Rabbi L. Scheinbaum

Thorns and thistles shall it sprout for you. (3:18)

The Chidushei HaRim cited by Sifsei Tzaddikim explains that what seems as a curse is actually a blessing in disguise. Hashem had originally warned Adam, “On the day that you eat from the Tree of Knowledge, you will die.” Well, Adam ate and did not die. What happened? We must therefore surmise that the “curse,” “Thorns and thistles shall it sprout for you,” which is a reference to yissurim b’Olam Ha’zeh, affliction/troubles in this world, is not really a substantive curse. The alternative to “thorns and thistles” is death. Not a bad trade-off. The following episode supports this hypothesis, as…

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Rabbi L. Scheinbaum In Bereishis, 5771

Hashem Elokim called out to the man and said to him, “Where are you?”… “The woman whom You gave to be with me – she gave me of the tree…” The woman said, “The serpent deceived me.” (3:9,12,13)

What really was the nature of Adam and Chavah’s sin, such that it necessitated their expulsion from Gan Eden? Ostensibly, it is because they ate of the Eitz HaDaas, Tree of Knowledge, and this is what is gleaned from the pesukim at first glance. However, Hashem did not banish them until after He had had a dialogue with them. Something in that conversation was the proverbial straw that broke the camel’s back. Something ensued from that conversation that made it evident to Hashem that they had to leave. Hashem “searched” for Adam and He called out, “Ayeca?” – “Where are…

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Rabbi L. Scheinbaum In Bereishis, 5771

When the earth was astonishingly empty, with darkness upon the surface of the deep… G-d said, “Let there be light,” and there was light… And G-d separated between the light and the darkness. (1:2-4)

Contrary to popular belief, the darkness of which the Torah speaks is not merely the absence of light. It is a specific creation, as it is clearly stated in Yeshayahu 45:7, Yotzeir ohr u’borei choshech – oseh shalom u’borei ra, “[I am the One] Who forms light and creates darkness, Who makes peace and creates evil.” The Midrash comments, “Great is peace, for Hashem did not commence His creation of the world with anything other than something which represents peace. What is this? It is light.” The Midrash goes on to cite the pasuk in Yeshayahu. We must endeavor to…

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Rabbi L. Scheinbaum In 5752, V'zos HaBrachah

“And (so) Moshe, servant of Hashem, died there.” (34:5)

The Torah‘s description of Moshe Rabeinu’s passing from this world seems to be an innocuous event. Horav Dovid Feinstein Shlita takes note of the word oa – “there.” He suggests that the Torah is implying that Moshe had only died “there,” suggesting that he did not die in other places. Indeed, Moshe’s soul lives on in all places where Torah is learned and lived, in order to inspire every Jew throughout history. We may apply this insight to the actual concept of life and death. One who lives his life in this world and leaves it in the manner in…

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Rabbi L. Scheinbaum In 5752, V'zos HaBrachah

“And of Levi he said Your Tumim and Your Urim belong to your pious one.” (33:8)

Everywhere else in the Torah the word urim precedes tumim. In this instance, the word tumim is notably placed first. tumim represents the idea of temimus – moral perfection – in the highest order. Moral perfection must precede urim – the highest degree of intellectual perfection. In this context, the Torah proceeds to describe the character of the tribe which is destined to bear the “Urim V’tumim.” The intellect is not the paramount trait. Rather, the moral character is the primary attribute. The tribe was obligated to structure a lifestyle which did not deviate from the strict moral character which…

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Rabbi L. Scheinbaum In 5752, V'zos HaBrachah

“Moshe commanded us the Torah, an inheritance of the community of Yaakov.” (33:4)

This pasuk, which is so prominent in Jewish life, is the first pasuk which a Jew utters upon rising in the morning and also the first pasuk we teach to our children. Its simplicity is noteworthy; its message is all encompassing. The word varun is linked with the verb arh, to inherit. This implies that Torah is our inheritance, a legacy which is bequeathed from generation to generation. From the first generation which stood at Har Sinai, who experienced the giving of the Torah through Divine Revelation, it is an inheritance. Each generation has the obligation to transmit the Torah…

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Rabbi L. Scheinbaum In 5752, Ha'azinu

“Because you trespassed against Me in the midst of Bnei Yisrael, at the waters of Meribah-Kadesh in the wilderness of Tzin, because you did not sanctify Me in the midst of Bnei Yisrael.” (32:51)

Rashi explains that Hashem was blaming Moshe and Aharon for limiting the opportunity for a heightened effect of Kiddush Hashem (sanctifying Hashem’s Name) when they caused water to flow from the stone. Had they spoken to the stone, rather than hit it twice, Hashem’s Name would have reflected a more sublime level of sanctification. Bnei Yisrael would have remarked, “If a mere stone, which does not receive reward or punishment, nevertheless fulfills Hashem’s imperative, we should certainly fulfill His mitzvos.” This grievance seems demanding. Although a greater miracle could have transpired had Moshe and Aharon spoken to the stone, nonetheless,…

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Rabbi L. Scheinbaum In 5752, Ha'azinu

“And Hashem saw and spurned (them), because of the provoking of His sons and daughters.” (32:19 )

In the straightforward interpretation of this pasuk, Hashem is angered by the evil acts of His children. Horav Nissan Alpert Z”l renders a homiletic interpretation which offers a profound insight into human nature. He applies the word “anger” to the sons and daughters, rather than attributing it to Hashem. The pasuk is consequently read in the following manner: Hashem spurned them because of the anger exhibited by His sons and daughters. Consider the impudence of Am Yisrael that they would demonstrate the arrogance to be “angry” at Hashem for not acceding to their selfishness and corruptness. How often do we…

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Rabbi L. Scheinbaum In 5752, Ha'azinu

Remember the days of old, consider the years of each generation, ask your father and he will declare to you, your elders and they will tell you.” (32:7)

In previous generations, the “Torah world” did not tend to study Jewish history for various reasons. Quite possibly the foremost reason has been the imperative to concentrate totally upon Torah study. This is in accordance with the dictum presented in Brachos 8b, “From the time the Beis Hamikdash was destroyed Hashem only has in His world the four cubits of Halacha.” The essence of His world revolves primarily around the dissemination of Torah. We will also focus upon another reason which is suggested by the Chazon Ish. Jewish history can only be recorded by someone who has the Divine Inspiration…

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Rabbi L. Scheinbaum In 5752, Ha'azinu

“Is He not your father that has gotten you, He made you and established you.” (32:6)

In Sanhedrin 99a Chazal state, When one teaches his friend’s son Torah, it is considered as if he “made” him, as it is written “and the soul which they made in Charan”. The Talmud is referring to the various “souls” that were “made” by Avraham Avinu in the course of his teaching people to believe in Hashem. From this statement in the Talmud, we may derive that the word “made” alludes to the act of establishing or completing an endeavor. Parents obviously share in a child’s creation, but the actual completion of an individual is accomplished only through Torah study…

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Thorns and thistles shall it sprout for you. (3:18)

Hashem Elokim called out to the man and said to him, “Where are you?”… “The woman whom You gave to be with me – she gave me of the tree…” The woman said, “The serpent deceived me.” (3:9,12,13)

When the earth was astonishingly empty, with darkness upon the surface of the deep… G-d said, “Let there be light,” and there was light… And G-d separated between the light and the darkness. (1:2-4)

“And (so) Moshe, servant of Hashem, died there.” (34:5)

“And of Levi he said Your Tumim and Your Urim belong to your pious one.” (33:8)

“Moshe commanded us the Torah, an inheritance of the community of Yaakov.” (33:4)

“Because you trespassed against Me in the midst of Bnei Yisrael, at the waters of Meribah-Kadesh in the wilderness of Tzin, because you did not sanctify Me in the midst of Bnei Yisrael.” (32:51)

“And Hashem saw and spurned (them), because of the provoking of His sons and daughters.” (32:19 )

Remember the days of old, consider the years of each generation, ask your father and he will declare to you, your elders and they will tell you.” (32:7)

“Is He not your father that has gotten you, He made you and established you.” (32:6)

YEARS

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