Rabbi L. Scheinbaum

This is my G-d and I will glorify Him. (15:2)

The Midrash explains that Klal Yisrael were privy to remarkable spiritual revelations as they stood by the shores of the Red Sea. Indeed, Chazal tell us that a common maidservant was able to perceive greater revelations of the Shechinah than Yechezkel Ha’navi! This is derived from the word “zeh,” “this,” of the phrase “Zeh Keli V’anveihu,” “This is my G-d and I will beautify Him.” The Jews were able to point with their finger to the awesome sights they were experiencing. Yet, as Horav Shalom Shwadron, shlita, notes, the maidservant remained a simple maidservant despite her exposure to such heightened…

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Rabbi L. Scheinbaum In Beshalach, 5757

On that day Hashem saved Yisrael from the hand of Egypt. And The Bnei Yisrael went on dry land in the midst of the sea…. (14:29, 30) And Bnei Yisrael ate the manna for forty years, until their arrival in an inhabited land. (16:35)

One miraculous occurrence followed another; is there a relationship between the two? Chazal seem to think so. They say in the Talmud Pesachim 118a: “A man’s sustenance is as difficult as the splitting of the Red Sea.” Simply, put, providing man with sustenance is as great a feat as Krias Yam Suf. The Zohar Ha’kadosh questions Chazal’s statement. Is there any act that is difficult for Hashem to perform? Was Krias Yam Suf difficult for Hashem? Is it difficult for Hashem to sustain a person? A number of explanations address this Chazal. The Chozeh M’Lublin, z”l, suggests a profound insight….

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Rabbi L. Scheinbaum In Beshalach, 5757

And he turned the sea to damp land, and the water split. (14:21)

The splitting of the Red Sea was a remarkable miracle; is there a parallel in Jewish history? Was it truly the only time that water “deferred” to man? Indeed, in the Talmud Chullin 7a, Chazal recount an incident in which R’ Pinchas ben Yair was on his way to perform the mitzvah of pidyon shevuyim, redeeming Jewish captives. He came to a river that was impassable. He commanded the water to split, so that he could pass through. The river responded, “You are performing the command of your Master, and so am I. You might be successful in your efforts…

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Rabbi L. Scheinbaum In Bo, 5757

For a seven day period you shall eat matzos. (13:15)

The Rambam writes that matzoh is a reminder of our bondage, representing the lechem oni, bread of affliction, which our ancestors ate while they were slaves in Egypt. It also commemorates the speed with which the redemption was brought upon them. They had no time to bake bread to take with them for this journey. They were, consequently, forced to make matzos, to avoid the delay inherent in preparing leavened bread. Horav S.R. Hirsch, z”l, views these two reasons as complimentary to one another. It is significant to note that Bnei Yisrael played no role in their own liberation. They…

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Rabbi L. Scheinbaum In Bo, 5757

And you shall say, “It is a Pesach-offering to Hashem, Who passed over the houses of the Bnei Yisrael in Egypt.” (12:27)

The festival commemorating our exodus from Egypt, our liberation from the most cruel bondage, is called Chag Ha’Pesach, the Festival of Passover. This name recalls how Hashem “passed over” the Jewish homes during makas bechoros, when the Egyptian first-born were killed. Considering the nature of the festival and the focus of its commemorating, the name seems like a misnomer. Would it not have been more appropriate to call the festival, Chag Ha’cheirus, the Festival of Freedom? This was no ordinary redemption. It was a liberation from a cruel and intense slavery. The Jews were ensnared by the guile of the…

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Rabbi L. Scheinbaum In Bo, 5757

“So shall you eat it: Your loins girded, your shoes on your feet, and your staff in your hand; you shall eat in haste.” (12:11)

The manner in which they ate the Korban Pesach reflected Bnei Yisrael’s readiness for immediate journey. In his commentary, the Sforno emphasizes their bitachon, trust in Hashem. He writes, “They demonstrated their implicit trust in Hashem by preparing themselves for the road while they were still in prison.” Horav Moshe Schwab, z”l, takes note of this remarkable trust in the Almighty. Bnei Yisrael had been subject to such inhuman servitude for hundreds of years, that they no longer knew the meaning of the word “freedom.” Even after Moshe had notified them of their imminent redemption, they still continued to function…

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Rabbi L. Scheinbaum In Bo, 5757

And so that you may relate in the ears of your son and your son’s son that I made a mockery of Egypt. (10:2)

The Torah places emphasis upon relating the miraculous nature of the ten plagues to one’s children/descendants – specifically concerning the plague of locusts. What is the significance of the plague of locusts that it has become the focus of transmission to future generations? Horav Simcha Zissel Broide, shlita, observes that the dialogue which ensued between Moshe and Pharaoh was not limited to Bnei Yisrael’s release from Egypt. Moshe was also using this forum to demonstrate to Pharaoh the identity of the Master of the world. It was Pharaoh who audaciously challenged Moshe with the words, “Who is Hashem that I…

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Rabbi L. Scheinbaum In Bereishis, 5757

“And Hashem, Elokim, fashioned the side that He had taken from the man into a woman.” (2:22)

The Midrash teaches us that Hashem “deliberated” before He created the first woman. Everything is influenced by the source from which it is created. Consequently, Hashem arranged it so that woman would not be created from any part of the body which would have an adverse affect upon her. He said, “If I create her from the head, she might become lightheaded. If I create her from the eyes, she might be overly curious, looking where she should not. If I create her from the ears, she might be predisposed to listen to gossip. If I create her from the…

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Rabbi L. Scheinbaum In Bereishis, 5757

“And, Hashem, Elokim, formed the man of dust from the ground.” (2:7)

Chazal call attention to the fact that the word rmhhu is spelled with a double “yud”. They infer from this exceptional case the dual nature of man. Two yetziros, creations, came into being. Man is a composite of mortal and immortal, earthly and heavenly, the yetzer tov, the good inclination, and the yetzer hora, its evil counterpart. He is created for Olam Ha’zeh, this temporal world, and Olam Ha’bah, the Eternal world. Horav S.R. Hirsch, zl, notes that while there are two “yudin,” only one “yud” is enunciated. One yetzira is audible while the other is quiescent. One is predominant,…

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Rabbi L. Scheinbaum In Bereishis, 5757

“And Hashem said, “Let us make man in our own image, after our likeness.'” (1:26)

This pasuk has been the source of abundant commentary. The plural form, “us,” seems to imply that Hashem consulted with others. Did the Almighty need assistance in order to create man? Chazal teach us that when Moshe wrote the Torah, he came to this pasuk and noticed the plural word “us.” He asked Hashem, “Master, why give heretics the opportunity to claim that there is more than one G-d?” Hashem responded, “Write! And whoever wants to err will err. Write, for if a great man ever says, ‘Why should I consult with others?’ they will tell him, ‘Learn from the…

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This is my G-d and I will glorify Him. (15:2)

On that day Hashem saved Yisrael from the hand of Egypt. And The Bnei Yisrael went on dry land in the midst of the sea…. (14:29, 30) And Bnei Yisrael ate the manna for forty years, until their arrival in an inhabited land. (16:35)

And he turned the sea to damp land, and the water split. (14:21)

For a seven day period you shall eat matzos. (13:15)

And you shall say, “It is a Pesach-offering to Hashem, Who passed over the houses of the Bnei Yisrael in Egypt.” (12:27)

“So shall you eat it: Your loins girded, your shoes on your feet, and your staff in your hand; you shall eat in haste.” (12:11)

And so that you may relate in the ears of your son and your son’s son that I made a mockery of Egypt. (10:2)

“And Hashem, Elokim, fashioned the side that He had taken from the man into a woman.” (2:22)

“And, Hashem, Elokim, formed the man of dust from the ground.” (2:7)

“And Hashem said, “Let us make man in our own image, after our likeness.'” (1:26)

YEARS

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