a lackluster manner, without vitality and joy, they would ultimately serve their enemies. Joy is an essential component of avodas Hashem, serving Hashem. Indeed, if we would not have failed to serve Hashem with joy, we would not have been exiled. The Yalkut Me’am Loez explains this idea with a simple, but profound analogy. The king of a certain country had a son that was not controllable, His unrestrained acts of…

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“Hashem came from Sinai, and rose from Se’ir unto them; He shined forth from Har Paran.” (33:2)

“And die on the mountain . . . as your brother Aharon died.” (32:50)

“For it is no (vain) (empty) thing for you; because it is your life.” (32:47)

“And (then) Yeshurun waxed fat, (as often as you waxed fat, you became obese and overcome with fat) and (then) it forsook the G-d who made it.” (32:15)

“A G-d of faithfulness and without iniquity, just and right is He.” (32:4)

“Assemble the people, the men, and the women, and the little ones.” (31:12)

“And Moshe went and spoke these words … a hundred and twenty years I am this day, I can no more go out and come in, and Hashem said to me you shall not go over. Hashem, your G-d, He will go over before you . . .” (31:2,3)

“Lest there should be among you a man or woman . . . whose heart turns away this day . . . lest there be among you a root that is fruitful (in) gall and wormwood.” (29:17)

“Because you did not serve Hashem your G-d with joy and gladness of heart.” (28:47)

YEARS

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