Rabbi L. Scheinbaum

“And Hashem tested Avraham.” (22:1)

Chazal state that this was the tenth time that Hashem tested Avraham Avinu’s devotion. The first nine tests were only preparations for the Akeidah, the ultimate test of faith. Horav Nissan Alpert, z.l., offers two insights regarding the Akeidah which shed light on this incident and its ramifications for the future of our People. Throughout Avraham’s previous tests, he clearly displayed his tenacious devotion and utter loyalty to Hashem’s imperative. Indeed, in Uhr Kasdim he was prepared to die for his belief. At the Akeidah, however, he indicated his willingness to give up all that he possessed for Hashem. All…

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Rabbi L. Scheinbaum In Lech Lecha, 5753

“As for Me, behold My Covenant is with you, and You shall be the father of a multitude of nations.” (17:4)

Rashi explains that as Avraham became the father of the world, he would attain “spiritual paternity” over all nations. Avraham feared that the isolation which resulted from his circumcision would create a barrier separating him from the uncircumcised world. This obstacle might serve to confine his spirit from radiating out to the pagans, preventing him from bringing them closer to Hashem. He was threatened with the failure of his whole life’s work. Converted pagans would not acquiesce to the imperative of circumcision. Thus, Hashem solemnly assured Avraham that he would become the spiritual father of a multitude of nations. The…

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Rabbi L. Scheinbaum In Lech Lecha, 5753

“And I will make your seed as the dust of the earth.” (13:16) – “Look please towards Heaven and count the stars… and He said to him, “So shall be your seed.” (15:5) – “And I will unconditionally multiply your seed as the stars of the Heaven. And as the sand which is on the seashore.” (22:17)

The Torah metaphoricully compares Am Yisroel to three different substances. Horav Moshe Feinstein, z.l., suggests the following interpretation of this symbolism. In the first analogy, sand serves as a boundary for the sea. The boundary restrains the sea’s overflow and the ensuing damage of human life and property. Likewise, when man is overwhelmed by physical or emotional troubles, he finds it difficult to serve Hashem with a relaxed attitude. Thus, Hashem offers us His blessing. This blessing enables us to restrain these difficulties from overwhelming us and interfering with our service to Hashem. In the second analogy, the dust of…

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Rabbi L. Scheinbaum In Lech Lecha, 5753

“And the soul(s) that they had gotten in Haran.” (12:5)

Chazal teach us that the world will exist for six thousand years. These years are divided into three, two thousand year periods. The first is the period of “uvcu uv,” – nothingness. The second period is the Torah era. The third is the Messianic period. The Rabbis indicate that the initial period of “Tohu V’Vohu” lasted from Creation until Avraham Avinu successfully reached out to the masses to convert their idolatrous beliefs to monotheism. This is the meaning of the words, “the souls they had gotten in Haran.” Avraham brought these itinerant souls under the protective wings of Hashem. This…

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Rabbi L. Scheinbaum In Lech Lecha, 5753

“Go away from your land.” (12:1)

We may note the contrast between the Torah’s introductory description of Noach and its initial description of Avraham. The Torah praises Noach, citing his righteous character and faultless behavior. The Torah does not present Avraham Avinu with a similarly positive orientation although he is acknowledged as a righteous and G-d-fearing man. The Maharal explains that Avraham is not described as one who possesses unique characteristics and noble qualities, so that one will not infer that these qualities are the basis for his distinction. Had this been the reality, Am Yisroel would be at risk to lose its special status if…

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Rabbi L. Scheinbaum In Noach, 5753

“He (Nimrod) was a crafty hero (hunter) before Hashem.” (10:9)

In Tanach the phrase “before Hashem”, suggests that an activity is performed in accordance with Hashem’s will. Horav S.R. Hirsch, z.l., suggests that here, too, before Hashem – means simply in the name of Hashem. Nimrod had a quiet “pious G-d pleasing” manner, which was the culmination of his wickedness. The name “Hashem” had not yet become lost. When properly understood, the same Name implies the equality of men. It takes benevolence and love normative and applicable to all. Nimrod was the first person to distort this Name, using it to suppress and subjugate his fellow man – all in…

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Rabbi L. Scheinbaum In Noach, 5753

“And Noach, master of the land, planted a vineyard.” (9:20)

When Noach went ashore following his lengthy journey on the ark, his first activity was to plant a grapevine. Later, he drank its wine “and became inebriated.” This act ultimately led to an embarrassing situation which culminated in his cursing his grandson, Canaan. When we view the positive and negative actions of our forebears, we must delve into their origins in order to learn from them. What was Noach’s mistake and what lessons may be derived from it? Horav A. H. Lebowitz, Shlita, cites Sforno who interprets Noach’s violation in the following manner. “And Noach began”– his mistake lay in…

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Rabbi L. Scheinbaum In Noach, 5753

“And the land was corrupt before Hashem.” (6:11)

Rashi comments that the ultimate verdict for the destruction of that generation was based upon the people’s stealing. The Ozorever Rebbe, z.l., explains that the arrogance demonstrated by the manner of this stealing signified a decadence so sinister that repentance for this sin was highly unlikely. Their form of stealing was unique in that it was not biblically prohibited, since the people were careful to steal less than the value of a “perutah” (which is the criterion for establishing an act of stealing). They obviously derived no benefit from such an insignificant theft. They stole for the pure sake of…

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Rabbi L. Scheinbaum In Noach, 5753

“Noach was a man, righteous and wholehearted”. (6:9)

The characterization of Noach as a tzaddik, a devout and righteous man, is enigmatic. Indeed, Chazal themselves question Noach’s unique personality. He was, however, the only individual who Hashem saved from the devastation that engulfed an entire world. Corruption, violence, and debauchery effected a tragic end to that world. One man stood alone with his family, in contrast to these people, unaffected by their immoral way of life. Hashem told him to build an ark in order to save himself and to go forward to rebuild the world. “vzv rusc hbpk ehsm h,htr l,ut hf”- For you I have seen…

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Rabbi L. Scheinbaum In Bereishis, 5753

“It is not good that man should be alone, I will make him a helpmate opposite him.” (2:18)

The Torah‘s description of Chava as a helpmate “opposite” man seems peculiar. A helpmate should work side by side in a parallel relationship, rather than opposite! The Midrash infers from this expression that a wife can be either a “helpmate” or an “opposition”. If man is worthy, his wife will be a source of support and a helpmate. If he is unworthy, she becomes his opponent. Indeed, as the Tiferes Tzvi extends this idea, a helpful wife is one who encourages her husband to study Torah to the full extent of his ability. This applies to any endeavor. A wife’s…

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“And Hashem tested Avraham.” (22:1)

“As for Me, behold My Covenant is with you, and You shall be the father of a multitude of nations.” (17:4)

“And the soul(s) that they had gotten in Haran.” (12:5)

“Go away from your land.” (12:1)

“He (Nimrod) was a crafty hero (hunter) before Hashem.” (10:9)

“And Noach, master of the land, planted a vineyard.” (9:20)

“And the land was corrupt before Hashem.” (6:11)

“Noach was a man, righteous and wholehearted”. (6:9)

“It is not good that man should be alone, I will make him a helpmate opposite him.” (2:18)

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