Rabbi L. Scheinbaum

Rabbi L. Scheinbaum In Va'eschanan, 5751

And He repays His enemies to their face to destroy them.” (7:10)

Rashi explains that Hashem repays His enemies during their lifetime for whatever good deeds they have performed, in order that they be lost in the World-to-Come. This is puzzling. It is known that Hashem does not reward one in this temporal world, since all the pleasures of this world could not measure up to the value of reward effected by the performance of even one mitzvah. Why then are the enemies of Hashem rewarded during their lifetime for their few good deeds. Rabbi Chaim Shmuelevitz Zt”l explains that Hashem rewards one according to the value the individual places in…

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Rabbi L. Scheinbaum In Va'eschanan, 5751

“You shall fear Hashem.” (6:13)

The Talmud in Pesachim (22b) says that the word ,t is mentioned to include Torah scholars among those who should be feared). The Rebbe of Kotzk Zt”l remarked that this can be interpreted to teach us that even Torah scholars are included in the obligation to fear Hashem. One should not reason that it is enough to possess an extra-ordinary amount of scholarship and this will protect a person from any form of evil-doing. This is a great misconception. For one must always maintain himself in awe and fear of Hashem’s greatness and power. Indeed, the fear of Hashem should…

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Rabbi L. Scheinbaum In Va'eschanan, 5751

“And you will make a graven image, even the likeness of anything which Hashem your G-d has commanded you.” (4:23)

Rashi explains this posuk so that the possibility of misinterpretation is circumvented. He defines the phrase “which Hashem commanded you” to mean “which you were commanded not to do“. Despite Rashi‘s redefinition, it still seems puzzling why the Torah did not simply say “which Hashem despises”. The Rebbe of Kotzk Zt”l interprets this posuk’s implication homiletically. He explains the conformity in the meaning of “pesel” (graven image of stone, etc.) and “temunah” (form of likeness, picture). Both of these terms refer to a form which is externally and superficially real, but internally lacks substance and tangibility. A pesel is…

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Rabbi L. Scheinbaum In Va'eschanan, 5751

“Since this is your wisdom and understanding in the eyes of the nations, they will hear all these rules and say, “this nation is certainly a wise and understanding people.” (4:6)

The various commentators question the message and response offered to the nations which is implied in this posuk. That the very statutes which defy human rationale should serve as the response and the justification of our being to the idolatrous nations that have sunk to the nadir of depravity, hardly seems likely. Indeed, when Hashem gave the Torah with its various precepts, those which we “think” we comprehend and those which veritably are beyond human grasp, the nations scoffed and ridiculed. However, this scorn and derision continued only until we were able to demonstrate to all the contrasting fruits of…

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Rabbi L. Scheinbaum In Va'eschanan, 5751

“You shall not add unto the word which I command you neither shall you diminish from it that you may keep the commandments of Hashem your G-d which I command you.” (4:2)

It is understandable that one would think that by adopting new mitzvos he will receive a great reward; however, the admonition against subtracting from the original mitzvos is hard to grasp. Is there any legitimate reason to justify decreasing the number of mitzvos in the Torah? Werenot all the mitzvos Divinely transmitted to Bnei Yisroel on Mount Sinai? We may also question the continuation of this posuk – “that you may keep the mitzvos of Hashem your G-d”), how is it conceivable to be able to perform Hashem’s mitzvos by negating and diminishing from their original number? Indeed, we must…

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Rabbi L. Scheinbaum In 5751, Devarim

“Do not attack Moab and do not provoke them to war.” (2:9)

The Talmud in Bava Kama (38a) states that Hashem spared the nations of Amon and Moav from certain destruction because of the two very special righteous women, Rus the Moabitea and Naama the Amonite who would descend from them. The Michtav M’eliyahu illustrates the concept of zechus avos (merits of ancestry) with the analogy of one who has a gold watch attached to a chain which is in turn attached to his garment. The chain, because it maintains the watch in its proper place, benefits its owner greatly. However, in its own right, it really has very little significance. Despite…

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Rabbi L. Scheinbaum In 5751, Devarim

“How can I myself alone bear your trouble, your burden, and your strife.” (1:12)

Rashi explains that the word “burden” indicates the blasphemous non-believers among the populace. Rabbi Nachman of Breslev Zt”l gives us to understand that one who does not believe in Hashem carries a mighty burden. The various questions for which he either does not seek, or will not accept any answer are burdensome, encumbering him wherever he may turn. The refusal to face certain realities because of foolish misgivings deprives a person of the sublime serenity which exists within those who truly believe in Hashem. Life with its various hardships is much easier for them to face. The various questions…

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Rabbi L. Scheinbaum In 5751, Devarim

“And Di Zahav.” (1:1)

The Sifri adds a very notable explanation to the above words: “And a sufficient amount of gold for the Mishkan, and a sufficient amount of gold for the Golden Calf.” One who is a fickle and crooked person steeped in hypocrisy is worse than one who is fully wicked. We find that Eliyahu Hanavi told the evil prophets of the Baal “How long will you continue to stand on both steps, if Hashem is G-d, then follow Him, if it is the Baal, then follow him.” Here is a clear illustration that it is better to be fully wicked and…

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Rabbi L. Scheinbaum In 5751, Devarim

“And Chatzeros and Di Zahav.” (1:1)

Rashi explains that “Chatzeiros” refers to the dispute of Korach and “Di Zahav” refers to the Golden Calf, which Bnei Yisroel made as a result of the abundance of gold that they possessed. This explanation is not in chronological order since the sin of the Golden Calf happened prior to the dispute of Korach. Why then does Moshe change the order of transgressions during his rebuke of Klal Yisroel? The posuk in referring to the people’s request of Aharon to make another “leader” states: And they said to him make for us an oracle (or G-d) to lead us….

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Rabbi L. Scheinbaum In 5751, Devarim

“In the vicinity of Paran, Tofel, Lavan, Chatzeros and Di Zahav.” (1:1)

Rashi explains that Moshe rebuked them for not gaining insight from the punishment which befell Miriam in Chatzeiros for speaking slanderously against Moshe. The Maharal Zt”l questions Rashi’s statement, since this rebuke regarding the spies slandering of Eretz Yisroel is derived from the word “Paran”, which connotes the sin of the spies. He responds that Moshe wanted to emphasize another sin to be attributed to the spies – not taking note of what happened to Miriam and reflecting on the evils of a slanderous tongue. According to the Maharal we learn of two sins for which the spies were held…

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And He repays His enemies to their face to destroy them.” (7:10)

“You shall fear Hashem.” (6:13)

“And you will make a graven image, even the likeness of anything which Hashem your G-d has commanded you.” (4:23)

“Since this is your wisdom and understanding in the eyes of the nations, they will hear all these rules and say, “this nation is certainly a wise and understanding people.” (4:6)

“You shall not add unto the word which I command you neither shall you diminish from it that you may keep the commandments of Hashem your G-d which I command you.” (4:2)

“Do not attack Moab and do not provoke them to war.” (2:9)

“How can I myself alone bear your trouble, your burden, and your strife.” (1:12)

“And Di Zahav.” (1:1)

“And Chatzeros and Di Zahav.” (1:1)

“In the vicinity of Paran, Tofel, Lavan, Chatzeros and Di Zahav.” (1:1)

YEARS

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