Rabbi L. Scheinbaum

Any man whose wife shall go astray and commit treachery against him. (5:12)

Rashi comments that the Torah specifically employs the word tisteh with a sin as opposed to a samach– to describe the woman’s going astray in being unfaithful to her husband. The word tisteh is connected to the word shtus, which means foolishness. Hence, Chazal say that one who commits an act of adultery or becomes a partner in an immoral relationship has “lost his mind”. As Chazal describes it, “A spirit of foolishness has entered his mind.” They cite the pasuk in Mishlei, 6:32, “He who has illicit relations with a woman lacks a heart.” In his commentary on Pirkei…

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Rabbi L. Scheinbaum In Mishpatim, 5757

“And Moshe was on the mountain for forty days and forty nights.” (24:18)

The Yalkut Shimoni cites a Midrash from which we can derive a valuable lesson. The story is recounted that Rabbi Chiya bar Abba was crying when he heard that Rabbi Yochanan had sold all his possessions in order to be able to study Torah. He was concerned that nothing had been put aside for Rabbi Yochanan’s old age, when he would have no source of, or ability to earn, an income. Rabbi Yochanan assuaged Rabbi Chiya by saying that it was well worth it, since he had exchanged earthly possessions — which were created in six days — for Torah…

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Rabbi L. Scheinbaum In Mishpatim, 5757

“Everything that Hashem has said, we will do and we will listen.” (24:7)

Klal Yisrael responded to Hashem with a remarkable display of faith. They were prepared to “do,” to act in accordance with Hashem’s command, without seeking to understand the reason for the command. They trusted in the Almighty with total surrender. There is one simple question, however, that we should address. Why did they respond with the plural, “We will do, and we will listen.” Should not each one of them have said, “I will do and I will listen?” Why did Klal Yisrael use the plural form? The Chidushei Ha’Rim responds to this question with an analogy. Let us picture…

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Rabbi L. Scheinbaum In Mishpatim, 5757

“You shall not persecute any widow or orphan. If indeed you do persecute him and if indeed he cries out to Me, I will verily hear his cry.” (22:21)

The Torah presents to us a sin and its punishment. The sin is apparent: Persecuting the downtrodden, those who have no one else to care for them. The punishment, however, is a bit ambiguous. What really is the punishment for persecuting a widow, orphan or anyone who cannot take care of themselves? The underlying message of this pasuk seems to be that – regardless of the amount of time that elapses — the individual is guaranteed punishment. Hashem clearly states that He will listen and He will repay. That warning should serve as more than a sufficient deterrent for most…

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Rabbi L. Scheinbaum In Mishpatim, 5757

“And his master shall bore through his ear with an awl.” (21:6)

The Torah is critical of the eved Ivri, Jewish slave, who chooses to stay on after the usual six years of servitude. When one is granted freedom he should take advantage of the opportunity. A Jew submits to only one master – Hashem. According to the Torah, when an eved Ivri chooses to extend his period of slavery, his master bores his ear with an awl – near a doorpost. In the Talmud Kiddushin 22b, Chazal explain why a doorpost and an ear symbolize the servant’s disdain for freedom. The doorway represents freedom, since it was the doorposts upon which…

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Rabbi L. Scheinbaum In 5757, Mikeitz

“And may Almighty G-d grant you mercy before the man.” (43:14)

The Chofetz Chaim, zl, notes the vast power and lasting effects of every word that one speaks. Yaakov Avinu teaches us a profound lesson in the care one must exercise to guard every word that exits his mouth. We note that when Lavan accused Yaakov of stealing his terafim, idols, Yaakov countered by saying, “With whomever you shall find your gods, he shall not live” (Bereishis 31:32) The unintentional curse which Yaakov uttered had a disastrous effect. Rachel had actually taken the idols. As a result of this curse, Rachel died prematurely. When the brothers returned from Egypt, they recounted…

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Rabbi L. Scheinbaum In 5757, Mikeitz

“And he said to his brother, my money has been returned… and they turned trembling one to another, saying, ‘What is it that Hashem has done to us?'” (42:28)

If we were to analyze the brothers’ response to this occurrence, we might be tempted to say, “What did you expect?” They had sold their brother into slavery, and Hashem was delivering their retribution. Why are they complaining?” Indeed, in the Talmud Tannis 9a Chazal allude to this. They cite the pasuk in Mishlei 19:3 iuveles adam tesalef darko v’al hashem yezaef leebo.“The foolishness of man perverts his way; and his heart frets against Hashem.” A fool makes a mistake and then complains about the punishment he receives from the Almighty. Likewise, the brothers had sold Yosef and now they…

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Rabbi L. Scheinbaum In 5757, Mikeitz

“And Yosef called the name of his firstborn Menashe; for Hashem has made me forget all my hardship and all my father’s household.” (41:51)

Today, we equate “forgetting one’s father’s house,” with an attempt to break with tradition. Ostensibly, this was not Yosef’s intention. Yet, is it proper for an individual to boast about being able to forget the home of his youth? Is this a phenomenon for which one thanks Hashem? While it is true that Yosef’s homelife left much to be desired, he did leave behind a grieving father. A more sensible way to view Yosef’s statement reflects upon his refined character traits. If we were to put ourselves in Yosef’s shoes, bearing a grudge would probably be a restrained reaction. Indeed,…

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Rabbi L. Scheinbaum In 5757, Mikeitz

“It happened at the end of two years.” (41:1)

The Torah seems to preface the ensuing order of events with the phrase, “At the end of two years.” What is the significance of the two years? Could the Torah not have begun by simply stating that Pharaoh had a dream? After all, is that not how it all began? The Bais Ha’Levi posits that it is precisely this case of misdirected cause and effect that the Torah seeks to circumvent. We might think that Pharaoh dreamed, and Yosef was released from prison as a result of his G-d-given ability to interpret the dream. In such a scenario, Pharaoh’s dream…

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Rabbi L. Scheinbaum In 5757, Mikeitz

“It happened at the end of two years.” (41:1)

The two years refer to the additional two years Yosef remained in prison. Initially, Hashem decreed that Yosef would be imprisoned for ten years for “slandering” his ten brothers. Hashem, however, extended his incarceration, because he placed his trust in the wine steward. In addressing Yosef’s misplaced trust, the Midrash seems to be inconsistent. They cite a pasuk in Tehillim 40:5 which states, “Praiseworthy is the man who has made Hashem his trust.” Chazal interpret this to be a reference to Yosef, whose faith in the Almighty was unshakeable. Chazal interpret the second part of the pasuk, “And turned not…

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Any man whose wife shall go astray and commit treachery against him. (5:12)

“And Moshe was on the mountain for forty days and forty nights.” (24:18)

“Everything that Hashem has said, we will do and we will listen.” (24:7)

“You shall not persecute any widow or orphan. If indeed you do persecute him and if indeed he cries out to Me, I will verily hear his cry.” (22:21)

“And his master shall bore through his ear with an awl.” (21:6)

“And may Almighty G-d grant you mercy before the man.” (43:14)

“And he said to his brother, my money has been returned… and they turned trembling one to another, saying, ‘What is it that Hashem has done to us?'” (42:28)

“And Yosef called the name of his firstborn Menashe; for Hashem has made me forget all my hardship and all my father’s household.” (41:51)

“It happened at the end of two years.” (41:1)

“It happened at the end of two years.” (41:1)

YEARS

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