Rabbi L. Scheinbaum

Rabbi L. Scheinbaum In Chayei Sarah, 5771

Avraham rose up from the presence of his dead. (23:3)

Horav Yechezkel Rabinowitz, zl, author of the Knesses Yechezkel and Admor of Radomsk, explains this pasuk homiletically: He cites the Talmudic dictum in Meseches Shabbos 153a, and Pirkei Avos 2:15, “Repent one day before you die.” The Talmud poses the question of whether one knows when he will die – “Therefore, one should repent daily, since he never knows if he will be around the next day. This will generate an entire life filled with teshuvah.” The Radomsker remarked that this is how a Jew should live: Today is the last day of my life. I was allowed to live today,…

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Rabbi L. Scheinbaum In Chayei Sarah, 5771

And Avraham came to eulogize Sarah and to bewail her. (23:2)

In his Sefer Chareidim, Horav Elazar Azkari, zl, writes, “It is a mitzvah to eulogize an adam kasher, a proper, upright man, as it is written, ‘And Avraham came to eulogize Sarah and to bewail her.’” This is part of gemillas chassadim, acts of lovingkindness. While it is the correct and proper thing to do, the sequence of events in the Parshah seems out of order. One would think that the first reaction to hearing the news of someone’s sudden passing would be weeping. Only later, after the emotion of the day has settled, does the mourner eulogize the individual, which appears…

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Rabbi L. Scheinbaum In Chayei Sarah, 5771

Sarah died in Kiryas Arba, which is Chevron in the land of Canaan; and Avraham came to eulogize Sarah and to bewail her. Avraham rose up from the presence of his dead… “Grant me an estate for a burial site with you, that I may bury my dead from before me.” (23:2-4)

These pesukim seem to tell a simple story: Sarah Imeinu had died. Avraham Avinu mourned her passing and sought a burial place, which was the Meoras HaMachpeilah. It seems straightforward. When one peruses the commentators who focus on the esoteric interpretation of the events, however, the story comes alive. Indeed, it is anything but simple. In his inimitable manner, Horav Pinchas Friedman, Shlita, takes us on a journey, viewing the course of events through the lens of Kabbalah. He cites Horav Yehonasan Eybeshutz, zl, in his Tiferes Yehonasan, who posits that the Meoras HaMachpeilah was the resting place for those tzaddikim,…

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Rabbi L. Scheinbaum In Vayeira, 5771

G-d tested Avraham. (22:1)

Chazal tell us that Avraham Avinu was tested ten times by Hashem. It seems strange that the Patriarch had to prove himself so many times. One test should have sufficed. If he passed, it indicated that he believed and was committed. What more is necessary? Indeed, Chazal teach us that the Akeidas Yitzchak, Binding of Yitzchak, was the most difficult test, and it was through this test that Avraham successfully completed his trial period. He was “in.” If the Akeidah was the turning point, if it was the final indication, why did Hashem not just test Avraham with the Akeidah?…

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Rabbi L. Scheinbaum In Vayeira, 5771

And it happened after these things/words that G-d tested Avraham. (22:1)

The nisayon, trial, of Akeidas Yitzchak, the Binding of Yitzchak, was the greatest of the ten trials which our Patriarch, Avraham Avinu, underwent. His triumph over the various challenges to his faith and his emotions, both as a father and as the first Jew, serves as a paradigm for – and major intercessor on behalf of – his descendants. The Akeidah epitomizes the Jew’s determination to serve Hashem, despite his difficult circumstances. Pesikta Rabbasi teaches that the Akeidah took place on Rosh Hashanah. For this reason, it serves as the Torah reading for the second day of Rosh Hashanah. That, together…

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Rabbi L. Scheinbaum In Vayeira, 5771

The child grew and was weaned, and Avraham made a great feast on the day Yitzchak was weaned. (21:8)

Rabbeinu Bachya writes that the world custom is to celebrate the day of child’s birth with a seudah, festive meal, or do the same on the day of a son’s Bris Milah. However, Avraham Avinu waited until Yitzchak was weaned. Why? He suggests that it was at this point that the Patriarch felt the time had come for his son to commence his Torah studies. This was the day of true joy. Pikudei Hashem yesharim mesamchei lev, “The orders of Hashem are upright, gladdening the heart” (Tehillim 19:9). Avraham celebrated his son’s birth and his entrance into the Covenant of…

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Rabbi L. Scheinbaum In Vayeira, 5771

“Because the outcry of Sodom and Amorah has become great, and because their sin has been very grave.” (18:20)

The outcry of the victims of Sodom’s physical and mental abuse was too much. The tears of the oppressed seeking liberation from their misery had reached the Heavenly sphere. The Talmud Sanhedrin 109b cites a number of cases depicting the perverted sense of justice which characterized Sodom. One of the more infamous decrees was their approach to hospitality. In fact, the “Sodom bed” has become a catchword for describing a situation where something is made to fit – regardless of its size. The custom was that when a visitor came to Sodom, they would lay him down on a bed…

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Rabbi L. Scheinbaum In Vayeira, 5771

“And Avraham will surely become a great and mighty nation… For I have loved him, because he commands his children and his household after him.” (18:18,19)

The pasuk seems to imply that Avraham Avinu’s z’chus was primarily due to the impact he would make on future generations – his adherence to the Mesorah, transmission of our heritage, throughout the generations. This is enigmatic. Is Avraham not worthy on his own account? After all, he was the first one to recognize Hashem; the individual who was willing to die in a fiery furnace for his convictions; the one who stood up against an entire pagan society to preach monotheism. Certainly, this is quite a résumé to consider! Is Avraham’s only merit the fact that he would pass it…

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Rabbi L. Scheinbaum In Vayeira, 5771

“What if the fifty righteous people should lack five? Would You destroy the entire city because of the five?” And He said, “I will not destroy if I find there forty-five. (18:28)

Simchah, joy, plays a significant – almost critical role – in our avodas Hashem, service to the Almighty. Without simchah, we are unable to sustain a meaningful and enduring relationship. The ultimate goal of a Jew is to bond with Hashem. Without joy, this is impossible, since the Shechina cannot rest in a place of atzvus – loosely translated as sadness, but as the Baal HaTanya defines it, a total absence of feeling. A sad person has feelings. A person in atzvus is mute, without emotion. This is why simchah and sadness can coexist, such as on Tishah B’Av. They are…

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Rabbi L. Scheinbaum In Lech Lecha, 5771

And he trusted in Hashem, and He reckoned it to him as righteousness. (15:6)

Rashi notes that concerning Hashem’s promise that Avraham Avinu would have offspring, the Patriarch did not request a sign, while regarding the promise of the Land, he did ask for a sign from Hashem asking: Bamah eida, “How shall I know?” Horav Yeruchem Levovitz, zl, explains this based upon a deeper understanding of the meaning of emunah, loosely translated as faith in Hashem. I say “loosely translated,” because faith and emunah are not identical. Faith is belief without proof, it’s more of a strong hypothesis, while emunah is much more profound. It is experiential. Emunah is derived from the word emes,…

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Avraham rose up from the presence of his dead. (23:3)

And Avraham came to eulogize Sarah and to bewail her. (23:2)

Sarah died in Kiryas Arba, which is Chevron in the land of Canaan; and Avraham came to eulogize Sarah and to bewail her. Avraham rose up from the presence of his dead… “Grant me an estate for a burial site with you, that I may bury my dead from before me.” (23:2-4)

G-d tested Avraham. (22:1)

And it happened after these things/words that G-d tested Avraham. (22:1)

The child grew and was weaned, and Avraham made a great feast on the day Yitzchak was weaned. (21:8)

“Because the outcry of Sodom and Amorah has become great, and because their sin has been very grave.” (18:20)

“And Avraham will surely become a great and mighty nation… For I have loved him, because he commands his children and his household after him.” (18:18,19)

“What if the fifty righteous people should lack five? Would You destroy the entire city because of the five?” And He said, “I will not destroy if I find there forty-five. (18:28)

And he trusted in Hashem, and He reckoned it to him as righteousness. (15:6)

YEARS

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