Rabbi L. Scheinbaum

“They came until the valley of Eshkol, and spied it out.” (1:24)

Avraham Avinu had three close friends and confidants: Avner, Eshkol and Mamre, whom he consulted when he was commanded to circumcise himself. Avner advised him not to do it because of his advanced age. Eshkol presented arguments in support of Avner’s advice. He felt that in Avraham’s weakened condition post-circumcision, his enemies would be able to overpower him. Mamre encouraged Avraham to circumcise himself. When the meraglim, spies, came to Eretz Yisrael, they stopped at Nachal Eshkol and picked a cluster of grapes which they brought back to Moshe. Horav Eli Munk, z.l., suggests an analogy between the episode of…

Home -> Devarim -> 5769

Rabbi L. Scheinbaum In 5769, Devarim

“They came until the valley of Eshkol, and spied it out.” (1:24)

Avraham Avinu had three close friends and confidants: Avner, Eshkol and Mamre, whom he consulted when he was commanded to circumcise himself. Avner advised him not to do it because of his advanced age. Eshkol presented arguments in support of Avner’s advice. He felt that in Avraham’s weakened condition post-circumcision, his enemies would be able to overpower him. Mamre encouraged Avraham to circumcise himself. When the meraglim, spies, came to Eretz Yisrael, they stopped at Nachal Eshkol and picked a cluster of grapes which they brought back to Moshe. Horav Eli Munk, z.l., suggests an analogy between the episode of…

Home -> Devarim -> 5770

Rabbi L. Scheinbaum In 5770, Devarim

“They came until the valley of Eshkol, and spied it out.” (1:24)

Avraham Avinu had three close friends and confidants: Avner, Eshkol and Mamre, whom he consulted when he was commanded to circumcise himself. Avner advised him not to do it because of his advanced age. Eshkol presented arguments in support of Avner’s advice. He felt that in Avraham’s weakened condition post-circumcision, his enemies would be able to overpower him. Mamre encouraged Avraham to circumcise himself. When the meraglim, spies, came to Eretz Yisrael, they stopped at Nachal Eshkol and picked a cluster of grapes which they brought back to Moshe. Horav Eli Munk, z.l., suggests an analogy between the episode of…

Home -> Devarim -> 5772

Rabbi L. Scheinbaum In 5772, Devarim

“They came until the valley of Eshkol, and spied it out.” (1:24)

Avraham Avinu had three close friends and confidants: Avner, Eshkol and Mamre, whom he consulted when he was commanded to circumcise himself. Avner advised him not to do it because of his advanced age. Eshkol presented arguments in support of Avner’s advice. He felt that in Avraham’s weakened condition post-circumcision, his enemies would be able to overpower him. Mamre encouraged Avraham to circumcise himself. When the meraglim, spies, came to Eretz Yisrael, they stopped at Nachal Eshkol and picked a cluster of grapes which they brought back to Moshe. Horav Eli Munk, z.l., suggests an analogy between the episode of…

Home -> Devarim -> 5760

Rabbi L. Scheinbaum In 5760, Devarim

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

Rashi explains Moshe’s critique in the following manner: “You decided the matter to your benefit without considering that you were being disrespectful. You should have responded to the suggestion about instituting sub-leadership by saying, ‘Our teacher Moshe, from whom is it more appropriate to learn: you or your student? Is it not better to learn from you because you suffered over the Torah?’” The last few words, “because you suffered over the Torah,” seem to be superfluous. It would have been sufficient merely to posit that it is better to learn from the master than to learn from the student….

Home -> Devarim -> 5761

Rabbi L. Scheinbaum In 5761, Devarim

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

Rashi explains Moshe’s critique in the following manner: “You decided the matter to your benefit without considering that you were being disrespectful. You should have responded to the suggestion about instituting sub-leadership by saying, ‘Our teacher Moshe, from whom is it more appropriate to learn: you or your student? Is it not better to learn from you because you suffered over the Torah?’” The last few words, “because you suffered over the Torah,” seem to be superfluous. It would have been sufficient merely to posit that it is better to learn from the master than to learn from the student….

Home -> Devarim -> 5763

Rabbi L. Scheinbaum In 5763, Devarim

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

Rashi explains Moshe’s critique in the following manner: “You decided the matter to your benefit without considering that you were being disrespectful. You should have responded to the suggestion about instituting sub-leadership by saying, ‘Our teacher Moshe, from whom is it more appropriate to learn: you or your student? Is it not better to learn from you because you suffered over the Torah?’” The last few words, “because you suffered over the Torah,” seem to be superfluous. It would have been sufficient merely to posit that it is better to learn from the master than to learn from the student….

Home -> Devarim -> 5764

Rabbi L. Scheinbaum In 5764, Devarim

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

Rashi explains Moshe’s critique in the following manner: “You decided the matter to your benefit without considering that you were being disrespectful. You should have responded to the suggestion about instituting sub-leadership by saying, ‘Our teacher Moshe, from whom is it more appropriate to learn: you or your student? Is it not better to learn from you because you suffered over the Torah?’” The last few words, “because you suffered over the Torah,” seem to be superfluous. It would have been sufficient merely to posit that it is better to learn from the master than to learn from the student….

Home -> Devarim -> 5765

Rabbi L. Scheinbaum In 5765, Devarim

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

Rashi explains Moshe’s critique in the following manner: “You decided the matter to your benefit without considering that you were being disrespectful. You should have responded to the suggestion about instituting sub-leadership by saying, ‘Our teacher Moshe, from whom is it more appropriate to learn: you or your student? Is it not better to learn from you because you suffered over the Torah?’” The last few words, “because you suffered over the Torah,” seem to be superfluous. It would have been sufficient merely to posit that it is better to learn from the master than to learn from the student….

Home -> Devarim -> 5766

Rabbi L. Scheinbaum In 5766, Devarim

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

Rashi explains Moshe’s critique in the following manner: “You decided the matter to your benefit without considering that you were being disrespectful. You should have responded to the suggestion about instituting sub-leadership by saying, ‘Our teacher Moshe, from whom is it more appropriate to learn: you or your student? Is it not better to learn from you because you suffered over the Torah?’” The last few words, “because you suffered over the Torah,” seem to be superfluous. It would have been sufficient merely to posit that it is better to learn from the master than to learn from the student….

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“They came until the valley of Eshkol, and spied it out.” (1:24)

“They came until the valley of Eshkol, and spied it out.” (1:24)

“They came until the valley of Eshkol, and spied it out.” (1:24)

“They came until the valley of Eshkol, and spied it out.” (1:24)

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

“You answered me and said, ‘The thing that you proposed to do is good.’” (1:14)

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