Rabbi L. Scheinbaum

For as an inheritance to Eisav have I given Mount Seir. (2:5)

The old cliché goes; Es is shver tzu zein a Yid, “It is difficult to be a Jew.” While this is a wrong attitude for a Jew to have, from a practical point of view, it may be considered true. Living an observant lifestyle takes a certain amount of conviction, resolution and forbearance. What we fail to acknowledge is that the cliché might have some validity – there may be a good explanation for the manifold challenges that a Jew confronts in life. Horav Aharon Bakst, zl, explains this as a reason for the distinction between Yaakov Avinu and Eisav…

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Rabbi L. Scheinbaum In 5771, Devarim

“How can I alone carry your trouble and your burden and your quarrels?” (1:12)

Rashi translates torchachem, as “your troubles”: Melamed she’hayu Yisrael tarchanim, “this teaches us that the Jewish People were troublesome.” Masaachem, which literally means, “your burdens,” is employed by Rashi to infer that they were apikorsim, heretics. It is understandable for the word torchanim to imply the troublesome nature of the Jews. Both words are derived from the same root word. How is masa, burden, related to heresy? There seems to be no connection between the two words. Horav Nachman Breslover, zl, explains that, indeed, from a practical perspective, a deep connection exists between the two terms. Apikorsus, heresy, is a…

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Rabbi L. Scheinbaum In 5771, Devarim

These are the words that Moshe spoke to all Yisrael. (1:1)

Sefer Devarim is Moshe Rabbeinu’s last will and testament, spoken by him during the last five weeks of his life. He began with an indirect rebuke, alluding to the nation’s sins and, at times, mutinous behavior during the past forty years. His words were cloaked in allusion, in an effort not to embarrass and offend his listeners. While this is clearly the preferred approach to rebuke, one wonders why in the past he had not manifested such restraint. Indeed, the Maor Va’Shemesh focuses on the word Eileh, “These,” a term which implies a specific designation which excludes previous “words.” Chazal…

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Rabbi L. Scheinbaum In 5771, Devarim

These are the words that Moshe spoke to all Yisrael. (1:1)

Chazal teach that Moshe Rabbeinu’s “words” were actually words of rebuke, veiled in a manner not to embarrass Klal Yisrael. Tochachah, rebuke, is a mitzvah. The Torah teaches in Vayikra 19:17, Ho’cheiaich tochiach es amisecha, “You shall reprove your fellow.” This is part of caring about and loving our fellowman. Regrettably, some people get carried away with their performance of this mitzvah. While administering rebuke is a mitzvah, it is not one that applies to everyone. In other words, not all of us are capable of – or fit the criteria – for an individual who may express reproof to…

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Rabbi L. Scheinbaum In 5771, Masei

He shall dwell in it until the death of the Kohen Gadol, whom he had anointed with the sacred oil. (35:25)

What did the Kohen Gadol, High Priest, do to deserve such a “relationship” with the unintentional murderer? It is almost as if the Kohen Gadol shares punitively with the rotzeiach b’shogeig. Rashi explains that the Kohen Gadol serves as the nation’s spiritual leader. As such, he has a responsibility to pray for his people – pray that no one sustains a fatal accident at the hands of another Jew. Apparently, he either did not pray, or he did not pray with sufficient intensity. In any event, a man was killed unintentionally. The Kohen Gadol must assume some of this responsibility….

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Rabbi L. Scheinbaum In 5771, Masei

The Assembly shall rescue the killer from the hand of the avenger of the blood. (35:25)

The bais din is enjoined to seek every possible way to circumvent the death penalty. We always give the accused every possible benefit of the doubt. Likewise, if the court judges that the death was caused by a truly unavoidable accident, it must rule that the killer does not require exile. Consequently, the goel ha’dam, relative who is the avenger of the blood, must desist. He has no right whatsoever to harm the killer. It was an accident which Hashem made happen – end of story. The Talmud Sanhedrin 17a teaches an interesting halachah, which at first glance seems perplexing….

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Rabbi L. Scheinbaum In 5771, Masei

They journeyed from the Wilderness of Sinai and encamped in Kivros Hataavah. They journeyed from Kivros Hataavah and encamped in Chatzeiros. They journeyed from Chatzeiros and encamped in Rismah. They journeyed from Rismah and encamped in Rimmon-Peretz. They journeyed from Rimmon-Peretz and encamped in Livnah. (33:16-20)

The commentators, each in his own inimitable manner, suggest that the names of the various encampments are allusions to the various shortcomings, or consequences to inappropriate behavior, manifest by the Jewish nation during their trek through the Wilderness. Rashi interprets these places as referring to specific sins committed by the people. The Chasam Sofer indicates that the above names are consequences, resulting from distancing oneself from Torah study. The Talmud Succah 52b makes a formidable statement: Yitzro shel adam misgaber alav b’chol yom u’mevakeish l’ha’miso, “A man’s evil inclination threatens every day to overpower him, and seeks to kill him:…

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Rabbi L. Scheinbaum In 5771, Matos

“Take vengeance for Bnei Yisrael against the Midyanim. Afterward you will be gathered unto your people.” Moshe spoke to the people. (31:2,3)

Remarkable! The Midyanim were to receive their due punishment in response to their involvement in the Jews’ sins of immorality and idolatry. This punishment resulted in the deaths of 24,000 Jewish souls. Hashem told Moshe that this “unfinished business” should be addressed now, since his death was tied to it. In other words, Moshe was going to leave this world as soon as he carried out this last retribution. Our quintessential leader, Moshe Rabbeinu, could easily have taken his time in executing Hashem’s command. He did not. Indeed, he did it immediately, so great and intense was his love for…

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Rabbi L. Scheinbaum In 5771, Matos

If a man will take a vow to Hashem or swear an oath to prohibit a prohibition upon himself, he shall not desecrate his word; according to whatever comes from his mouth shall he do. (30:3)

Rashi teaches that vows and oaths apply only when one seeks to render prohibitive that which is permitted. One cannot, however, utilize oaths and vows to permit that which is forbidden. Horav Meir Shapiro, zl, was an individual known by many titles, one of which was Lubliner Rav. He followed a long line of distinguished rabbanim, one of whom was the famous Maharshal who preceded him by four centuries. The Maharshal was a formidable gadol, a talmid chacham, Torah scholar without peer, and a Kabbalist of great renown. The following story was often related by Rav Meir Shapiro. He had…

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Rabbi L. Scheinbaum In Pinchas, 5771

He leaned his hands upon him and commanded him. (27:23)

Yehoshua merited becoming Moshe Rabbeinu’s successor – a designation that eluded the most astute and most brilliant of the nation’s leadership. Apparently, Yehoshua possessed qualities which gave him precedence over the others. What was it about Yehoshua that distinguished him so? Indeed, Moshe was great from day one. His birth illuminated the entire house. There is no question that from the time of his entry into this world, Moshe was above everyone. The commentators do not seem to feel this way concerning Yehoshua. Indeed, some even feel that he was not worthy of the appellation, ben Torah. His relationship vis-à-vis…

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For as an inheritance to Eisav have I given Mount Seir. (2:5)

“How can I alone carry your trouble and your burden and your quarrels?” (1:12)

These are the words that Moshe spoke to all Yisrael. (1:1)

These are the words that Moshe spoke to all Yisrael. (1:1)

He shall dwell in it until the death of the Kohen Gadol, whom he had anointed with the sacred oil. (35:25)

The Assembly shall rescue the killer from the hand of the avenger of the blood. (35:25)

“Take vengeance for Bnei Yisrael against the Midyanim. Afterward you will be gathered unto your people.” Moshe spoke to the people. (31:2,3)

If a man will take a vow to Hashem or swear an oath to prohibit a prohibition upon himself, he shall not desecrate his word; according to whatever comes from his mouth shall he do. (30:3)

He leaned his hands upon him and commanded him. (27:23)

YEARS

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