Rabbi L. Scheinbaum

קל אמונה ואין עול צדיק וישר הוא

A G-d of faithfulness without injustices; He is righteous and upright. (32:4)

Our inability to see beyond the parameters of our eyesight is the reason that people have questions concerning the manner in which Hashem guides the world. As human beings we have limited eyesight, and, our ability to understand His ways is, likewise, stunted. We understand neither why bad things happen to good people, nor who really is good and who is not. For that matter, can we really define good things? The following story regarding the birth of Rav Aharon Karliner, zl, founder of the Karlin-Stolin dynasty, should engender a good feeling within us, especially on this, the first Shabbos…

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הצור תמים פעלו כי כל דרכיו משפט

Rabbi L. Scheinbaum In 5775, Ha'azinu

The Rock! His works are flawless, for all His ways are just. (32:4)

People go through life living a dream – a dream that allows them to believe that they can get away with what they wish. They are granted free will, so that they may choose whatever lifestyle suits their fancy. They even begin to think that Hashem does not frown upon what they do. Proof positive is that nothing happens to them. No bolt of lightning strikes them when they bite into a succulent portion of non-kosher food. They blatantly desecrate the holy Shabbos – seemingly with impunity. If Hashem really cares, why does He not do something about it? Apparently,…

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האזינו השמים ואדברה ותשמע הארץ אמרי פי. וערףכמטר לקחי תיזל כטל אמרתי כשעירים עלי דשא וכרבבים עלי עשב

Rabbi L. Scheinbaum In 5775, Ha'azinu

Give ear, O heavens, and I will speak; And may the earth hear the words of my mouth. May my teaching drop like the rain, may my utterance flow like the dew; like storm winds upon vegetation and like raindrops upon blades of grass. (32:1,2)

Horav Yaakov Moshe Charlop, zl, observes the reality of two students of the same ability and similar qualities entering a yeshivah program; they remain in the yeshivah the same length of time, both studying diligently. Yet, one emerges as a gadol b’Yisrael, Torah giant, while the other one leaves as a learned Jew, fully proficient in Torah erudition, but does not achieve gadlus, greatness, in Torah. What is the difference between them? The rav explains that it is all dependent upon one’s ability to attend. The more attention one pays to a subject, the more he throws himself into a…

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ויצא בן אשה ישראלית והוא בן איש מצרי... וינצו במחנה בן הישראלית ואיש הישראלי ויקב בן האשה הישראלית את השם

Rabbi L. Scheinbaum In Emor, 5775

The son of a Yisraelite woman went out – and he was the son of an Egyptian man… they fought in the camp, the son of the Yisraelite woman and Yisraelite man. The son of the Yisraelite woman pronounced the Name and blasphemed. (24:10,11)

Rarely do we see such an explosion of un-Jewish depravity as evinced by the blasphemer. Indeed, had his mother not been the only Jewish woman to have committed her own act of transgression with the Egyptian, this blasphemy would not have occurred. The mother planted the seed of infamy; the son executed his ignoble heritage that became his mother’s legacy to him. Indeed, the mother’s name is recorded for posterity in the Torah only after her son sinned. Parents must realize that, while they may ignore the personal ramifications of their ignominious behavior, they cannot disregard its effect on their…

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ולא תחללו את שם קדשי ונקדשתי בתוך בני ישראל

Rabbi L. Scheinbaum In Emor, 5775

You shall not desecrate My Holy Name; and I shall be sanctified among Bnei Yisrael. (22:32)

The above pasuk is the source of the mitzvah of Kiddush Shem Shomayim, enjoinment to sanctify Hashem’s Name. This mitzvah applies to all Jews – not simply a select few. Our willingness to sanctify His Name is the determining factor in measuring our level of commitment and faith. If this is the case – and if Kiddush Hashem is of such overriding significance – why does the Torah not write it in a more “commandment like” vernacular, such as, “Sanctify My Name!” Instead, the Torah presents it in such a manner as to be describing an unrelated future event that…

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ולא יחללו שם אלקיכם

Rabbi L. Scheinbaum In Emor, 5775

And they shall not desecrate the Name of their G-d. (21:6)

The sin of chillul Hashem, desecrating Hashem’s Name, is of such magnitude that only death serves to atone for it. Teshuvah, repentance, must be accompanied by missah, death, so profound is the blemish created when one desecrates Hashem’s Name. What is the reason for this ultimate punishment which brooks no compromise? Horav Shimshon Pincus, zl, explains that whenever Hashem metes out justice against one who sins against Him, His Name is sanctified. This is especially true of death, because it demonstrates Hashem’s power over man. The Navi Yeshayahu 45 says: Ki Li tichra kol berech, “For to Me will bow…

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אמר אל הכהנים... לנפש לא יטמא בעמיו

Rabbi L. Scheinbaum In Emor, 5775

Say to the Kohanim… Each of you shall not contaminate himself to a (dead) person among his People. (21:1)

Horav Gamliel Rabinowitz, Shlita, interprets this pasuk homiletically, utilizing it as a primer and guide for those who seek to devote themselves to Jewish outreach. Such work requires extreme dedication, love of Hashem and His children, consummate patience and selflessness – never expecting a thank you, because it is often not forthcoming. The work is very satisfying; saving a Jewish child or adult, bringing one back, encouraging a brother or sister to embrace a life of Torah and mitzvah observance are satisfying endeavors. They can be spiritually dangerous, however, for someone who is ill-prepared, who himself has a way to…

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למען ירבו ימיכם וימי בניכם על האדמה

Rabbi L. Scheinbaum In Eikev, 5775

In order to prolong your days and the days of your children upon the Land. (11:21)

The Talmud in Berachos 8a relates that, when Rabbi Yochanan heard that there were elderly Jews in Bavel/Babylonia, he was surprised, since it is written in the Torah, “In order to prolong your days and the days of your children upon the Land.” This is a reference to Eretz Yisrael, not to chutz l’aretz. There is no promise of longevity in the diaspora. Once they informed Rabbi Yochanan that the elders of Bavel were people who rose early to attend shul in the morning and remain in the shul until late in the evening, he said that this was the…

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השמרו לכם פן יפתה לבבכם וסרתם ועבדתם אלהים אחרים והשתחותם להם

Rabbi L. Scheinbaum In Eikev, 5775

Beware for yourselves lest your heart be misled and you turn away and serve other gods and bow down to them. (11:16)

Rashi interprets v’sartem, and you turn away, as referring to one who abandons Torah study. Accordingly, one who severs his relationship with Torah will ultimately become an idol worshipper. This is a strong statement. Will abandoning the Torah lead one so far away that he would serve idols? Apparently the answer is, “Yes.” We wonder why. Horav Shimon Schwab, zl, addresses this question and explains that there are two diverse ways of understanding the term elohim acheirim, other gods. The words, elohim acheirim, in the context of this pasuk can be defined either as “other gods,” which would thus denote…

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ואכלת ושבעת וברכת את ד' אלקיך

Rabbi L. Scheinbaum In Eikev, 5775

You will eat and you will be satisfied, and bless Hashem, your G-d. (8:10)

When a person eats or drinks, he prefaces his eating with a blessing and, upon completion, he once again offers his blessing. What if a person has no desire to eat, he is just not hungry, or he does not particularly care for the food that is being served? One would think that he has no obligation to eat. One does not eat just to avail himself the opportunity to recite a blessing – or should he eat just for the blessing? The following episode should enlighten us. The Bobover Rebbe, Horav Shlomo, zl, related that, when he was a…

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קל אמונה ואין עול צדיק וישר הוא

A G-d of faithfulness without injustices; He is righteous and upright. (32:4)

הצור תמים פעלו כי כל דרכיו משפט

The Rock! His works are flawless, for all His ways are just. (32:4)

האזינו השמים ואדברה ותשמע הארץ אמרי פי. וערףכמטר לקחי תיזל כטל אמרתי כשעירים עלי דשא וכרבבים עלי עשב

Give ear, O heavens, and I will speak; And may the earth hear the words of my mouth. May my teaching drop like the rain, may my utterance flow like the dew; like storm winds upon vegetation and like raindrops upon blades of grass. (32:1,2)

ויצא בן אשה ישראלית והוא בן איש מצרי... וינצו במחנה בן הישראלית ואיש הישראלי ויקב בן האשה הישראלית את השם

The son of a Yisraelite woman went out – and he was the son of an Egyptian man… they fought in the camp, the son of the Yisraelite woman and Yisraelite man. The son of the Yisraelite woman pronounced the Name and blasphemed. (24:10,11)

ולא תחללו את שם קדשי ונקדשתי בתוך בני ישראל

You shall not desecrate My Holy Name; and I shall be sanctified among Bnei Yisrael. (22:32)

ולא יחללו שם אלקיכם

And they shall not desecrate the Name of their G-d. (21:6)

אמר אל הכהנים... לנפש לא יטמא בעמיו

Say to the Kohanim… Each of you shall not contaminate himself to a (dead) person among his People. (21:1)

למען ירבו ימיכם וימי בניכם על האדמה

In order to prolong your days and the days of your children upon the Land. (11:21)

השמרו לכם פן יפתה לבבכם וסרתם ועבדתם אלהים אחרים והשתחותם להם

Beware for yourselves lest your heart be misled and you turn away and serve other gods and bow down to them. (11:16)

ואכלת ושבעת וברכת את ד' אלקיך

You will eat and you will be satisfied, and bless Hashem, your G-d. (8:10)

YEARS

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