Rabbi L. Scheinbaum

And He said, “Gaze, now, toward the Heavens, and count the stars if you able to count them!” And He said to him, “So shall your offspring be!” (15:5)

The Divrei Chaim explains the analogy to stars. Seen from the distance of the earth, stars appear miniscule. However, when seen in close proximity from above, their actual size is remarkable. Likewise, Klal Yisrael might be viewed as being diminutive and inconsequential in comparison to the nations of the world. But, upon Heavenly examination, their image changes immensely. Their true size increases as they are viewed through a Heavenly perspective. Horav Meir Shapiro, zl, offers a practical explanation for our being compared to stars. Hashem instructed Avraham Avinu to gaze upon the Heavens and count the stars – something which is…

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Rabbi L. Scheinbaum In Lech Lecha, 5771

So Avram went…and Lot went with him; Avram was seventy-five years old when he left Charan. (12:4)

Lot was the orphaned nephew of Avraham Avinu’s brother, Haran, who had died in the flames of Ur Kasdim, in his support. Our Patriarch felt a filial responsibility for his nephew. Therefore, he took him along when he moved. This explains why the Torah mentions this, even though it was not part of Hashem’s command. Why, however, does the Torah inform us of Avraham’s age at the time of departure? Does it really matter? Horav Zalman Sorotzkin, zl, distinguishes between ito and imo – two words which are used to imply “with” someone. There is a difference regarding the term…

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Rabbi L. Scheinbaum In Lech Lecha, 5771

“Go forth from your land, from your birthplace and from your father’s house to the land that I will show you.” (12:1)

Elearly, Hashem’s command to Avraham Avinu to uproot himself from his home and travel to a yet undesignated land serves as a metaphor for his descendants. Maaseh Avos siman l’banim, “The deeds of the fathers serve as a sign /portent for their sons/descendants.” We must learn to understand Avraham’s move and its purpose as a model for our own need to move on, move up, and move out – at the appropriate times. In his sefer, Nitzotzos, Horav Yitzchak Hershkowitz, Shlita, relates a shmuess, ethical discourse, given by Horav Chizkiyahu Mishkovsky, Shlita, to a gathering of Lev L’Achim volunteers. His words…

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Rabbi L. Scheinbaum In Noach, 5771

Make for yourself an Ark of gopher wood. (6:14)

The Teivah which transported Noach, his family and the multitude of creations on board is the symbol of salvation. Noach’s Ark personifies an island of calm in a sea of storm. The Chidushei HaRim, cited by his grandson, the Sefas Emes, translates teivah alternatively as “word.” The Teivah of old refers to the words of the Torah and tefillah, prayer, which are contemporary man’s salvation. The Talmud Makkos 10a compares the Torah to the Arei Miklat, Cities of Refuge, detailed at the end of Sefer Bamidbar (35:9-34). When we immerse ourselves in the words of the Torah, and when we…

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Rabbi L. Scheinbaum In Noach, 5771

For the earth is filled with robbery through them. (6:13)

The generation of the Flood did it all. Their behavior deteriorated to the point that immorality and idolatry had become a way of life. Their immoral conduct extended even to animals, whereby they completely disregarded the parameters of human decency and the separation between species. Yet, Chazal note that it was neither idolatry nor sexual perversion that catalyzed the final decree for their total extinction. It was chamas, gezel, robbery and thievery that brought them down. The commentators present a number of explanations why robbery was the ultimate factor that sealed their punishment. Ramban comments that robbery is a common-sense…

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Rabbi L. Scheinbaum In Noach, 5771

Noach was a righteous man, perfect in his generations. (6:9)

Rashi cites a debate among the Sages concerning Noach’s true spiritual plateau. Some maintain that Noach’s ability to sustain his righteous achievement, despite being surrounded by a generation of corruption, is to his credit. Indeed, had he lived in Avraham Avinu’s time, he would have achieved much more. Others maintain that Noach’s righteousness was relative to a generation that was morally and ethically corrupt. Had he lived in Avraham Avinu’s time, he would have paled in comparison. Veritably, a person should be judged in accordance with his environment, his challenges, his generation. Apples should be compared to apples. There is one…

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Rabbi L. Scheinbaum In Noach, 5771

Noach was a righteous man, perfect in his generations… And Noach, and his sons… went into the Ark because of the waters of the Flood. (6:9; 7:7)

Upon perusing the commentaries, we note contrasting opinions concerning the true nature of Noach’s tzidkus, righteousness. The Torah begins by stating that Noach was righteous – in his generations. This leads to a debate among the commentators concerning Noach’s status had he lived in a generation blessed with such a saint as Avraham Avinu. Was Noach a relative tzaddik, in relation to the wicked of his generation, or could he have passed the litmus test even in Avraham’s generation? In the next chapter, the Torah tells us that Noach entered the Teivah, Ark, “because of the waters of the Flood.” This…

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Rabbi L. Scheinbaum In Bereishis, 5771

“Sin rests at the door. Its desire is toward you, yet you can conquer it.” (4:7)

Herein lies the folly of man. True, the yetzer hara, evil inclination, is constantly on guard, looking for ways to entice us into sin. Man, however, does not have to succumb to its blandishments. He can prevail – if he really wants to: In Rashi’s immortal words, Im tirtzeh tisgaber alav. “If you want to, you will overcome it.” It is all up to us. If we want, we will succeed; if our desire to succeed is lackadaisical, we will fall into the clutches of the yetzer hara. The following episode gives meaning to the essential idea that it is…

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Rabbi L. Scheinbaum In Bereishis, 5771

And Hashem said to Kayin, “Why are you annoyed, and why has your countenance fallen? Surely, if you improve yourself, you will be forgiven. But if you do not improve yourself, sin rests at the door.” (4:6,7)

The Baal HaTanya, zl, derives an important lesson concerning human nature from this pasuk. We note that the individual outlook of people varies in perspective. There are those who see negativity all of the time. They care about mitzvah observance and seek every opportunity to strengthen it, but at what expense? Everywhere they go, whatever comes into their line of vision, they see sin. Everyone but themselves, of course, is not observing Torah and mitzvos properly: Shabbos observance is not what it should be; people are not learning enough; their manner of dress reflects western society’s moral bankruptcy – and the…

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Rabbi L. Scheinbaum In Bereishis, 5771

And Kayin brought an offering to Hashem of the fruit of the ground. As for Hevel, he also brought of the firstlings of his flock and from their choicest. And Hashem turned to Hevel and his offering, but to Kayin and to his offering He did not turn. (4:3-5)

The Torah informs us that Kayin brought of the fruit of the ground as an offering to Hashem. From the fact that the Torah underscores that Hevel’s sacrifice was derived from the choicest animals, we derive that Kayin’s offering was of a mediocre quality. Thus, Hashem turned to Hevel’s offering, rather than to Kayin’s, because Hevel brought from the finest of his animals. This seems a bit difficult to accept. Since when is there a competition among “good,” “better,” and “best” before Hashem? The Almighty cares only about attitude, not product. The individual’s intentions determine the true nature of the…

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And He said, “Gaze, now, toward the Heavens, and count the stars if you able to count them!” And He said to him, “So shall your offspring be!” (15:5)

So Avram went…and Lot went with him; Avram was seventy-five years old when he left Charan. (12:4)

“Go forth from your land, from your birthplace and from your father’s house to the land that I will show you.” (12:1)

Make for yourself an Ark of gopher wood. (6:14)

For the earth is filled with robbery through them. (6:13)

Noach was a righteous man, perfect in his generations. (6:9)

Noach was a righteous man, perfect in his generations… And Noach, and his sons… went into the Ark because of the waters of the Flood. (6:9; 7:7)

“Sin rests at the door. Its desire is toward you, yet you can conquer it.” (4:7)

And Hashem said to Kayin, “Why are you annoyed, and why has your countenance fallen? Surely, if you improve yourself, you will be forgiven. But if you do not improve yourself, sin rests at the door.” (4:6,7)

And Kayin brought an offering to Hashem of the fruit of the ground. As for Hevel, he also brought of the firstlings of his flock and from their choicest. And Hashem turned to Hevel and his offering, but to Kayin and to his offering He did not turn. (4:3-5)

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