Rabbi L. Scheinbaum

“Take your staff and throw it down before Pharaoh, and it will become a snake.” (7:9)

Why did Hashem use this sign as the first miracle with which to impress Pharaoh? Undoubtedly, when Pharaoh’s magicians immediately duplicated this sign, he no longer was impressed with Moshe’s divine powers. We may suggest that a message was being sent to Pharaoh. When Moshe came to Pharaoh with the request to allow the Bnei Yisroel to leave Egypt for a three day “seminar” in the desert to serve Hashem, he was treated with contempt. How could a nation that had sunk to the lowest levels of impurity be able to comprehend holiness, let alone serve Hashem? Moshe’s action with…

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Rabbi L. Scheinbaum In Vaeira, 5751

“And Hashem spoke to Moshe and Aharon and commanded them concerning the Bnei Yisroel.” (6:13)

Rashi explains that Hashem commanded Moshe and Aharon to lead the Bnei Yisroel with gentleness and patience. The Midrash emphasizes the responsibility of a leader in stronger terms: “Hashem said to Moshe and Aharon, my children are stubborn and recalcitrant, they are quick to anger, and they are troublesome. It is under these conditions that you should accept leadership over them, even if they should curse you, even if they should stone you.” This Midrash portrays the image of a Jewish leader. On one hand, a leader must not falter under pressure from the people. Even if they “curse” or…

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Rabbi L. Scheinbaum In Vaeira, 5751

“How can I expect Pharaoh to listen to me, I have a speech defect.” (6:12)

Moshe was blessed with all the attributes of perfection and purity. He was the paragon of excellence, so that the Jewish people would believe that his superiority was truly a divine gift. Why then was he lacking in his power of speech? Should not this attribute have been included among his special divine gifts? This was also Hashem‘s intention, lest others say that the Jewish people were inspired by Moshe’s rhetoric and style, and moved by his eloquence, rather than by the content of his message. Often, people are emotionally stimulated by rhetoric that covers subtle dishonesties disseminated by…

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Rabbi L. Scheinbaum In Vaeira, 5751

“And I will bring you out from under the burdens of Egypt, and I will save you from their bondage.” (6:6)

It would seem that this posuk is repetitive, because if the Jewish people are taken out from under the burdens of Egypt, undoubtedly they are saved from their bondage. The Kotzker Rebbe Zt”l suggests that there are two necessary stages to complete liberation. First, the slave must be physically set free, then his slave mentality must be cast off. One who is freed physically but still is mentally subservient, is in reality, not actually free. The word “,ukcx” “burdens” may be derived from the word “,ubkcx” which generally means acceptance or tolerance. During their stay in Egypt, the Bnei Yisroel…

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Rabbi L. Scheinbaum In 5751, Shemos

And a man of the house of Levi went and took the daughter of Levi.” (2:1)

This posuk refers to the marriage of Moshe‘s parents, Amram and Yocheved. Why doesn’t the Torah mention their names. It isn’t until later that their names are revealed. What do we learn from this omission? Often, when parents are blessed with a very bright child who possesses very special qualities and capabilities, they immediately take credit for everything this child accomplishes. This is wrong, for we can not be sure how a child will mature. In Pirkei Avos it is stated, “Do not trust yourself until the day of death” (2:5). This is especially true if a person lives in…

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Rabbi L. Scheinbaum In 5751, Shemos

“And it was, because the midwives feared Hashem, that He made for them houses.” (2:21)

Rashi quotes the Chazal: One says houses of priesthood and of the Levites. This refers to Aharon and Moshe. And the other says houses of royalty, since Dovid Hamelech descended from Miriam. (Sota 11b) Undoubtedly the reward of houses of priesthood and royalty is very great, but why doesn’t the Talmud mention houses of Torah? Did not Moshe and Betzalel, who epitomized the exemplary study of Torah, descend from the midwives? In Tehilim 115, it is stated: “The House of Yisroel shall bless Hashem, the House of Aharon (priesthood) shall bless Hashem, the House of Levi shall bless Hashem,…

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Rabbi L. Scheinbaum In 5751, Shemos

The name of one was Shifra and the name of the other was Puah. (1:15)

Rashi explains – Shifra, this is Yocheved, she was called so because she made the child beautiful. Puah, this is Miriam, who was called so because she called aloud and murmured to the child, in the manner of women who pacify an infant that cries. Rabbi Shmuel Rozovsky Zt”l notes the Torah’s description of the Jewish midwives, Yocheved and Miriam, had imbued them with exemplary character traits who had achieved a high level of spiritual insight and prophetic vision. Their fear of Hashem was the source of the moral courage necessary to save the Jewish babies. The Torah endows…

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Rabbi L. Scheinbaum In 5751, Shemos

“And Yosef died and all the brothers and the whole generation.” (1:6)

The Ohr Hachaim states that the specificity of this posuk is deliberate. The enslavement of the Jewish people evolved gradually in three stages. As long as Yosef was alive the Jews were admired and held in high esteem. After he passed away, the Jews were no longer revered, and were accepted only as equal to the Egyptian citizen. With the passing of Yosef’s brothers this equality disappeared, only to be replaced with contempt and ridicule. However, it was only after the original generation of immigrants passed away that the Egyptians had the audacity to enslave the Jews. From this we…

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Rabbi L. Scheinbaum In 5751, Pekudei

“And Betzalel, the son of Uri, the son of Chur, of the tribe of Yehuda,had made all that Hashem had commanded Moshe. (38:22)

The Midrash explains the Torah‘s reason for citing Betzalel’s grandfather, Chur, when enumerating his lineage. Chur was slain during the incident involving the Golden Calf as a result of his opposition the Calf. The construction of the Mishkan through Chur’s grandson atoned for the guilt of Chur’s death. Betzalel was the recipient of many wonderful family qualities. He was also the great-grandson of Moshe’s sister, Miriam. As a reward for her fear of Hashem which prompted her to disobey Pharoah’s order to murder the Jewish babies, she was blessed with a descendant who knew how and was worthy of building…

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Rabbi L. Scheinbaum In 5751, Pekudei

“These are the accounts of the Mishkan.” (38:21)

After the Mishkan and all its holy vessels were completed, Moshe told the Bnei Yisroel, “Let me present to you an exact account of how I used the materials which you donated.” He then gave a complete reckoning of how he had employed every ounce of gold, silver, and copper which they had contributed. The Midrash explains that Moshe felt it necessary to justify his actions before the Jewish people, since he had overheard remarons concerning his honesty and trustworthiness. It is interesting to note that when the people were summoned to participate in the sin of the Golden Calf,…

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“Take your staff and throw it down before Pharaoh, and it will become a snake.” (7:9)

“And Hashem spoke to Moshe and Aharon and commanded them concerning the Bnei Yisroel.” (6:13)

“How can I expect Pharaoh to listen to me, I have a speech defect.” (6:12)

“And I will bring you out from under the burdens of Egypt, and I will save you from their bondage.” (6:6)

And a man of the house of Levi went and took the daughter of Levi.” (2:1)

“And it was, because the midwives feared Hashem, that He made for them houses.” (2:21)

The name of one was Shifra and the name of the other was Puah. (1:15)

“And Yosef died and all the brothers and the whole generation.” (1:6)

“And Betzalel, the son of Uri, the son of Chur, of the tribe of Yehuda,had made all that Hashem had commanded Moshe. (38:22)

“These are the accounts of the Mishkan.” (38:21)

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