Rabbi L. Scheinbaum

See/Behold, I set before you today a blessing and a curse. (11:26)

When one peruses Jewish history, it is apparent that the pendulum of Jewish fortune swings to extremes. We have been blessed with either incredible prosperity or drastic misfortune. Even concerning the individual, one is either highly successful, very observant, or sadly, the extreme opposite. While it may not be obvious to the casual observer, if one were to cogently look at life, he would see that for the Jew, life is either about ceaseless blessing or unbearable curse. Even with regard to sin, the Torah relates in the parsha of Krias Shema: He’shamru la’chem pen yifteh levavechem – v’sartem, va’avaditem…

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Rabbi L. Scheinbaum In Re'eh, 5771

See/Behold, I set before you today a blessing and a curse. (11:26)

One of the basic tenets of Judaism is that man is equipped with the ability to discern between good and bad, right and wrong. He is also equipped with the capacity to choose right over wrong, good over evil. Contrary to popular opinion, man is not destined to do bad, to veer to the wrong side of the truth. If he does so, it is purely of his own volition, and not due to a predetermined GPS within his psyche that always steers him to do evil. The Torah says, “See/Behold, I set before you today a blessing and a curse.” Towards…

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Rabbi L. Scheinbaum In Eikev, 5771

You shall teach them to your children to discuss them. (11:19)

The words, l’daber bam, “to discuss/speak in them,” are a key to understanding the essence of a father’s obligation of limud haTorah to his son. In the Talmud Bava Basra 60b, Chazal relate the story of two litigants that came before Rabbi Yanai – with a halachic dispute. One litigant insisted that Rabbi Yanai require his disputant to cut the branches of his tree which were encroaching on his property. The sage heard their arguments and asked them to return the next day for his rendering of judgment. As soon as they left, Rabbi Yanai quickly ran home to cut the…

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Rabbi L. Scheinbaum In Eikev, 5771

You shall cut away the barrier of your heart, and no longer stiffen your neck. (10:16)

The Torah is speaking metaphorically. The heart is the seat of emotion and desire. As long as one has not cut away the spiritual dross that surrounds his heart, his trend towards sinful behavior continues unabated. If one addresses his impulses and desires, puts them in check, he weakens their ability to cause him to gravitate towards sin. Ibn Ezra puts it, “One must distance himself from the thick and heavy desires (that weigh down on him) like an orlah, uncircumcised foreskin. Alternatively, it might mean that one should purify his heart, so that he understands the truth.” Essentially, Ibn…

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Rabbi L. Scheinbaum In Eikev, 5771

You will eat and you will be satisfied and you will bless Hashem, your G-d, for the good Land that He gave you. (8:10)

The words V’achalta v’savata, “You will eat and you will be satisfied,” are mentioned twice in this Parsha: in the above pasuk, and later in (11:15). There is one difference, however, the above pasuk has an added word: u’beirachta, “and you will bless [Hashem].” In the second pasuk, the words V’achalta v’savata are followed in the next pasuk by, He’shamru la’chem pen yifteh l’vavchem v’sartem, “Beware for yourselves, lest your heart be seduced and you will turn astray.” Wherein lay the difference between the two phrases? Why is the second one followed with, “beware,” while the first concludes, “you will…

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Rabbi L. Scheinbaum In Eikev, 5771

This shall be the reward when you hearken to these ordinances. (7:12)

Rashi notes that the homiletic interpretation of eikev, which means heel, alludes to the sort of mitzvos which people do not take seriously, that they regard as unimportant. Thus, they figuratively “tread upon them with their heels.” The Torah assures us that if we are careful to observe even these so-called “neglected” mitzvos, Hashem will certainly reward our efforts. The message is basic. We have no way to determine the value and weight of mitzvos. They are all decrees from Hashem which we are commanded to carry out – “no ands, ifs, or buts.” We find another form of neglected…

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Rabbi L. Scheinbaum In Va'eschanan, 5771

You shall love Hashem, your G-d, with all your heart… And these words… shall be upon your heart. (6:5,6)

The pasuk tells us that one should love Hashem with all of his heart. This is followed by the admonition to place “these words” on one’s heart. A connection must exist between the two “hearts” mentioned. The Sifri asks how does one manifest his love for Hashem? The Almighty is not a mortal. He has no corporeality. How does one experience this sense of love? Chazal answer that the key lies in the words, V’hayu ha’devarim ha’eileh… al l’vavecha, “And these words … shall be upon your heart.” By inscribing Hashem’s words on our heart, we come to recognize, acknowledge…

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Rabbi L. Scheinbaum In Va'eschanan, 5771

You shall love Hashem, your G-d. (6:5)

The Talmud Yoma 86b delineates between chillul Hashem, desecrating Hashem’s Name, and Kiddush Hashem, sanctifying Hashem’s Name. Four varieties of penance atone for the sins one commits. First is teshuvah, repentance, which atones without the need for added yissurim, pain and troubles. There are sins for which teshuvah requires Yom Kippur as an added penance. We have so far alluded to three forms of teshuvah: teshuvah alone; teshuvah with yissurim; teshuvah with Yom Kippur. One last sin goes beyond the parameters of teshuvah, yissurim and Yom Kippur. It is a transgression that is neither atoned for by Yom Kippur, nor…

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Rabbi L. Scheinbaum In Va'eschanan, 5771

And you shall not steal. (5:17)

We live in a day and age during which the idea of theft has lost much of its aura of malevolence. Stealing used to be an anathema. Regrettably, people have discovered loopholes whereby what used to be evil no longer carries such a negative stigma. Horav Sholom Schwadron, zl, relates the story of a distinguished student of the Arizal, a wealthy businessman who owned two factories in Tzfas. In one factory, he employed only men; in the other factory, only women. One day, the student visited his revered Rebbe. When he entered the room, the Rebbe said, “I see on…

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Rabbi L. Scheinbaum In Va'eschanan, 5771

“Please let me cross and see the good land that is on the other side of the Jordan.” (3:25)

A fascinating Midrash relates part of the dialogue between Moshe Rabbeinu and Hashem concerning his plea that he be allowed to enter the Holy Land. Moshe asked, “Ribono Shel Olam, the bones of Yosef HaTzaddik will enter Eretz Yisrael, and I will not enter?” (Why is Yosef different than I?) Hashem replied, “One who conceded, who acknowledged his Land, deserves to be buried there. One who did not acknowledge his Land is not buried there.” Chazal note that when Potifar’s wife failed in her attempt to seduce Yosef, she cried out, “Look! He brought us a Hebrew man to sport…

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See/Behold, I set before you today a blessing and a curse. (11:26)

See/Behold, I set before you today a blessing and a curse. (11:26)

You shall teach them to your children to discuss them. (11:19)

You shall cut away the barrier of your heart, and no longer stiffen your neck. (10:16)

You will eat and you will be satisfied and you will bless Hashem, your G-d, for the good Land that He gave you. (8:10)

This shall be the reward when you hearken to these ordinances. (7:12)

You shall love Hashem, your G-d, with all your heart… And these words… shall be upon your heart. (6:5,6)

You shall love Hashem, your G-d. (6:5)

And you shall not steal. (5:17)

“Please let me cross and see the good land that is on the other side of the Jordan.” (3:25)

YEARS

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