Rabbi L. Scheinbaum

“Avenge the Bnei Yisroel against the Midyanites.” (31:2)

One of the loftiest character traits which an individual can possess is that of hakoras hatov (expression of gratitude). This gratitude has been misconstrued to mean merely a repayment of someone else’s benevolent deed. There are many aspects to this attribute. One is that hakoras hatov is an obligation by which an individual is duty bound not only to acknowledge the immediate source of benefit, but he is even responsible to discern that which brought about the action of his benefactors, and to express his appreciation to them for their role in his gain. Rabbi Chaim Shmuelevitz Zt”l notes from…

Home -> 5751 -> Pinchas

Rabbi L. Scheinbaum In Pinchas, 5751

“Take unto you Yehoshua son of Nun, a man in whom there is spirit.” (27:18)

Rabbi Samson Raphael Hirsch Zt”l explains the meaning of “jur” (spirit) as analogous to “”jur” (wind). Just as the wind is invisible, only recognizable by its effects, so too, are the moral and spiritual agents of a human being. This active and moving force in a human being, the power of a discernment between right and wrong although invisible is reflected by its effect on the human being. Although every one possesses this invisible “spirit,” it was reflected emphatically in Yehoshua. He was a uc jur rat aht – one who possessed this spiritual quality to an eminent degree….

Home -> 5751 -> Pinchas

Rabbi L. Scheinbaum In Pinchas, 5751

“And there drew near the daughters of Tzlafchad.” (27:1)

The Yalkut Shimoni states that when a righteous individual stands up amidst a generation of wicked people and boldly strides the tide of criticism which emanates from them, he ultimately claims their reward. This is indicated from Noach who fought against the generation of the flood, and Avrohom who stood against those who built the tower of Bavel, and Lot who withstood the pressures of Sodom. So too, the daughters of Tzlafchad had the right to demand a portion in Eretz Yisroel during a very crucial period in Klal Yisorel’s history. After the spies returned with their slanderous libel against…

Home -> 5751 -> Pinchas

Rabbi L. Scheinbaum In Pinchas, 5751

“Behold I give unto him my covenant of peace. And it shall be unto him and to his children after him.” (25:12-13)

Pinchas’ zealous act averted the destruction of Klal Yisroel and restored Hashem’s Honor and Glory. His achievement exemplifies the deep devotion one should have towards Hashem, and the powerful results which even one individual who acts for the sake of Heaven can effect. Zealousness, a very noble and lofty trait, can become ignominious and reprehensible when its motives and goals are not proper and dignified, Hashem Himself attests to Pinchas’ pure intentions and rewards him everlasting and eternal reward for his actions. Pinchas’ actions, despite the possibility of their being viewed by some as an act of violence and hostility,…

Home -> 5751 -> Pinchas

Rabbi L. Scheinbaum In Pinchas, 5751

“In that he avenged My revenge among them so that I did not consume the Bnei Yisroel in My jealousy.” (25:11)

Rashi explains, he displayed the anger which I should have displayed. The reason Pinchas desereved such a significant reward was that he performed an action which was considered reserved for Hashem. He could have easily chosen to excuse himself by stating that this was Hashem’s realm. This attitude of not looking for excuses should permeate our entire Torah observance. The Talmud states that the wicked Turnusrufus once asked Rabbi Akiva, why Hashem doesn’t support the poor. Rabbi Akiva responded that Hashem wants the merit of this mitzvah to benefit those who have taken the initiative to perform the mitzvah…

Home -> 5751 -> Balak

Rabbi L. Scheinbaum In Balak, 5751

“And Bilam lifted up his eyes.” (24:2)

Rashi explains that Bilam desired to bring upon the Bnei Yisroel an evil eye and here you have his three traits, an evil eye, and an arrogant spirit, and a greedy soul. Rashi refers here to the Mishna in Avos (5:19) which delineates between the disciples of Bilam and the disciples of Avrohom. The disciples of Avrohom possess the attributes of a “good eye”, a humble temperament, and a lowly spirit, while the disciples of Bilam possess an evil eye, a haughty temperament, and an insatiable spirit. Two prototypes are contrasted in the Mishnah – Avrohom and Bilam. Yet,…

Home -> 5751 -> Balak

Rabbi L. Scheinbaum In Balak, 5751

“I would like to die the death of the righteous.” (23:10)

The Talmud in Avodah Zorah (25b) states that yeshorim (righteous) refers to the Patriarchs. Why is the reference here in describing the Patriarchs as yeshorim in contrast to other applications for describing the righteous, such as, “chasidim or “tzaddikim”? The Netziv Zt”l explains the difference between these two descriptive words. In Parashas Haazinu (32:4) the posuk states that Hashem is “The Rock, perfect in His working…righteous and straight is He”. The Netziv explains the word “yashar” (straight) as referring to the declaration of our belief, which helps explain the severe punishment meted out during the destruction of the Second Temple….

Home -> 5751 -> Balak

Rabbi L. Scheinbaum In Balak, 5751

“And Bilam rose up in the morning and saddled his donkey.” (22:21)

Rashi says, Hashem said to Bilam – “wicked one, their father Avrohom has already preceded you.” This refers to Avraham’s rising early and personally saddling the donkey in preparation for Akeidas Yitzchok. It is necessary to explain the relationship between Bilaam’s act and Avraham’s act, and the significance of Avrohom having preceded Bilam. We learn from here that Hashem demands of us to exert at least the same effort in performing His Will, as the wicked exert in opposing His Will. Bilam specifically rose early in the morning and personally saddled his donkey to show his supreme devotion to…

Home -> 5751 -> Balak

Rabbi L. Scheinbaum In Balak, 5751

“And Balak, the son of Tzipor, was king of the Moabites at that time.” (22:4)

The Zohar tells why the Torah mentions Balak’s father, and not the patrlineage of the other kings. He explains that Balak, was the only descendant of Yisro who refused to convert to Judaism, and was therefore crowned as king by the Moabites as a gesture of gratitude for his defiance. His father’s name is emphasized to indicate his lack of royal lineage, because he was king of the Moabites only at that time. The statement of the Zohar may be further explained by applying the words of the Chovas Halevavos regarding the yetzer hora’s (evil inclination) various methods of enticing…

Home -> 5751 -> Chukas

Rabbi L. Scheinbaum In Chukas, 5751

“And divest Aharon of his garments and enrobe Elazar his son with them, and Aharon shall be gathered up and die there.” (20:6)

The Ramban mentions the Midrash which states that various miracles occurred in connection with these garments. This is obvious from the apparent unfeasibility of Moshe divesting Aharon’s garments in their proper order. Were not the outer garments over the inner ones? Thus Moshe put Aharon upon the rock and removed his priestly garments, and celestial garments clothed themselves upon him underneath. Thus Elazar upon taking over the mantle of priesthood was able to immeaditly put on the garments in their proper order. What was the urgency for this miracle? Could not Elazar have momentarily waited for Aharon to remove his…

You have Successfully Subscribed!

Back to Home -> 5751 ->

“Avenge the Bnei Yisroel against the Midyanites.” (31:2)

“Take unto you Yehoshua son of Nun, a man in whom there is spirit.” (27:18)

“And there drew near the daughters of Tzlafchad.” (27:1)

“Behold I give unto him my covenant of peace. And it shall be unto him and to his children after him.” (25:12-13)

“In that he avenged My revenge among them so that I did not consume the Bnei Yisroel in My jealousy.” (25:11)

“And Bilam lifted up his eyes.” (24:2)

“I would like to die the death of the righteous.” (23:10)

“And Bilam rose up in the morning and saddled his donkey.” (22:21)

“And Balak, the son of Tzipor, was king of the Moabites at that time.” (22:4)

“And divest Aharon of his garments and enrobe Elazar his son with them, and Aharon shall be gathered up and die there.” (20:6)

YEARS

Subscribe To Our Newsletter

You have Successfully Subscribed!