Rabbi L. Scheinbaum

“Hashem will strike you with insanity, and with blindness, and with numbness of the heart.” (28:28)

Rashi defines cck iuvn, as obstruction or numbness of the heart. This refers to a spiritual numbness which brings about a weakening and crippling effect on one’s faith which prevents him from viewing life clearly through a Torah perspective. Troubles befall a person and he wonders why? He doesn’t recognize Hashem’s binding force in everything that transpires. While numbness of the heart is a result of sin, it is also a basis for future sin and a prime hindrance for performing teshuva (repentance). Thus do we say in the very last “Al Chayt” of the Yom Kippur confession: “And…

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Rabbi L. Scheinbaum In Ki Savo, 5751

“And you shall build there (on Mount Evol) an altar to Hashem your G-d.” (27:5)

It seems rather peculiar that Mount Evol, the place where the curses were uttered, was chosen as the site for the erection of an altar for offering peace sacrifices and great rejoicing in tribute to Hashem. Would not Mount Gerizim, which was the site where the blessings were pronounced, have been a more suitable place? Rabbi Moshe Feinstein Zt”l points to expediency by which the curses brought about Jewish observance rather than to that of the blessings. Hashem in His infinite compassion employs disciplinary and punitive methods only as a means to induce us into the correct observance of His…

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Rabbi L. Scheinbaum In Ki Savo, 5751

“I have listened to the voice of Hashem, I have done all that You have commanded me.” (26:14)

There are degrees of intensity in performing Hashem’s mitzvos. One may discharge His mandate instinctively, without any forethought This individual is definitely performing the mitzvos, although he is missing the essence of the observance. The sanctity and purity which one develops by performing Mitzvos by rote is diminished, and the whole meaning of his Judaism is thereby endangered. The proper course is one where he is aware of Hashem’s Presence, constantly, vigilant, awaiting the opportunity to serve Hashem. Rabbi Mordechai Gifter Shlita explains the transgression of the rebellious son “he does not listen to the voice of his father and…

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Rabbi L. Scheinbaum In Ki Savo, 5751

“And you shall rejoice in all the good which Hashem your G-d has given you, and to your house, you and the Levi and the stranger that it is in your midst.” (26:11)

The Torah is making us aware that all the “good” which one possesses is of no value if he takes it only for himself, and does not share it equally with those less fortunate than he. When one is ready to share in the good which Hashem has given, that he is truly in possession of “all the good”. We learn from this posuk that one must implant in his mind that whatever he possesses is a gift from Hashem. This gift is given to him on the condition that he exercise his ownership over it properly, by sharing it…

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Rabbi L. Scheinbaum In Ki Seitzei, 5751

“An Ammonite and a Moabite shall not enter the Assembly of Hashem… because they did not meet you with bread and water… and because they hired against you Bilam.” (23:4-5)

The above posuk implies a dual offense attributed to these nations: first, not greeting the Bnei Yisroel with food and drink, and second, for hiring Bilam to curse and destroy the Jews. The question arises, are we to expect kindness and human decency from murderers? We may suggest that when we see murderers bent on destroying a whole nation, it is necessary to be aware of the source of this atrocity. It was not spontanously that such miscreancy was born. Its source is rooted in an enormous lack of human decency and respect. A deficiency in human sensitivity and feelings…

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Rabbi L. Scheinbaum In Ki Seitzei, 5751

“You shall not sow your vineyard with mixed seeds.” (22:9) – “Do not clothe yourself with shatnez, wool and linen together.” (22:11)

These two admonishments regarding various admixtures, whether it be via planting mixed seeds, or wearing clothes of two specific mixed fabrics are analogous with the Torah‘s admonition’s against the intermingling of various opposites. The Chida Zt”l homiletically explains the Torah’s prohibition of planting mixed seeds as being synonymous with one who mixes the performance of a mitzvah with that of a sin. One should not think that by performing the mitzvah of giving charity he now has license to embarrass his friend or slander him, or that spending time praying and studying in the Bais Hamedrash, will counter-balance going to…

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Rabbi L. Scheinbaum In Ki Seitzei, 5751

“If a man has a son who is disobedient and rebellious, who will not listen to the voice of his father and to the voice of his mother… then they shall lay hold of him and bring him out to the elders of the city.” (21:18-19)

Here we study the law regarding the son who is a complete failure, for whom the Torah makes the parents seek for him an early death at the hands of the law as the only means to save him from complete ruin. This law, which pronounces the death-sentence for a youthful delinquent who is deemed “incurable”, and declares his early demise as being the only means of salvation from future complete degeneration, it fixes that sentence on clearly defined factors of age and behavior, as well as the relationships of the parents to each other and to their child. Rabbi…

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Rabbi L. Scheinbaum In Ki Seitzei, 5751

“And you will see among the captives a woman of goodly appearance and you will desire her and take her for a wife.” (21:11)

Rabbi Zalman Sorotzkin Zt”l notes that unfortunately when the criteria for marriage and the standard for a union is founded upon a “and you will desire her“, an obsessive physical attraction, often the result is “and it shall be if you do not delight in her and you shall send her away”. The Mishna in Avos (5:19) emphasizes the tragedy of a “love which is dependent on a specific charachteristic” as opposed to a love which is pure and not founded on a specific matter or reason. The love of Amnon, the son of Dovid, for his half-sister Tamar…

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Rabbi L. Scheinbaum In Shoftim, 5751

“And it found his friend and he died, he should flee to one of these cities and live there.” (19:5)

The unintentional murderer is instructed to flee for the safety of the city of refuge, so that he may continue to live safely without fear of vengeance from the relatives of his victim. To “live” is not merely to exist, but rather, to continue his original life to which he had been accustomed. The Talmud in Makos (10a) states: “If a disciple was exiled to a city of refuge, they in turn exile his teacher with him, for it says, “and he shall live” which implies provide him with the proper arrangements to enable him to live, and a student…

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Rabbi L. Scheinbaum In Shoftim, 5751

“A prophet out of your midst, from your brethren, like me, will Hashem your G-d raise up for you. Unto him you shall listen.” (18:15)

The posuk promises Bnei Yisroel that Hashem will always send prophets and leaders to guide them. The purpose for them is not to take the place of the various prophets and soothsayers who controlled the lives of the pagans. This is not a requirement in the life and goal of Bnei Yisroel. Our lives and destiny, all that we are to do and not to do, are regulated and satisfied by the Torah. The purpose of the prophet is not to consent to the advisability of our plans, nor to satisfy our desires by some knowledge hereby denied to ordinary…

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“Hashem will strike you with insanity, and with blindness, and with numbness of the heart.” (28:28)

“And you shall build there (on Mount Evol) an altar to Hashem your G-d.” (27:5)

“I have listened to the voice of Hashem, I have done all that You have commanded me.” (26:14)

“And you shall rejoice in all the good which Hashem your G-d has given you, and to your house, you and the Levi and the stranger that it is in your midst.” (26:11)

“An Ammonite and a Moabite shall not enter the Assembly of Hashem… because they did not meet you with bread and water… and because they hired against you Bilam.” (23:4-5)

“You shall not sow your vineyard with mixed seeds.” (22:9) – “Do not clothe yourself with shatnez, wool and linen together.” (22:11)

“If a man has a son who is disobedient and rebellious, who will not listen to the voice of his father and to the voice of his mother… then they shall lay hold of him and bring him out to the elders of the city.” (21:18-19)

“And you will see among the captives a woman of goodly appearance and you will desire her and take her for a wife.” (21:11)

“And it found his friend and he died, he should flee to one of these cities and live there.” (19:5)

“A prophet out of your midst, from your brethren, like me, will Hashem your G-d raise up for you. Unto him you shall listen.” (18:15)

YEARS

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