Rabbi L. Scheinbaum

“Take a census of the entire Israelite community.” (1:2)

It appears remarkable that this new census yielded the identical total as the previous one taken some six months earlier (Shemos 38:26). What is even more notable is that the tribe of Levi, which was previously counted, is not included in the present census, since they were now counted separately. Apparently, during this six month period there were added to the ranks of Jewish males between the ages of twenty and sixty, a number equivalent to the tribe of Levi. When the tribe of Levi was chosen to devote their life entirely to the service of Hashem, they no longer…

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Rabbi L. Scheinbaum In 5751, Bamidbar

“On the first day of the second month in the second year of their exodus from the land of Egypt.” (1:1)

After the Bnei Yisroel received the Torah, only then does the posuk emphasize the specific time that they accepted it. Why is this? Isn’t the Torah above and beyond the limitations of time? The physical limitations of time and place do not play any role and place no restrictions on the performance of Torah and mitzvos. There is however, a lesson regarding our relationship with the Torah which is taught here. Although the Torah transcends the physical realm of time, it should not be viewed as an abstract entity which has no real application in our day and age. The…

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Rabbi L. Scheinbaum In 5751, Bamidbar

“And Hashem spoke to Moshe in the wilderness of Sinai.” (1:1)

One of the words at the start of this parsha – “Bamidbar” (in the wilderness) – serves as the name of both the parsha and the fourth of the five Chumashim. Much of the Torah’s narrative takes place in the wilderness, and there Klal Yisroel received the Torah. Indeed, Chazal see an integral connection between the wilderness and the Torah. It is appropriate that this parsha is traditionally read on the Shabbos preceding the Yom Tov of Shavuos. We will therefore, state some of the approaches necessary for the proper and successful study of Torah. The Midrash states that the…

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לא תגנב

Rabbi L. Scheinbaum In Yisro, 5775

Do not steal. (20:13)

The Talmud Sanhedrin 86a, teaches that the Lo signov, “do not steal,” associated with the Aseres Hadibros, Ten Commandments, is a reference to kidnapping. This is not about stealing money from someone; rather, it is a case of capital punishment for stealing a human life. Horav Yaakov Galinsky, zl, points out that stealing is often viewed relatively. In other words, if someone appropriates an object illegally, his warped mind will likely convince him that this object is now his, and whoever takes it from him is the thief. This idea applies across the board to every case of monies finding…

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כבד את אביך ואת אמך למען יאריכון ימיך

Rabbi L. Scheinbaum In Yisro, 5775

Honor your father and your mother, so that your days will be lengthened. (20:12)

The fifth commandment, to honor one’s parents, is a cornerstone of faith in the entire Torah. Our mesorah, tradition, is based upon a chain that has been transmitted throughout the generations from Har Sinai, where the Torah was given. This mesorah continues through this very day, through the vehicle of the parents of every generation. Each parent serves as a link to his child, maintaining this mesorah when he, in turn, becomes a parent. Without the respect demanded in the fifth commandment, we have no assurance that the other commandments will be observed. Hashem, father and mother are partners in…

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אם את הדבר הזה תעשה... ויכלת עמד, וגם כל העם הזה על מקמו יבא בשלום

Rabbi L. Scheinbaum In Yisro, 5775

If you this thing… then you will be able to endure, and this entire people, as well, shall arrive at its destination in peace. (18:23)

Yisro intimated to Moshe Rabbeinu that, by following his advice, the people would be confident that they would be judged justly. They would, thus, be at peace, content with the rulings that had been administered. The words, yavo b’shalom, “shall arrive at its destination in peace,” is a phrase which is used in connection with the deceased. We say: lech b’shalom, “go in peace;” tanuach b’shalom, “rest in peace,” and v’saamod l’goralcha l’ketz ha’yamim, “and arise for your reward at the End of Days.” When speaking to the living, wishing them well, we say, lech l’shalom, “go to peace.” Why…

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ויאמר יתרו ברוך ד' אשר הציל אתכם מיד מצרים ומיד פרעה

Rabbi L. Scheinbaum In Yisro, 5775

Yisro said, “Blessed is Hashem, Who has rescued you from the hand of Egypt and from the hand of Pharaoh.” (18:10)

Yisro maintains that the Jewish nation owes a special sense of gratitude to Hashem for His “personal” involvement in their liberation from Egyptian bondage. Rather than have Pharaoh release them of his own accord, Hashem forced his hand to make him send them out of the country. Indeed, if Pharaoh would have willingly participated in the redemption, we might have reason to believe that he too should be recognized and appreciated. Now we acknowledge that it is only to Hashem to whom we have an obligation of gratitude. The Chasam Sofer interprets this idea in his explanation of the Avadim…

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לעיני כל ישראל

Rabbi L. Scheinbaum In 5775, V'zos HaBrachah

Before the eyes of all Yisrael. (34:12)

The Torah begins with the creation of the world, the creation of mankind, and concludes with death – with the passing of our quintessential leader, Moshe Rabbeinu. The life cycle, from cradle to grave, is exactly that – a cycle. A man is born, lives out his life, and returns sometime later to his source. One ends where the other one starts. A perfect circle is complete in the sense that it unites the beginning with the end. Indeed, there is neither a beginning to a circle, nor is there an end. If one selects a specific point and designates…

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וימת שם משה עבד ד' בארץ מואב על פי ד'

Rabbi L. Scheinbaum In 5775, V'zos HaBrachah

And Moshe, servant of Hashem, died there, in the land of Moav, by the mouth of Hashem. (34:5)

The underlying profundity of this pasuk is compelling. The greatest accolade that Moshe Rabbeinu earned for himself is eved Hashem, servant of Hashem. As a servant’s will is supplanted by the will of his master to the point that a servant does not have his own will, so, too, was it with Moshe. Actually, this should be the paradigm for all Jews to emulate – lived for the ratzon Hashem, the will of G-d. Hashem’s will, which was Moshe’s will, should also be ours. Concerning Moshe’s passing from this world “by the mouth of Hashem,” the Talmud Moed Katan 28a…

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ולנפתלי אמר נפתלי שבע רצון ומלא ברכת ד'

Rabbi L. Scheinbaum In 5775, V'zos HaBrachah

Of Naftali he said, “Naftali, satiated with favor, and filled with Hashem’s blessing.” (33:23)

Interestingly, prior to emphasizing that Naftali is filled with Hashem’s blessing, the Torah notes that he is a seva ratzon, satiated with favor, or, as we would probably translate it in Yiddish, A tzufridener mench, a happy person. Why does svias ratzon precede blessing? One who is not a “favorable” person does not appreciate the blessing in his life. Conversely, one who is satiated with favor does not require an abundance of blessing. To him, everything is a blessing from Hashem. We say in benching and in Sefer Tehillim 145:16, Poseach es Yadecha, u’masbia l’chol chai ratzon, “You open Your…

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Back to Home -> 5751 ->

“Take a census of the entire Israelite community.” (1:2)

“On the first day of the second month in the second year of their exodus from the land of Egypt.” (1:1)

“And Hashem spoke to Moshe in the wilderness of Sinai.” (1:1)

לא תגנב

Do not steal. (20:13)

כבד את אביך ואת אמך למען יאריכון ימיך

Honor your father and your mother, so that your days will be lengthened. (20:12)

אם את הדבר הזה תעשה... ויכלת עמד, וגם כל העם הזה על מקמו יבא בשלום

If you this thing… then you will be able to endure, and this entire people, as well, shall arrive at its destination in peace. (18:23)

ויאמר יתרו ברוך ד' אשר הציל אתכם מיד מצרים ומיד פרעה

Yisro said, “Blessed is Hashem, Who has rescued you from the hand of Egypt and from the hand of Pharaoh.” (18:10)

לעיני כל ישראל

Before the eyes of all Yisrael. (34:12)

וימת שם משה עבד ד' בארץ מואב על פי ד'

And Moshe, servant of Hashem, died there, in the land of Moav, by the mouth of Hashem. (34:5)

ולנפתלי אמר נפתלי שבע רצון ומלא ברכת ד'

Of Naftali he said, “Naftali, satiated with favor, and filled with Hashem’s blessing.” (33:23)

YEARS

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