Rabbi L. Scheinbaum

“Perhaps there are fifty righteous men in the midst of the city.” ( 18:24)

The emphasis is in the words “in the midst of the city”. Avrohom did not ask forgiveness for the sake of fifty righteous men who happened to live in the city. The righteous man in the midst of Sodom’s depravity is not one who clings to his sheltered environment smug with pride over his own superiority, and who, therefore, thinks he has accomplished enough if he has saved himself and his household. Such a person does not fulfill Avrohom’s criteria of a righteous person. His righteous person can be found in the midst of the city, and in his living…

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Rabbi L. Scheinbaum In Lech Lecha, 5751

“At the age of eight days every male among you shall be circumcised.” (17:12)

Bris mila teaches us that man must rise above nature. The seven days of the week symbolize the realm of natural forces, since the physical world was created in seven days. Bris mila is performed on the eighth day of a child’s life to symbolize the goal of rising above nature. Adam was born circumcised since he was a superior being, however he failed to maintain himself on this level. By sinning he fell prey to the natural forces which originally were there to serve him. Avrohom saw miracles everywhere in the physical world, and the various natural abstractions that…

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Rabbi L. Scheinbaum In Lech Lecha, 5751

And Hagar bore to Avrom a son.” (16:15)

Here we have a testimonial as to the Divine origin of the Torah. No human writer would have attributed the Ishmaelite nations to Avrohom. At most, he would perhaps have given them lineage from a brother of Avrohom. The fact that the Torah openly declares that Yishmoel was born to Avrohom is clear evidence that no human author composed the Torah. From the days of Moshe the Ishmaelite nations were idolators and enemies of Am Yisroel. It would therefore be unthinkable that any Jewish author would confer upon them the pedigree of descent from the hallowed Father of our Nation….

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Rabbi L. Scheinbaum In Lech Lecha, 5751

“And he led him outside and said, look towards the heaven and count the stars if you are able to count them. And He said to him so shall be your seed.” (15:5)

This posuk can be read as a dialogue between Hashem and Avrohom. After he is told to count the stars in the heaven, Avrohom proceeds to do the impossible and begins to count. Hashem then stops him and says, “do you really think you can count the stars in heaven? So will be your seed.” Just as you attempted to fulfill my “impossible” command without question, so too will be your seed. They will observe My commandments without seeking a reason or rationale for their fulfillment. “One’s will should not be measured by ability, but rather ability should be measured…

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Rabbi L. Scheinbaum In Lech Lecha, 5751

“And the one who escaped came and told Avrom Haviri and he dwelt in the plains of Mamre the Amorite.” (14:13)

When speaking of Lot in posuk 12 the Torah uses the term “and he was living”; when speaking of Avrom in posuk 13 the Torah uses the term “and he dwelt”. These phrases contrast the attitudes of Avrom and Lot in their relations with their neighbors. The posuk tells us that Avrom remains the Ivri, which means “one who stands on the other side”, whether this means spiritually in opposition to the whole world, or geographically from across the river, he was known as an outsider. The Torah describes this relationship to his neighbors with the term “and he dwelt”,…

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Rabbi L. Scheinbaum In Lech Lecha, 5751

And Avrom took his wife Sarai, his nephew Lot, and all their belongings, as well as the people they had gathered…” (12:5)

Rashi comments that the “apb” which they made in Charan, refers to the many people which Avrom and Sarai had the opportunity to convert. Avrohom dedicated his life to one goal and purpose – to disseminate Hashem’s truth throughout the world. Wherever he went and whenever the opportunity arose, Avrohom would spread the word of Hashem. His house was open to all so that he might teach and guide more people in the ways of Hashem. Rabbi Avohu said in the name of Rabbi Eliezer: “Why was Avrohom punished that his children were enslaved in Egypt for 210 years?”…

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Rabbi L. Scheinbaum In Noach, 5751

And they said, come let us build a city for ourselves and a tower whose top will be in the heavens, and we will make a name for ourselves. (11:4)

is revealed the true essence and attitude of the tower builders. When one becomes aware of one’s ego can it lead to two contrasting reactions: humility or pride. When one becomes obsessed with his paltriness, he may be stimulated to turn his efforts towards serving humanity, or he can rebel against an inexorable destiny, to break out of his physical limitations by revolting against Hashem. The people of Bavel chose pride. They were overwhelmed with an obsessive ego, therefore they refused to admit that an individual’s worth is measured solely by his contribution to society. Their tower, which was useless,…

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Rabbi L. Scheinbaum In Noach, 5751

And Cham, the father of Kenaan, saw his father’s nakedness. (9:22)

The Pirkei D’R’ Eliezer contrasts the debased personality of Cham with those of his brothers. While Noach was inebriated, Shem and Yefes respectfully remained outside of his tent. Cham, in contrast, did not hesitate and audaciously entered. His action was aggrieved even more because he was a father himself. His experience with his own children should have sensitized him to act quite differently towards his father. But not only did he see his father’s shame, he took pleasure in telling about his father to his brothers with sneers and derision. Rabbi Samson Raphael Hirsch Zt”l continues with an exposition…

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Rabbi L. Scheinbaum In Noach, 5751

For you I have seen a righteous man before Me in this generation. (7:1)

The words “a righteous man before Me” are somewhat puzzling. It would seem implied that there existed during that time other righteous individuals, who despite their being honorable and virtuous, lacked the requirements of “righteous before Me“. We may derive from here a noteworthy lesson. It is perhaps possible for one to be a moral and upright individual, even righteous and G-d fearing. However, there is a more sublime plateau of righteousness, this being the ability to stand before Hashem’s scrutiny and nevertheless be viewed as a tzadik. This is defined as “righteous before Me” – a tzadik who remains…

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Rabbi L. Scheinbaum In Noach, 5751

A light \ window you shall make for the ark (6:16)

There are two definitions stated by the Torah‘s commentators of the meaning of tzohar. One explanation is that it was a brilliant jewel which lit the ark. The traditional approach however, is that the tzohar was simply a window. The purpose of this window is difficult to understand. What great sights would they behold that would necessitate incorporating this window into the ark’s structure? The Ateres Mordechai poignantly explains the purpose of this window. Hashem hereby enjoins Noach to bear in mind his responsibility to mankind. While he sits in the ark calm and tranquil, secure in his being spared…

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“Perhaps there are fifty righteous men in the midst of the city.” ( 18:24)

“At the age of eight days every male among you shall be circumcised.” (17:12)

And Hagar bore to Avrom a son.” (16:15)

“And he led him outside and said, look towards the heaven and count the stars if you are able to count them. And He said to him so shall be your seed.” (15:5)

“And the one who escaped came and told Avrom Haviri and he dwelt in the plains of Mamre the Amorite.” (14:13)

And Avrom took his wife Sarai, his nephew Lot, and all their belongings, as well as the people they had gathered…” (12:5)

And they said, come let us build a city for ourselves and a tower whose top will be in the heavens, and we will make a name for ourselves. (11:4)

And Cham, the father of Kenaan, saw his father’s nakedness. (9:22)

For you I have seen a righteous man before Me in this generation. (7:1)

A light \ window you shall make for the ark (6:16)

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