Rabbi L. Scheinbaum

“And he took from the stones of the place and placed them at his head, and he lay down to sleep there” (28:11)

Rashi cites the Talmud in Chullin 91a which states that the twelve stones began arguing with each other, each urging Yaakov to rest his head upon it. Hashem immediately merged them all into one large stone. The Gerer Rebbe (R.’A.M.), z.l., questions this consolidation. Yaakov could rest his head upon only one area of the stone. He insightfully suggests that when the stones merged, they blended into one stone with such harmony that they were no longer distinguishable from one another. Every aspect of the consolidated stone was a fusion of all the stones together. This is the essence of…

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Rabbi L. Scheinbaum In Toldos, 5753

“And he (Eisav) cried out with a great and exceedingly bitter cry. (27:34)

The Torah depicts two brothers who go their separate ways. Eisav was the quintessential hunter, blood thirsty, shrewd and cunning. With his eloquent pious fraud, he was able to cultivate the love of his father. Yaakov, on the other hand, was the son who inherited his fathers characteristics. He was the simple student, the home loving son who served his parents obediently and piously. Moreshes Moshe points out that these two sons grew up with divergent lifestyles. Yaakov requested that Eisav transfer the spiritual birthright to him because it had no meaning to Eisav. Eisav readily agreed to the arrangement,…

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Rabbi L. Scheinbaum In Toldos, 5753

“And the boys grew up, and it came to pass that Eisav was a man who understood hunting, a man of the field, and Yaakov a single minded man dwelling in tents. (25:27)

Eisav was not a simple person who wantonly lusted after his heart’s passions. He was an intelligent human being who had developed his own philosophy of life. Eisav’s ability to “fool” Yitzchak, a feat which even the Satan could not successfully accomplish, provides evidence of this. In distinguishing Yaakov from Eisav, the Torah characterizes their chosen vocations as the manifestation of their divergence. The Torah describes Eisav as “one who understood hunting, a man of the fields,” while, in contrast, it characterizes Yaakov as “a single minded man dwelling in tents.” Yaakov is not presented as the tzaddik, while Eisav…

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Rabbi L. Scheinbaum In Toldos

“And the sons struggled within her” (25:22)

The Talmud states that the implacable hatred which Eisav exhibited for Yaacov was foreshadowed in their mother’s womb. The eternal struggle between Eisav and Yaakov began even before birth. Hence, says Horav S. R. Hirsch, z.l., the paths of these two rival brothers seems to have been pre-established. This approach is consistent with the teachings of some scholars who contend that the first gestures of a human being are indicative of the tendencies and desires which become evidenced throughout his life. From the most tender age, the child conceals the man. The skilled educator is mandated to display acute sensibility…

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Rabbi L. Scheinbaum In Chayei Sarah, 5753

“That you will not take a wife for my son from the daughters of the Canaanites.” (24:2)

The spiritual and moral abyss between a son of Avraham and a daughter of Canaan is so profound that any relationship between them remains forever illusive. The son of Avraham must never come under the influence of a Canaanite woman. We see Avraham, however, accepting marriage with an Aramean woman of his land and birthplace. In as much as both of these nations were idolators, what is the distinction between them? The Ran explains that the difference is in their basic character. The Arameans were of a moral and pure character, whose affinity to idolatry was a correctable intellectual deviation….

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Rabbi L. Scheinbaum In Chayei Sarah, 5753

“And Avraham said to his slave… and take a wife for my son for Yitzchak.” (24:2-4 )

The Torah devotes a large amount of space to the process of Yitzchak seeking a wife and subsequent marriage. This is indicative of the importance that is attributed to this major event. Indeed, there is no event in the life of a Jewish father which is more important than the marriage of his child. No details are left to chance. Avraham elaborates for Eliezer the specific criteria required for Yitzchak’s wife, who is to carry on the mantle of Jewish motherhood. The Torah details the fact that this first Jewish marriage was arranged through an intermediary or in the classical…

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Rabbi L. Scheinbaum In Chayei Sarah, 5753

“And Hashem blessed Avraham with everything.” (24:1 )

Rashi explains that the word “kfc” alludes to the fact that Avraham was blessed with a son, since the numerical equivalent of “kfc” equals that of “ic”, which means “son.” It seems peculiar that the Torah would be so circumspect, rather than explicitly stating that Avraham was blessed with a son. Horav Nissan Alpert, z.l., offers two insightful answers to this question. Although parents make every attempt to raise children in an appropriate manner, sometimes it is to no avail. Some children grow up and unfortunately do not see “eye to eye” with their parents. The type of wife envisioned…

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Rabbi L. Scheinbaum In Chayei Sarah, 5753

“And the life of Sarah was one hundred years and twenty years and seven years; the years of Sarah’s life.” (21:1)

Horav S. R. Hirsch z.l., notes that this is the only place in Tanach in which the Torah records a woman’s age. There are two peculiarities in the text. After stating “vra hhj uhvhu” – and the life of Sarah – rather than “vra hhj hba” the years of Sarah’s life, the Torah finds it necessary to repeat this information at the end of the pasuk! Indeed, the simple textual interpretation is not that Sarah lived 127 years, but that she lived one hundred years, twenty years, and seven years. Chazal have duly noted that Sarah’s life was divided into…

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Rabbi L. Scheinbaum In Vayeira, 5753

And Yitzchak said to Avraham, his father, father where is the lamb for the sacrifice? (22:7)

Avraham Avinu reached the pinnacle of avodas Hashem, service of Hashem, during the Akeidas Yitzchak. He was asked to act upon his boundless love for Hashem by demonstrating his willingness to offer his beloved son Yitzchak as a sacrifice. The enthusiasm, zeal, and love which Avraham demonstrated throughout this endeavor continue to serve as an eternal merit for his children until this day. The Midrash portrays Yitzchak as a partner equal to his father throughout this major trial fully aware of what was transpiring. The Midrash relates that the Satan cleverly attempted to lure the pair into failure in their…

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Rabbi L. Scheinbaum In Vayeira, 5753

And it was after these words and Hashem tested Avraham (22:1)

Rashi cites the Talmud in Sanhedrin 89b which explains that these words apply to the “words” of the Satan. The Satan attempted to condemn Avraham for not offering a sacrifice to Hashem during the plentiful banquet he had arranged in honor of Yitzchak. Hashem responded to the Satan, “Even if I had told him to sacrifice his own son, he would do it! Did he not make the whole banquet in honor of his son?” Hashem immediately commanded Avraham to perform the Akeidah. The fact that Avraham did not offer any form of sacrifice seems puzzling. While he had the…

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“And he took from the stones of the place and placed them at his head, and he lay down to sleep there” (28:11)

“And he (Eisav) cried out with a great and exceedingly bitter cry. (27:34)

“And the boys grew up, and it came to pass that Eisav was a man who understood hunting, a man of the field, and Yaakov a single minded man dwelling in tents. (25:27)

“And the sons struggled within her” (25:22)

“That you will not take a wife for my son from the daughters of the Canaanites.” (24:2)

“And Avraham said to his slave… and take a wife for my son for Yitzchak.” (24:2-4 )

“And Hashem blessed Avraham with everything.” (24:1 )

“And the life of Sarah was one hundred years and twenty years and seven years; the years of Sarah’s life.” (21:1)

And Yitzchak said to Avraham, his father, father where is the lamb for the sacrifice? (22:7)

And it was after these words and Hashem tested Avraham (22:1)

YEARS

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