Rabbi L. Scheinbaum

“The woman was taken to Pharaoh’s house.” (12:15)

Pharaoh’s palace has been recorded in Jewish history as a place of infamy. Sarah Imeinu was taken there. Years later, her great- grandson, Yosef Ha’tzaddik, was taken there. Moshe Rabbeinu was raised there. This home was a source of much weeping by Jewish leaders. For a kadosh v’tahor, holy and pure individual to be brought into the home of a heathen, a home which was a center of idol worship and immorality, was a tragedy. How do Chazal perceive this experience? Do they view it as negatively as we do? To respond to this question, let us go back in time…

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Rabbi L. Scheinbaum In Noach, 5762

“The whole earth was of one language and of common purpose.” (11:1)

We talk about achdus, unity, as the ideal ingredient for success among people. Yet, the Torah suggests that the sin of the people who built the tower of Bavel was precisely their unity –one language – one common purpose. Obviously, their unity was not an asset. When is harmony among people a detriment and when is it to their benefit? Moreover, in the Yerushalmi Megillah 1:9, Chazal clearly state that the people spoke seventy different languages, when in fact the Torah states that the punishment was to disperse them and divide them into different languages. Last, in giving a name…

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Rabbi L. Scheinbaum In Noach, 5762

“Shem and Yefes took the cloak and placed it on both their shoulders.” (9:23)

Rashi notes that the Torah uses the word vayikach, and he took, in the singular, as opposed to vayikchu, and they took. This teaches us that Shem actually exerted himself more than Yefes for this noble deed. Consequently, Shem’s descendants were privileged to receive the mitzvah of Tzitzis, while Yefes merited to receive respectful burial for his descendants. Rashi clearly teaches us that the difference between the rewards received by Shem and Yefes are directly linked with their relative actions on behalf of Noach. Shem received a “covering” of Tzitzis for the manner in which he covered his father. Yefes received…

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Rabbi L. Scheinbaum In Noach, 5762

“But the dove could not find a resting place…and it returned to him to the Ark…So he put forth his hand, and took it and brought it to him to the Ark.” (8:9)

Noach sent the dove out of the Ark in search of dry land to ascertain if the time had come when the Flood was finally over. The first time, the dove returned and Noach stretched out his hand, taking the dove back into the Ark. The Torah seems to be using this incident to tell us something. Why is it of any significance to us if the dove flew back into the Ark or was brought back in through Noach? Horav Yechezkel Munk, Shlita, Ram b’Yeshivas Telz, shared an insight with me which elucidates the matter. The generation of the…

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Rabbi L. Scheinbaum In Noach, 5762

“Noach was a righteous man, perfect in his generations.” (6:9)

Rashi cites a difference of opinion regarding the meaning of b’dorosav, in his generation. Some are of the opinion that Noach was a tzaddik in a generation that was evil, immoral and hedonistic. If he could ascend to spiritual leadership in such an environment, then he could certainly succeed in a generation such as Avraham’s. Others contend that Noach seemed to be a tzaddik only because he was alive during a period of evil unparalleled in our history. Had he lived, however, in Avraham’s generation, his righteousness would not really have appeared as great. Some interpret Noach in a positive…

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Rabbi L. Scheinbaum In Bereishis, 5762

Hashem G-d said, “It is not good that man be alone; I will make him a helper corresponding to him.” (2:18)

Sforno focuses on the concept of eizer k’negdo, “a helper corresponding to him” and interprets it as being the defining point in the relationship between husband and wife. He explains that “it is not good that man be alone.” The intended purpose in creating man in the image and likeness of Hashem will not be realized if man has to occupy himself alone in order to supply the needs of life. He must have a helper that is equal to him in image and likeness, so that the helper is able to appreciate his needs and meet them at the…

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Rabbi L. Scheinbaum In Bereishis, 5762

“And Hashem G-d formed the man of dust from the ground, and He blew into his nostrils the soul of Life.” (2:7)

Man is comprised of two aspects: spiritual and physical. The guf, body, is his physical dimension; the neshamah, soul, the “chelek Elokah miMaal,” portion which comes directly from Hashem Above, is his spiritual dimension. Life is a constant struggle between the spirit and the physical: Who will prevail? Horav Sholom Schwadron, z.l., cites his rebbe Horav Leib Chasman, z.l., who explained this with the following compelling analogy. It happened that those who sought to undermine the Jewish religion were finally successful in slandering the saintly Chafetz Chaim. The government, looking for any opportunity to put away anyone who was seditious,…

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Rabbi L. Scheinbaum In Bereishis, 5762

G-d said, “Let there be a firmament in the midst of the waters, and let it separate between water and water…and it was so…And there was evening and there was morning, a second day.” (1:6-8)

Although Hashem created the heavens on the first day they remained in a state of transition. He solidified them on the second day, creating a separation between the waters above and the waters below. For a deeper explanation of the meaning of this division between waters, one should delve into the various commentaries on the Torah. For our purposes, we look to the end of the pesukim where the Torah writes that “it was so,” followed by the statement that this was the second day. This is the only day of Creation about which the Torah does not say “ki…

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וירא פינחס... ויקם מתוך העדה ויקח רומח בידו

Rabbi L. Scheinbaum In Balak, 5773

Pinchas saw… and he stood up from amid the assembly, and took a spear in his hand. (25:7,8)

Pinchas saw Zimri acting in a morally aberrational manner. He immediately grabbed a spear and put an end to the mutinous repugnancy that was taking place. Everyone else stood around wondering what to do. Pinchas saw and acted. Why does the Torah emphasize that Pinchas went to secure a spear and then used it to slay the two sinners? Could it not simply have said that Pinchas saw what was occurring, and he responded accordingly? Why did the Torah underscore that he took a spear? The Tolna Rebbe, Shlita, offers a practical, but powerful, response. The Torah is teaching us…

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לא הביט און ביעקב ולא ראה עמל בישראל ד' אלקיו עמו

Rabbi L. Scheinbaum In Balak, 5773

“He perceived no iniquity in Yaakov, and saw no perversity in Yisrael. Hashem, his G-d is with him.” (23:21)

Bilaam tried hard to find something iniquitous about the Jewish People – to no avail. This pasuk is the Scriptural exhortation to look for the positive in every person. While it is clearly the right thing to do, it is often difficult to ferret out the positive when there is so much negativity staring us in the face. The Admor m’Mishkoltz, Shlita, interprets this pasuk in a novel manner. (If) he perceives no iniquity – if he looks for a justifiable rationale for a behavior which appears nefarious, then he will ultimately discover that “his G-d is with him.” Every…

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“The woman was taken to Pharaoh’s house.” (12:15)

“The whole earth was of one language and of common purpose.” (11:1)

“Shem and Yefes took the cloak and placed it on both their shoulders.” (9:23)

“But the dove could not find a resting place…and it returned to him to the Ark…So he put forth his hand, and took it and brought it to him to the Ark.” (8:9)

“Noach was a righteous man, perfect in his generations.” (6:9)

Hashem G-d said, “It is not good that man be alone; I will make him a helper corresponding to him.” (2:18)

“And Hashem G-d formed the man of dust from the ground, and He blew into his nostrils the soul of Life.” (2:7)

G-d said, “Let there be a firmament in the midst of the waters, and let it separate between water and water…and it was so…And there was evening and there was morning, a second day.” (1:6-8)

וירא פינחס... ויקם מתוך העדה ויקח רומח בידו

Pinchas saw… and he stood up from amid the assembly, and took a spear in his hand. (25:7,8)

לא הביט און ביעקב ולא ראה עמל בישראל ד' אלקיו עמו

“He perceived no iniquity in Yaakov, and saw no perversity in Yisrael. Hashem, his G-d is with him.” (23:21)

YEARS

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