Rabbi L. Scheinbaum

“For with it He ceased from all His work which Hashem had created for it to continue to work.” (3:2)

Horav Yechezkel Avramsky, z.l., explains that when Hashem created the world, He left opportunity for man to participate. He gave man the role of partner in creation by placing him in control of the revelation of nature’s hidden treasures. When man explores the knowledge which is at the source of every natural power, he gains some control over the processes. His experience “tasting” creation makes him privy to the sublime pleasure produced by the mastery of the spiritual realm over the physical world. Over the ages, man has delved into the secrets of nature. He has sought to reveal the…

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Rabbi L. Scheinbaum In Bereishis, 5753

“And Hashem said, Let Us make man in Our image.” (1:26)

Horav Avigdor Miller, Shlita, notes that The word “okm”- image– is derived from the Hebrew word “km”– shadow. Man is, therefore, to be viewed as a reflection of Hashem. In effect, the Torah’s statement is a declaration of man’s distinction. In (Avos 3:18) it is stated, “ost chcj okmc trcba uk ,gsub vr,h vcj wokmc trcba”/ “Beloved is man that he was created in the Image; it is a special love that was revealed to him, in that he was created in the Image.” Through this pasuk, the Torah asserts that man is held in high esteem in the eyes…

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Rabbi L. Scheinbaum In Bereishis, 5753

In the beginning (Hashem) created. (1:1)

The Talmud (Megillah 9a) tells us about king Ptolemy, who gathered seventy two elders and implored them to translate the Torah into Greek. Rather than translating it in the correct form, in their translation.they wrote “,hatrc trc ohekt” – “Hashem created the Beginning.” Rashi attributes the deviation from the original text to logical reasoning. One would not have expected the name of the Creator to precede the creation itself (M’harsha). Therefore, had the elders preserved the sequence of the original text, Ptolemy might have misconstrued the Greek word for “in the beginning” to be the proper name for another deity…

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Rabbi L. Scheinbaum In 5751, V'zos HaBrachah

“And the Bnei Yisroel wept for Moshe.” (34:8)

Rashi explains, regarding Moshe’s death that only the males wept, in contrast to Aharon’s death when all the people mourned. This is because Aharon pursued peace, making peace between man and his follow man, and between husband and wife. It seems puzzling that the Torah should belittle Moshe in its culmination. The Or Hachaim explains that the contrast in mournings was due to Klal Yisroel’s having an immediate successor to Moshe upon his passing. Since they were not left leaderless, the impact of Moshe’s passing was not as noticeable. However, with Aharon’s demise, as his son Elazar replaced him…

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Rabbi L. Scheinbaum In 5751, V'zos HaBrachah

“And Moshe went up from the western plains of Moav to Mount Nevo.” (34:1)

Rashi explains that there were many steps to traverse, but Moshe covered that distance with one step. It seems strange that Moshe in the last few moments of his existence would seek to expedite his demise. How did he permit himself to cover that distance in seconds? Had he delayed even a few moments, he may have had the opportunity to perform another mitzvah, or to review another halacha. Is it possible that because of his devotion to honoring and adoring the mitzvah that he would hasten his death? If that is true we can then extrapolate the importance…

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Rabbi L. Scheinbaum In V'zos HaBrachah

“Let Reuven live and not die, and let his men be numbered.” (33:6)

Rashi interprets this posuk to mean that let him “live” in this world, and not “die” in the World-to-Come, and that he should be counted among his brothers without any form of disgrace. We may also learn from this posuk that man’s responsibility does not end with the performance and fulfillment of his own personal mitzvos. He is charged to see to it that his children and all those whom he encounters in his daily endeavors also follow the correct path. If he fulfills this mandate, then even when he must take leave of this world, he does not…

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Rabbi L. Scheinbaum In 5751, V'zos HaBrachah

“The Torah was commanded to us through Moshe, an inheritance of the congregation of Yaakov.” (33:4)

The word “morasha” (inheritance) is traditionally applied to the concept of Torah. By definition, this means that the Torah is to be viewed as Am Yisroel’s inheritance, which is transmitted from one generation to another. We may suggest another interpretation here. The concept of “kehillah” (congregation) has been misconstrued by many to mean that any assemblage of Jews, whatever its philosophic persuasion, is considered a Kehillas Yaakov. A Torah Kehilla must be founded and based on Torah principles which have been transmitted throughout the generations. This is the posuk’s message. The “Kehillas Yaakov”, the congregations of Yaakov should be viewed…

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Rabbi L. Scheinbaum In 5751, Ha'azinu

“Remember days of yore, understand the years of every generation.” (32:7)

Precepts of Jewish thought are closely linked to everyday realities and can be perceived in daily occurrences. An individual Jew can strengthen his belief and trust in Hashem by viewing these happenings through a Torah perspective. The same is true of all historical events. All events in the annals of time, happened as part of a Divine plan. To disregard this concept is to negate the essence of these events. Rabbi Mordechai Gifter Shlita emphasizes this posuk as establishing the guidelines for the understanding of history from a true perspective. An event in history cannot be looked at in the…

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Rabbi L. Scheinbaum In 5751, Ha'azinu

“Is this how you repay Hashem, O’ vile and unwise nation.” (32:6)

The Ramban in Parashas Kedoshim (19:2) defines the word kcb as referring to a group or individual whose behavior is vile and shameful. Here, both Rashi and the Ramban understand this vile behavior as a lack of gratitude towards Hashem. Rabeinu Yonah in his commentary on Avos (1:3) writes that hakoras hatov is basic to proper service of Hashem. One should serve Hashem not in order to receive compensation, but rather because of the countless kindnesses which He has bestowed upon him, and because of the greatness of the Master who is fit to be served this way. Thrice daily…

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Rabbi L. Scheinbaum In 5751, Ha'azinu

“Is corruption His? No! It is the blemish of His children.” (32:5) – “Is this the way you repay Hashem… Is he not your Father, your Master? He made and established you.” (32:6)

One who goes astray should not be mislead into assuming that he is harming only himself. He should realize that as head of a household he serves as the pacesetter, and his actions are perceived as the prime factor in determining a specific course to follow. ,ja uk, if he thinks that his actions affect only himself, he is mistaken. “onun uhbc” the blemish carries itself over to his children, for they learn his misdeeds. Even if he sends his children to the finest school, he must augment the school’s teachings by practicing what is being taught to his children….

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“For with it He ceased from all His work which Hashem had created for it to continue to work.” (3:2)

“And Hashem said, Let Us make man in Our image.” (1:26)

In the beginning (Hashem) created. (1:1)

“And the Bnei Yisroel wept for Moshe.” (34:8)

“And Moshe went up from the western plains of Moav to Mount Nevo.” (34:1)

“Let Reuven live and not die, and let his men be numbered.” (33:6)

“The Torah was commanded to us through Moshe, an inheritance of the congregation of Yaakov.” (33:4)

“Remember days of yore, understand the years of every generation.” (32:7)

“Is this how you repay Hashem, O’ vile and unwise nation.” (32:6)

“Is corruption His? No! It is the blemish of His children.” (32:5) – “Is this the way you repay Hashem… Is he not your Father, your Master? He made and established you.” (32:6)

YEARS

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