Rabbi L. Scheinbaum

אלה יעמדו לברך את העם... ואלה יעמדו על הקללה

These shall stand to bless the people… and these shall stand for the curse. (27:12,13)

There appears to be a change in the vernacular between blessing and curse. Concerning blessing, the Torah writes l’varech es ha’am, “to bless the people,” implying proactive blessing, while regarding curse, it states, “stand for curse,” almost as if the curse happens by itself. The Kli Yakar explains that this is, indeed, the case. Blessing is actively bestowed by Hashem to the person who deserves it. Curse, however, is the result of hastaras Panim, Hashem concealing Himself (so to speak) from he whose actions warrant curse. Hashem removes Himself, takes off the protective covering that spares us from pain. Once…

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והיה בעברכם את הירדן תקימו את האבנים האלה... בהר עיבל

Rabbi L. Scheinbaum In Ki Savo, 5777

It shall be when you cross the Jordan, you shall erect these stones… on Har Eival. (27:4)

Har Gerizim was the site of the blessings; Har Eival served as its counterpart, the site reserved for the curses. Would it not make sense that the Mizbayach, Altar, upon which the Korbanos Shelamim, Peace-offerings and Festive-offerings were brought, would be situated on Har Gerizim, the mountain of blessing? Har Eival was the mountain upon which the curses were pronounced. One would consider it an unlikely candidate for the Mizbayach. Horav Moshe Feinstien, zl, illuminates us with an insight into the meaning of — and the distinction between –blessing and curse. Blessing is defined as abundance, fulfillment of all one’s…

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השקיפה ממעון קדשך מן השמים וברך את עמך ישראל

Rabbi L. Scheinbaum In Ki Savo, 5777

Gaze down from Your abode, from the heavens and bless Your people Yisrael. (26:15)

Rashi explains that this prayer implies: “Hashem, we have carried out Your wishes. We have done that what You decreed upon us; now, You do what behooves You.” The word hashkifah, “gaze (down)” is unique in that it is almost always used to denote careful examination to determine the appropriate punishment. In other words, it is not used in connection with something positive about to occur. Rashi observes this in his commentary to Bereishis 18:16, Vayashkifu al pnei Sodom; “They (the angels) gazed towards Sodom.” The angels who had come to visit and participate in the healing of Avraham Avinu,…

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ואמרת לפני ד' אלקיך ביערתי הקדש מן הבית

Rabbi L. Scheinbaum In Ki Savo, 5777

Then you shall say before Hashem, your G-d, “I have removed the holy things from the house.” (26:13)

Viduy Maaser, the confession one makes proclaiming that he has fulfilled his sacred duty to give the various tithes and other gifts apportioned from his crops, is a mitzvas asei, positive commandment. The commentators struggle with the term viduy, a word reserved for confessing a sin or wrongdoing. In this case, however, the person is carrying out a mitzvah. Why would confession be necessary? The Satmar Rebbe, zl (Divrei Yoel), met with the Vishnitzer Rebbe, zl, (Ahavas Yisrael) and, in the course of the conversation, this question came up. The Vishnitzer quoted Horav Levi Yitzchak, zl, m’Berditchev, who comments concerning…

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ונצעק אל ד' אלקי אבותינו וישמע ד' את קלנו

Rabbi L. Scheinbaum In Ki Savo, 5777

Then we cried out to Hashem, the G-d of our forefathers, and Hashem heard our voice. (26:7)

The Chassidic Masters teach that, when Klal Yisrael was enslaved in Egypt, they lost the power to articulate their needs to Hashem. Sagar aleihem ha’midbar; “The wilderness has locked them in” (Shemos 14:3). Pharaoh claimed that the Jews were confused and lost in the wilderness; literally, they were locked in. Midbar is interpreted by the Masters as medaber, to speak. Their ability to speak, to pray to Hashem properly, to voice their concerns and plead their case was locked, i.e., they were unable to speak. Thus, the only manners of expression left for them were: anachah, groaning; zaakah, crying out;…

Home -> 5777 -> Emor

ויצא בן אשה ישראלית והוא בן איש מצרי... ושם אמו שלומית בת דברי

Rabbi L. Scheinbaum In Emor, 5777

The son of a Yisraeli woman went out – and he was the son of an Egyptian man… the name of his mother was Shlomis bas Divri. (24:10,11)

Chazal (Midrash Rabbah, Vayikra 32) state that Klal Yisrael was redeemed from Egypt due to its high standard of morality. Indeed, not one Jewish man or woman was involved with an Egyptian, except for Shlomis bas Divri, who is singled out in the Torah. This is our Torah’s way of teaching that no other Jew or Jewess had sinned. A powerful statement, attested to by the Torah. How did they do it? It is not as if Klal Yisrael was perfect. Veritably, the people clung steadfast to certain traditions and lifestyles, but to rise above the moral turpitude that was…

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אלה מועדי ד' מקראי קדש... בחדש הראשון... בין הערבים פסח לד'

Rabbi L. Scheinbaum In Emor, 5777

These are the appointed Festivals of Hashem, the holy convocations… in the first month… in the afternoon is the time of the Pesach-offering to Hashem. (23:4,5)

In his Chorev (23), Horav S.R. Hirsch, zl, explains why the Festivals, the Yamim Tovim, are referred to in the Torah as Moadim, which means appointed times. He writes, ‘The Moadim summon us to submit ourselves entirely to the contemplation and inner realization of those ideals which lie at their foundation. The Moadim are days which stand out from among the other days of the year. They summon us from our everyday life to halt and to dedicate all of our spiritual activities to them. They (the Moadim) give us the spirit, power, and sanctity for the future by reviving…

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והכהן הגדול מאחיו... ועל כל נפשת מת לא יבא לאביו ולאמו לא יטמא

Rabbi L. Scheinbaum In Emor, 5777

The Kohen who is exalted above his brethren… he shall not come near any dead person; he shall not contaminate himself to his father or his mother. (21:10,11)

The Chassidic Masters posit that the Kohen Gadol is prohibited from defiling himself ritually (metamei) to relatives – including even his parents, because, as the individual who stands at the spiritual helm of the nation, he should feel equally close to all Jews. The concept of “family” should not apply to him, since all of Klal Yisrael is his family. This is, of course, a very noble concept to which an individual who climbs the ladder of spiritual ascendency should aspire. Veritably, feeling a stronger sense of closeness to one’s family is entirely normal. The Ohaiv Yisrael, Horav David, zl,…

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והכהן הגדול מאחיו

Rabbi L. Scheinbaum In Emor, 5777

The Kohen who is exalted above his brethren. (21:10)

The Kohen Gadol is described as the individual who is the most exalted above his brethren. Chazal define this greatness as exalted in piety, wisdom, handsomeness, wealth (which, if he does not have, is supplied to him), and strength. Obviously, the two most critical requirements are piety and wisdom; the other criteria are mentioned so that the average person, who does not look beyond the external, is still impressed. While appearance certainly does play a role, as does physical strength, why should wealth be important? Indeed, material wealth seems to be the antithesis of ruchniyos, spirituality. The Rebbe of Rizhin,…

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למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע ד' לאבתיכם

Rabbi L. Scheinbaum In Eikev, 5777

In order to prolong your days and the days of your children upon the land that Hashem has sworn to your forefathers. (11:21)

I just came across a homily published in 1929 by Horav Elazar Meir Preill, zl, Rav of Elizabeth, New Jersey, in which he decries the lack of respect for the “older” generation. There used to be a time (he writes) when the older generation were the pillars of the Jewish community, their advice sought, appreciated and accepted. “Here” (in America at that time), the younger generation has taken charge – relegating their forebears to a place of honor in a nursing home or to a corner of their homes. Not only is their opinion not sought, it is not accepted….

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אלה יעמדו לברך את העם... ואלה יעמדו על הקללה

These shall stand to bless the people… and these shall stand for the curse. (27:12,13)

והיה בעברכם את הירדן תקימו את האבנים האלה... בהר עיבל

It shall be when you cross the Jordan, you shall erect these stones… on Har Eival. (27:4)

השקיפה ממעון קדשך מן השמים וברך את עמך ישראל

Gaze down from Your abode, from the heavens and bless Your people Yisrael. (26:15)

ואמרת לפני ד' אלקיך ביערתי הקדש מן הבית

Then you shall say before Hashem, your G-d, “I have removed the holy things from the house.” (26:13)

ונצעק אל ד' אלקי אבותינו וישמע ד' את קלנו

Then we cried out to Hashem, the G-d of our forefathers, and Hashem heard our voice. (26:7)

ויצא בן אשה ישראלית והוא בן איש מצרי... ושם אמו שלומית בת דברי

The son of a Yisraeli woman went out – and he was the son of an Egyptian man… the name of his mother was Shlomis bas Divri. (24:10,11)

אלה מועדי ד' מקראי קדש... בחדש הראשון... בין הערבים פסח לד'

These are the appointed Festivals of Hashem, the holy convocations… in the first month… in the afternoon is the time of the Pesach-offering to Hashem. (23:4,5)

והכהן הגדול מאחיו... ועל כל נפשת מת לא יבא לאביו ולאמו לא יטמא

The Kohen who is exalted above his brethren… he shall not come near any dead person; he shall not contaminate himself to his father or his mother. (21:10,11)

והכהן הגדול מאחיו

The Kohen who is exalted above his brethren. (21:10)

למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע ד' לאבתיכם

In order to prolong your days and the days of your children upon the land that Hashem has sworn to your forefathers. (11:21)

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