Rabbi L. Scheinbaum

“And you will grope at midday, as a blind man gropes in the darkness.” (28:29)

In the Talmud Megillah 24b Chazal offer a profound insight into this pasuk. They question whether a blind man discerns day from night. They recount that Rabbi Yosi had an experience that provided him with an answer to this question. He once met a blind man walking in the dark, holding a torch. “Of what use is the torch to you?” asked Rabbi Yosi of the blind man. He replied, “When the torch is in my hand, people see me and keep me from falling into the pits.” Rabbi Yosi then understood the pasuk’s message. It predicts a time when…

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Rabbi L. Scheinbaum In Ki Savo, 5756

“And you do not turn away… right or left to follow gods of others and to worship them.” (28:14)

There seems to be an inconsistency in the Torah‘s text. The pasuk begins by admonishing us not to turn away from Hashem ever so slightly to the right or to the left. Immediately following this statement, the Torah concludes its admonition by saying “to follow gods of others.” To whom are we referring? All that these individuals did was to turn “aside” briefly and indulge themselves. Is this considered full-blown idol-worship? Sforno interprets “to follow gods of others” as being a reference to one who performs mitzvos by rote, out of habit, or as a response to peer pressure. He…

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Rabbi L. Scheinbaum In Ki Savo, 5756

“It shall be that when you cross the Yarden you shall erect these stones…” (27:4)

The two mountains clearly symbolize the concept of life and death, good and evil, for the people. Har Gerizim in full bloom, the symbol of viridity and life, stood in stark contrast to the barren peak of Har Eival, the symbol of desolation and death. The tribes were split into two groups, each taking its position on one of the mountains. The tribes listened to the choices, the blessings and curses, the consequences of good and evil. The people’s acceptance and affirmation of Hashem’s doctrine was, essentially, a renewal of their acceptance of the Torah on Har Sinai. Horav Eli…

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Rabbi L. Scheinbaum In Ki Savo, 5756

“It will be when you enter the land… and you shall take of the first fruit of the ground.” (26:1,2)

The parsha begins with the laws of Bikkurim. It is juxtaposed upon the previous parsha of Amalek, in which we are enjoined to blot out forever the name of our archenemy, Amalek. Is there a relationship between these two parshios? Can we glean a message from the juxtaposition? Horav Avraham Weinberg, zl, who distinguished himself as a student of the Avnei Nezer, posits that there is a serious connection between the two. In fact, Amalek battled to destroy the basic doctrine of Bikkurim. What is the message of Bikkurim? In order to answer this basic question, Horav Weinberg addresses the…

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Rabbi L. Scheinbaum In Ki Seitzei, 5756

“A perfect and honest weight shall you have… Remember what Amalek did to you.” (25:15,17)

Rashi explains that the juxtaposition of the admonition regarding false weights, upon the remembrance of what Amalek did to us. One who does not maintain integrity in the marketplace, who cheats his fellow man, should concern himself with the reprisal of Amalek. Horav Simcha Bunim Sofer, zl, explains Rashi’s comment. One who cheats in business demonstrates a lack of emunah and bitachon, trust and faith in Hashem. One must believe unequivocally that Hashem will sustain him and provide for all his needs. He determines how much and what one needs, and He provides it. What occurred during the war with…

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Rabbi L. Scheinbaum In Ki Seitzei, 5756

“Remember what Hashem your G-d did to Miriam on the way as you came forth from Egypt.” (24:9)

Rashi explains that Miriam’s punishment serves as a model for us to use to admonish others not to speak Lashon Hora. “Do not speak Lashon Hora or you will be punished with tzaraas just like Miriam”, is the warning according to Rashi. Upon reviewing the commentary of Yonasan ben Uziel, we note an interesting interpretation of Miriam’s sin. He writes that we should warn others not to be unduly suspicious of other people’s actions, as Miriam’s suspicions of Moshe were groundless. This indicates that Miriam’s sin was not in slandering Moshe; it began much earlier with her spurious suspicions. This…

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Rabbi L. Scheinbaum In Ki Seitzei, 5756

“You shall observe and carry out what emerges from your lips, just as you vowed a voluntary gift to Hashem, your G-d, whatever you spoke with your mouth.” (23:24)

Upon examining the text, the end of the pasuk seems redundant. Would it not have sufficed to simply write, “You shall observe and carry out whatever emerges from your lips.” Horav Mordechai Rogov, zl, makes a practical insight which explains the pasuk. When a person is involved in an “eis tzarah,” a period of pain or anguish, the neder, vow, which he makes is undoubtedly sincere. He is stressed and motivated by anxiety. At the time, he truly plans to fulfill every promise that he makes. What happens, however, when it is all over and things have calmed down, when…

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Rabbi L. Scheinbaum In Ki Seitzei, 5756

“When you go forth in camp against your enemies, you shall guard against evil. ” (23:10)

The Torah previously addressed the problems and challenges that abound during the course of warfare. The Torah here does not seem to be speaking of physical war, but rather of spiritual war. The term “machane” is different from the term “milchamah.” We are referring here to one’s own “machane,” camp, one’s peace of mind and spiritual values – not the enemy’s. Hence, the Torah says, “You shall guard against evil.” This suggests that the only time one needs shmirah, “protection” is when he goes out. This is obviously not true. Chazal state that the Satan is particularly active during times…

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Rabbi L. Scheinbaum In Ki Seitzei, 5756

“An Amoni or a Moavi shall not enter into the congregation of Hashem… because they did not meet you with bread and water… and because they hired against you Bilaam… Nevertheless Hashem would not listen to Bilaam. (23:4, 5, 6)

The Torah places great emphasis upon the imperative to distance the nations of Amon and Moav from our midst. Why? What did these nations do that was so invidious that they may never be accepted into the fold of Judaism? What crime did they commit that castigates them for all time? The Torah offers two responses. First, they did not come forward and welcome us with food when we passed by them during our trek in the desert. Second, they hired Bilaam to work against us. These actions, especially the second one, are unquestionably reprehensible. Are they worse, however, than…

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Rabbi L. Scheinbaum In Ki Seitzei, 5756

“You shall not see the donkey of your brother or his ox falling on the road… you shall surely stand them up with him.” (22:4)

The Torah admonishes us to be sensitive to the pain of animals. The Chofetz Chaim renders a symbolic meaning to these words. He suggests that they apply to any activity one sets out to accomplish with Hashem’s help. For instance, when we implore Hashem daily in tefillas Shacharis:, “Enlighten our eyes in Your Torah,” we should not think that Torah scholarship will simply come down from Heaven as a gift. Erudition is not a gift; it is something for which one works, – diligently and with great toil. We cannot sit back and relax, waiting for Hashem to provide Torah…

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“And you will grope at midday, as a blind man gropes in the darkness.” (28:29)

“And you do not turn away… right or left to follow gods of others and to worship them.” (28:14)

“It shall be that when you cross the Yarden you shall erect these stones…” (27:4)

“It will be when you enter the land… and you shall take of the first fruit of the ground.” (26:1,2)

“A perfect and honest weight shall you have… Remember what Amalek did to you.” (25:15,17)

“Remember what Hashem your G-d did to Miriam on the way as you came forth from Egypt.” (24:9)

“You shall observe and carry out what emerges from your lips, just as you vowed a voluntary gift to Hashem, your G-d, whatever you spoke with your mouth.” (23:24)

“When you go forth in camp against your enemies, you shall guard against evil. ” (23:10)

“An Amoni or a Moavi shall not enter into the congregation of Hashem… because they did not meet you with bread and water… and because they hired against you Bilaam… Nevertheless Hashem would not listen to Bilaam. (23:4, 5, 6)

“You shall not see the donkey of your brother or his ox falling on the road… you shall surely stand them up with him.” (22:4)

YEARS

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