Rabbi L. Scheinbaum

And the world was filled with robbery \ violence. (6:11)

From the sequence of the pesukim it would seem that the Great Flood was the consequence of the widespread corruption. The evil of xnj, while is usually translated as robbery or stealing, but can also be translated as violence, is traditionally emphasized as the major source of their transgression. This generation exhibited a complete lack of respect and sensitivity towards its fellow man. It was one in which its people were uninhibited in over-extending themselves, and stealing the fruits of the labor of others. The Midrash ponders the reason for the destruction of all mankind. Indeed, the criminals must be…

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Rabbi L. Scheinbaum In Bereishis, 5751

And Kayin told this to his brother Hevel, and it came to pass while they were in the field and Kayin rose up against Hevel his brother and slew him. (4:8)

What can we learn from that first tragic murder in the human family? It seems implied from the narrative that Kayin was in no way provoked by his brother Hevel, since no mention is made regarding the rejection of his offering. The Torah mentions only that Hashem was pleased with Hevel’s offering as opposed to Kayin’s. It seems that Kayin’s act of violence was not induced by a momentary impulse of blind jealousy. For were this true, Kayin would have killed him on the spot. The Torah only relates that a conversation took place between the brothers, which was folllowed…

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Rabbi L. Scheinbaum In Bereishis, 5751

And Adam named all the domestic animals and the birds of the heavens, and all the wild animals. (2:20)

The Midrash states that Adam, after having named the various creatures, was asked by Hashem, “What shall your name be?” He answered, “I shall be called Adam . And what is My Name? asked Hashem. To this Adam responded, “Hashem.” This interchange between Hashem and Adam obviously demands explanation. We may suggest the following: Man is able to achieve the greatest levels of intelligence and culture. He can attain such heights of profundity that he is able to select the correct name which truly describes the essential characteristic of every living creature. However, he still may not understand his own…

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Rabbi L. Scheinbaum In Bereishis, 5751

But from the tree of knowledge of good and evil you shall not eat of it. (2:17)

It is interesting to note that the first “you shall not” given to man concerned forbidden food. This is a very significant introduction to the Torah for Klal Yisroel, whose daily domestic activities includes keeping the laws of Kashrus. From childhood till the end of life, the Jew is confronted with prohibitions regarding the various species which are rendered unfit due to organic blemishes, improper slaughter, admixtures of milk and meat, “chometz” on Pesach, and other restrictions. The need to eat and drink is basic, immediately after the need to breathe. Therefore, this history of the first sin of mankind…

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Rabbi L. Scheinbaum In Bereishis, 5751

And Hashem spoke to them: Be fruitful and multiply. (1:28)

Hashem blessed both Adam and Chava, and to both of them He gave the command to fulfill the mission of mankind on earth. However, the increase of the human race presupposes something more than just begetting children. If the development of all species depends on the care which they give their young, how much more so is that true of humans. From the purely physical point of view, a child would have no chance of survival were it not for parental care. But the real increase of the human race lies not in the actual birth, but rather in the…

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Rabbi L. Scheinbaum In 5751, Vayechi

“Yisacher, an agile beast (donkey) of burden, rests between the borders.” (49:14)

The analogy between Yisachar’s ability to bear the load of a donkey, is intended as a unique lesson for one who devotes himself to Torah study. The donkey, in contrast to a horse, rests with its load on its back since it has the ability to rest in position with its complete load tied on. The horse however, must have its load removed so that it can move around and relax. The tribe of Yisacher symbolizes the Jew who devotes himself to the diligent study of Torah. The great test for a Ben Torah comes when he feels he must…

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Rabbi L. Scheinbaum In 5751, Vayechi

“Shimon and Levi are brothers, weapons of violence are their tools… I will divide them up in Yaakov and I will scatter them in Yisroel.” (49:5-7)

Rashi explains that they were destined to become wanderers amongst the Jews, serving as scribes who write and check sacred scrolls such as Tefillin, Mezuzos and Sifrei Torah, as teachers of children, wandering from community to community, and as Kohanim and Leviim whose sustenance comes from gifts of harvest across the countryside. All this was in response to their actions at Shechem, when they killed the population of an entire city for being party to the violation of their sister, Dinah. This punishment, which resulted in the diffusion of their strength, was a just response to their actions. However,…

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Rabbi L. Scheinbaum In 5751, Vayechi

“And he blessed them that day saying with you Israel will bless its children, saying “Hashem should make you like Ephraim and Menashe.” (48:20)

The verse begins with the plural “ofrchu” (and he blessed them) and ends with the singular “lc” (with you). Perhaps it may be suggested that Yaakov is referring to Yosef’s dedication to properly educating his sons in a land foreign and adverse to Torah and its heritage. Yosef’s two sons were born and raised in a land which was diametrically opposed to Yaakov’s principles. Although there were daily temptations and attractions to seduce them away from the faith of their ancestors, they remained steadfast in their commitment to their faith. On the contrary, they were willing to reject their noble …

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Rabbi L. Scheinbaum In 5751, Vayechi

“And call them by my name and the name of my forefathers.” (48:16)

Sforno explains “call them (Ephraim and Menashd) by my name” to mean they should be worthy of having the names of the Patriarchs linked with theirs. When one is still young, and has not yet earned his reputation, he is recognized not in his own right, but rather by his ancestry. He is referred to as the son or grandson of his parents or ancestors. Yaakov blesses his grandsons by wishing that his own name and that of his ancestors be known, revered, and extolled because of their works and merits. There is a great nachas when a father is…

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Rabbi L. Scheinbaum In 5751, Vayigash

“He appeared before him, fell on his neck and he wept on his neck.” (46:29)

Rashi explains that Yosef was the one who cried, since Yaakov was absorbed with reciting the Shema. Yaakov’s reciting the Shema at that moment reflects his supreme submission to Hashem, at a time when an ordinary individual might have been overwhelmed with more mundane thoughts. The Maharal explains that when the opportunity presents itself for the righteous to express their feelings of love, they do not desire to retain these feelings of joy for themselves, but rather they seize this moment to pay tribute to Hashem. This was the case with Yaakov. Just as he reached the moment of extreme…

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And the world was filled with robbery \ violence. (6:11)

And Kayin told this to his brother Hevel, and it came to pass while they were in the field and Kayin rose up against Hevel his brother and slew him. (4:8)

And Adam named all the domestic animals and the birds of the heavens, and all the wild animals. (2:20)

But from the tree of knowledge of good and evil you shall not eat of it. (2:17)

And Hashem spoke to them: Be fruitful and multiply. (1:28)

“Yisacher, an agile beast (donkey) of burden, rests between the borders.” (49:14)

“Shimon and Levi are brothers, weapons of violence are their tools… I will divide them up in Yaakov and I will scatter them in Yisroel.” (49:5-7)

“And he blessed them that day saying with you Israel will bless its children, saying “Hashem should make you like Ephraim and Menashe.” (48:20)

“And call them by my name and the name of my forefathers.” (48:16)

“He appeared before him, fell on his neck and he wept on his neck.” (46:29)

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