Rabbi L. Scheinbaum

Hashem’s wrath flowed because he was going. And an angel of Hashem stood on the road to impede him….The angel of Hashem stood in the path of the vineyards. (22:22,24)

The Torah does not consistently use Hashem’s Name. In the beginning, when it states that Hashem’s wrath flared, the Torah uses the Name Elokim, which implies the attribute of din, justice. Afterwards, it says that Hashem dispatched an angel to save Bilaam from sin. The Torah now employs the Name Hashem which implies the attribute of rachamim, compassion. Why is there a change in Hashem’s relationship to the situation? The Chofetz Chaim, zl, explains that Bilaam was ostensibly endowed with a special neshama, soul. He had the ability to attain very high levels of spiritual achievement. Alas, he used his…

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Rabbi L. Scheinbaum In Balak, 5757

Behold! A man of Bnei Yisrael came and brought a midyanite woman near to his brothers…And they were weeping at the entrance to the tent. (25:6)

The Midrash states that when Zimri brazenly brought the pagan woman before Moshe, he asked him, “Ben Amram, is this woman permitted to me — or forbidden?” “She is forbidden,” replied Moshe. Zimri countered, “If she is forbidden, who permitted you to marry your wife, since she is the daughter of a Midyanite priest?” Moshe did not respond. This caused the people around him to begin weeping. Moshe did nothing to counter Zimri’s brazenness. Surprisingly, he did not even implore Hashem to put a stop to Zimri’s insurgence. The Midrash adds that Hashem inquired of Moshe, “Where is the wisdom…

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Rabbi L. Scheinbaum In Balak, 5757

Behold, a man of Bnei Yisrael came and brought a Midyanite woman near to his brothers. (25:6)

During a meeting of rabbonim held in Yerushalayim, an individual raised a question to the august assemblage. Suddenly an older man arose and addressed the group, “My friends, I am beyond the age of seventy, and I can, therefore, assure you that I am beyond being tainted by the pursuit of honor. I suggest that we render the following decision…” He went on to state his “humble” opinion. Upon hearing this, Horav Leib Chasman, zl, who was one of the attendees at the meeting, stood up and emphatically said, “With all due respect, I must disagree with my colleague. It…

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Rabbi L. Scheinbaum In Balak, 5757

And Balak the son of Tzippor saw all that Yisrael had done to the Emorites…Behold a people has come out of Egypt, see, they cover the face of the earth. (22:2, 5)

This is a paradigm of the sad tale of history, notes Horav Moshe Swiftz, zl. The gentiles acknowledge only that which the Jews have done to the Emorites. Did Balak also notice the violence which the Emorites perpetrated upon us? The gentiles see the Jew through their unique spectacles. They stand ready to condemn any Jewish action committed rightly or wrongly, without consideration and without empathy. Their eyes are closed; their senses are numbed with indifference to the plight of the Jew. Balak said, “Behold, a people has come out of Egypt. See, they cover the face of the earth.” …

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Rabbi L. Scheinbaum In Balak, 5757

And Balak ben Tzipor saw. (22:2)

Horav Ze’ev Weinberger, Shlita, writes that he once heard stated in the name of Horav Moshe M’Rozvandov, zl, an ambiguous statement regarding the relationship among Parshios Korach, Chukas, and Balak. He said that the letter “Kuf,” “e” is found in all three parshios. Kuf begins one, is in the middle of the next, and ends the third parsha. Korach, begins with a kuf; Chukas has the letter kuf in the middle, and Balak has it at the end. Needless to say, this statement is enigmatic. What lesson is to be derived from the position of the kuf in the names…

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Rabbi L. Scheinbaum In Acharei Mos, 5757

You shall safeguard My charge not to do any of the abominable traditions that were done before you. (18:30)

This pasuk is enigmatic. One would think that the purpose of observing mitzvos, of safeguarding the Torah’s dictate, would be to develop a closer relationship with Hashem. We attain a level of spiritual ascendancy commensurate with our commitment to observe. That, however, is not what the Torah says. We are adjured to safeguard the Torah ,so that we will decline to perform the abominable practices of the heathens into whose land we are entering! While these seem to be pretty strong words, it is not uncommon to find such statements throughout the Torah. One who observes, grows. In contrast, one…

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Rabbi L. Scheinbaum In Acharei Mos, 5757

This shall be to you an eternal decree to bring atonement upon Bnei Yisrael…And (Aharon) did as Hashem commanded Moshe. (16:34)

Rashi comments that when Yom Kippur, the holiest day of the Jewish calendar, arrives, Aharon was to carry out the service in the prescribed manner. The emphasis is placed upon the fact that when Aharon performed the Avodah, garbed in the regal vestments of the Kohen Gadol, his attitude was completely selfless; he did it only because it was the command of Hashem. Horav Simcha Zissel Broide, Shlita, notes the compelling nature of this statement. We are taught that Rav Chanina ben Dosa was once immersed in prayer. So profound was his devotion during tefillah that when a snake bit…

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Rabbi L. Scheinbaum In Acharei Mos, 5757

And his cupped handful of finely ground incense-spices. (16:12)

The Kohen Gadol is finally prepared to appear before Hashem to implore His atonement on behalf of Klal Yisrael. He has said his Viddui and slaughtered his personal Korban Chatas. He is now ready to offer the Ketores, incense, in the Kodesh Ha’kodoshim. The Kohen Gadol enters the Holy of Holies once a year, on Yom Kippur. The first service he performs, the first request he makes of the Al-mighty, is to seek atonement for the sin of lashon hora, speaking gossip and slander. The Ketores serves as the vehicle for this request. How does the offering of the…

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Rabbi L. Scheinbaum In Acharei Mos, 5757

After the death of Aharon’s two sons, when they approached before Hashem, and they died. (16:1)

The Midrash cites a number of causes for the premature deaths of Nadav and Avihu. In the final analysis, were they so bad? Could they have been worse than Titus ha’rasha, who entered the Kodesh Ha’kodoshim and emerged unscathed? Horav Chaim Moshe Schneider, zl, explains that apparently the difference lies in the nature of the individual. One’s responsibility to answer for his actions is commensurate with his spiritual level. Nadav and Avihu had reached such a high plateau of closeness to the Al-mighty that even the slightest error in judgment was manifest as a grave sin. Horav Schneider emphasizes…

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Rabbi L. Scheinbaum In 5756, V'zos HaBrachah

“So Moshe, servant of Hashem, died there… He buried him in the depression in the land of Moav…. Opposite Baal P’eor and no one knows his burial place to this day.” (34:5,6)

Rashi comments on the seeming paradox that Moshe reported his own death – during his lifetime. One explanation suggests that the last eight pesukim of the Torah were actually written by Yehoshua, Moshe’s faithful student, who succeeded Moshe as Klal Yisrael’s leader. In the Talmud Bava Basra 15a, however, Rabbi Meier states that Moshe, indeed, wrote the last eight pesukim himself. He wrote them with tears. This may be interpreted in one of two ways: His eyes may have been filled with tears as his emotions regarding his imminent demise poured over. Alternatively, his writing fluid might have consisted of…

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Hashem’s wrath flowed because he was going. And an angel of Hashem stood on the road to impede him….The angel of Hashem stood in the path of the vineyards. (22:22,24)

Behold! A man of Bnei Yisrael came and brought a midyanite woman near to his brothers…And they were weeping at the entrance to the tent. (25:6)

Behold, a man of Bnei Yisrael came and brought a Midyanite woman near to his brothers. (25:6)

And Balak the son of Tzippor saw all that Yisrael had done to the Emorites…Behold a people has come out of Egypt, see, they cover the face of the earth. (22:2, 5)

And Balak ben Tzipor saw. (22:2)

You shall safeguard My charge not to do any of the abominable traditions that were done before you. (18:30)

This shall be to you an eternal decree to bring atonement upon Bnei Yisrael…And (Aharon) did as Hashem commanded Moshe. (16:34)

And his cupped handful of finely ground incense-spices. (16:12)

After the death of Aharon’s two sons, when they approached before Hashem, and they died. (16:1)

“So Moshe, servant of Hashem, died there… He buried him in the depression in the land of Moav…. Opposite Baal P’eor and no one knows his burial place to this day.” (34:5,6)

YEARS

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