Rabbi L. Scheinbaum

“Cursed (be he) that confirms not the words of this Torah to do them.” (27:26)

As translated above, this pasuk is ambiguous. How does one “confirm” the words of the Torah? The Ramban offers various interpretations of the word oheh from which we may derive important lessons. First, the Ramban states that the word “yakim” means to “uphold and accept” the validity of the Torah in all generations. Consequently, the curse applies to anyone who denies the relevance of any part of the Torah. Accordingly, it is our obligation to impress upon all Jews the Torah’s relevance as a living source of guidance for modern society. Second, the Ramban cites the Yerushalmi in Sotah 7:4,…

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Rabbi L. Scheinbaum In Ki Savo, 5753

“These shall stand to bless the people . . . and these shall stand for the curse . . . and the Leviim shall speak and say . . . ” (27:12,13,14)

Rashi cites the Talmud in Sotah 32a that describes the procedure for giving the blessings and curses. Six tribes ascended to the summit of Har Gerizim, and six tribes ascended to the summit of Har Eival. The Kohanim and Leviim stood below in the middle. The Leviim turned toward Har Gerizim and recited the blessing, while both groups responded with Amen. Afterwards, this same procedure was followed reciting the curses, but this time they faced Har Eival. Horav M. Shternbuch, Shlita, suggests a profound lesson to be derived from this pasuk. The tribe of Levi received no portion in Eretz…

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Rabbi L. Scheinbaum In Ki Savo, 5753

“I have not eaten of it in (during my period of) mourning, neither have I put away while (I was) unclean, nor have I given of it to the dead.” (26:14)

This seems to be a three part statement. Horav M. Swift, z.l., applies this pasuk to three types of Jews whose distorted sense of (Jewish) values preclude their proper observance of Torah and mitzvos. The first type is the Jew whose religious life centers around his period of mourning. His observance of Judaism is manifest through his expression of grief. In modern times, shiva has been diminished by the “enlightened Jew” from seven days to one night. Next, we find the Jew whose mixed sense of values distorts his perspective. He can no longer discern between “kodesh,” holy, and “tamei,”…

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Rabbi L. Scheinbaum In Ki Savo, 5753

“And now, behold I have brought the first of the fruit of the land which you have given me, Hashem.” (26:10)

Chazal interpret the word v,guw and now,” as meaning “immediately”. Behold, with obvious joy I immediately come to share my fruits with Hashem. Is there any doubt that he is offering his fruits to Hashem? What chiddush, new idea, is he stating by emphasizing his prior ownership of the fruit? Horav Yosef N. Kornitzer, z.l., explains that clearly everything belongs to Hashem. Indeed, nothing which we give Hashem is ours; it really belongs to Him. Consequently, what portion of our own belongings do we personally possess in mitzvah performance? He offers the following response. We do not have possession of…

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Rabbi L. Scheinbaum In Ki Seitzei, 5753

“Forty (stripes) he may give him, he shall not exceed.” (25:3)

Rashi explains that the number forty is not accurate, since he only receives thirty-nine lashes. Various explanations are offered by the commentators to explain why the Torah chose to write the number forty when — in reality — it should read only thirty-nine. The Divrei Yecheskel offers an explanation which carries within it a profound message. Man must realize that, regardless of one’s level of achievement, it is inconceivable to attain the degree of sublime purity necessary to stand before Hashem. Likewise, whatever our lot in life, it is still not sufficient compensation for that which we “owe” Hashem. Nonetheless,…

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Rabbi L. Scheinbaum In Ki Seitzei, 5753

“If a birds nest by chance be (found) before you . . . and the mother sitting upon the young or upon the eggs, do not take the mother with the young.” (22:6)

The halachah of Shiluach Ha’Kain, sending away the mother while keeping the eggs for oneself, is especially striking in that it applies only to birds and not to wild beasts. Throughout halachah, these two are considered the same, i.e. the law of covering blood after shechitah applies likewise to a wild beast and a fowl. Why should one be permitted to take a young deer away from its mother? Horav Zalmen Sorotzkin, z.l., suggests an explanation from which we may derive a profound insight into a parent’s relationship with his children. Animals, as well as humans, give birth to offspring…

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Rabbi L. Scheinbaum In Ki Seitzei, 5753

“If a man has a stubborn and rebellious son that will not listen to the voice of his father or the voice of his mother . . . and they shall say . . . ‘this our son is stubborn and rebellious he will not listen to our voice.'” (21:18,20)

The halachos that abound regarding the ben sorer u’moreh, rebellious son, preclude its practical application. Indeed, in Sanhedrin 71A the Talmud states that there has never been an incident of ben sorer u’moreh which culminated in the boy’s execution. According to the Talmud, the parsha of ben sorer u’moreh was included in the Torah for the sole purpose of study and reward. This indicates the importance of the parsha’s message regarding the proper method for the education of children. Nonetheless, the approach to teaching the specific message presented seems questionable. Why did the Torah not simply state the positive factors…

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Rabbi L. Scheinbaum In Ki Seitzei, 5753

“If a man has a stubborn and rebellious son . . and all the men of his city shall stone him with stones that he die. (21:18,21)

Rashi offers the reason for this extreme punishment. The ben sorer u’moreh, rebellious son, is punished because of what he may become in the end. The Torah delves into his final intentions. In order to satisfy his insatiable desires, after first consuming his father’s wealth, he will stand at the crossroads and rob people. In order to satisfy his “needs,” he may even murder. Consequently, the Torah said, let him die innocent rather than guilty. This approach to retribution is, however, not consistent with Rashi’s thesis in Bereishis 21:17. When Yishmael was condemned to die as a child, the pasuk…

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Rabbi L. Scheinbaum In Shoftim, 5753

“What man (is there) who is fearful and fainthearted let him go and return to his house.” (20:8)

After the Torah lists those who were free to return home from battle, it mentions the one who is faint-hearted. One who lacks the courage to represent his people in battle should return home lest he instill this fear into others. In Sotah 44a the Talmud adds that this fear is more than an apprehension concerning battle and brush with death. This fear applies to one who is ushca ,urhcgn trh, “fearful of the sins in his hand” One who is afraid of the transgressions he has committed will affect the success of his brethren. He must depart from the…

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Rabbi L. Scheinbaum In Shoftim, 5753

“And the iron flies from the wood and finds his fellow man and he dies, he shall flee to one of these cities and live.” (19:5)

The unintentional murderer was required to flee for the safety of his life to one of the designated cities of refuge. In Parashas Masei, the Torah states that the murderer was to remain within the confines of the city until the death of the Kohen Gadol. If the murderer were to leave the city prior to the Kohen Gadol’s death, he may have been killed by his victim’s closest kinsman. The Mishnah in Makkos 2:7 states that the Kohen Gadol’s mother would provide food and drink for the exiled murderer, so that he would not pray for her son’s death….

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“Cursed (be he) that confirms not the words of this Torah to do them.” (27:26)

“These shall stand to bless the people . . . and these shall stand for the curse . . . and the Leviim shall speak and say . . . ” (27:12,13,14)

“I have not eaten of it in (during my period of) mourning, neither have I put away while (I was) unclean, nor have I given of it to the dead.” (26:14)

“And now, behold I have brought the first of the fruit of the land which you have given me, Hashem.” (26:10)

“Forty (stripes) he may give him, he shall not exceed.” (25:3)

“If a birds nest by chance be (found) before you . . . and the mother sitting upon the young or upon the eggs, do not take the mother with the young.” (22:6)

“If a man has a stubborn and rebellious son that will not listen to the voice of his father or the voice of his mother . . . and they shall say . . . ‘this our son is stubborn and rebellious he will not listen to our voice.'” (21:18,20)

“If a man has a stubborn and rebellious son . . and all the men of his city shall stone him with stones that he die. (21:18,21)

“What man (is there) who is fearful and fainthearted let him go and return to his house.” (20:8)

“And the iron flies from the wood and finds his fellow man and he dies, he shall flee to one of these cities and live.” (19:5)

YEARS

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