Rabbi L. Scheinbaum

“And they will say one day, is it not because our G-d is not among us that these evils have come upon us? And I will surely hide My face in that day. For all the evil which they wrought in that they turned to other gods.” (31:17,18)

Horav Shimshon Raphael Hirsch Z”l emphasizes the speaker’s audacity. The sinned does not say, “I have sinned because Hashem has forsaken me.” Rather, he says, “It is because Hashem is not in my midst that I have sinned.” He does not find fault in his own behavior, so that he accepts responsibility for his own actions. Instead, he finds Hashem’s “behavior” to be the cause of his misfortune! He perceives that Hashem, whom he still refers to as his G-d, has abdicated his promise to protect and support him. If Hashem had only kept His promise, such sufferings would not…

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Rabbi L. Scheinbaum In 5752, Vayeilech

“And there shall come upon them many evils and troubles; so that they will say in that day; is it not because our G-d is not among us, that these evils have come upon us?” (31:17)

We may note the contrast in the text between the beginning and the end of this pasuk. While the posuk begins with the phrase many evils and troubles, at the end it only uses the word bad. What stimulated the transition, which has diminished this individual’s troubles? In order to resolve this problem, we must first understand the true meaning of ,urm – troubles. The origin of this word is rm which implies tightness or restriction. This alludes to moments when one is so tormented by troubles that he feels enveloped and unable to maneuver himself out from under the…

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Rabbi L. Scheinbaum In 5752, Vayeilech

“And Hashem said to Moshe, behold your days approach that you must die.” (31:14)

The Midrash mentions a poignant story which can serve as a lesson for us, especially during the current Days of Awe. The great sage, Rabbi Shimon Ben Chalafta, went to a bris milah, at which the child’s father made an impressive feast. In fact, after serving a very old wine to the guests, the father proudly proclaimed that he would age a portion of this wine for the future joyful occasions of his son. Upon leaving this feast, the sage encountered the Angel of Death, who seemed to be in a “happy mood.” he questioned the angel as to…

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Rabbi L. Scheinbaum In 5752, Vayeilech

“Assemble the people, the men, and the women, and the little children.” (31:12)

Rashi explains that the purpose of including the little children was to compensate those who had brought them. It seems peculiar that parents should be enjoined to bring little children to this great assemble only for the purpose of receiving reward! We may suggest the following lessons to be derived from this imperative. First, education is not bound by a specific time frame. Parents should seek to educate their children from an early age. Indeed, in this case, infants were being educated subconsciously, since they were too young to understand the words of Torah! The Talmud states that Rabbi…

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Rabbi L. Scheinbaum In Nitzavim, 5752

“Life and death I have set before you, the blessing and the curse, therefore choose life so that you may live, you and your children.” (30:19)

The word used by the Torah h,,bu – “I have set before you” to describe the two divergent paths which stand before every Jew seems puzzling. This word appears to be appropriate only to the context of blessing, as it shares a root with the word vb,n (present). Why, then, does the Torah use the same verb to apply to a curse, as well? The Shelah Hakadosh extends this question to include the idea of freedom of decision. When one is confronted with two reads, one leading to success, riches, and fame, and the other leading to trials, pain, and…

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Rabbi L. Scheinbaum In Nitzavim, 5752

“And Hashem your G-d will return your captivity and have compassion upon you and will return and gather you from all the nations.” (30:3)

Horav Shmelka of Nikelsburg Z”l offers an insightful interpretation for the word and “He will have compassion upon you” in the context of the pasuk. One who shows compassion in his relationship with people has undoubtedly repented his past sins, for transgressions create an attitude of cruelty towards others within an individual. Consequently, the Torah states that after one has repented, you will notice a compassionate nature about him. The character traits of a Jew are directly influenced by his spiritual attitude. Although he may superficially exhibit tendencies of compassion and decency, these are only facades which are not inherently…

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Rabbi L. Scheinbaum In Nitzavim, 5752

“And you shall return to Hashem your G-d.” (30:2)

The Ramban states that the Torah is describing the foundation and essence of “teshuva” (repentance) in this pasuk. Indeed, the entire chapter deals with this critical mitzvah. Horav Moshe Shternbuch, Shlita, explains the notion of “returning” to Hashem in the following manner: Man does not sin unless a foolish idea, which is antithetical to Torah philosophy, enters his mind. This idea festers within him, causing him to gradually separate himself from Hashem. A man who cogently reflects upon Hashem’s constant proximity to him never consciously sins. He is capable of sinning only after a subconscious feeling of remoteness has…

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Rabbi L. Scheinbaum In Nitzavim, 5752

“And Hashem removed them from their land… And He threw them out to a different land like this day.” (29:27)

According to the Masoretic tradition, the letter “lamed” of the word ofkahu (and He threw them out) appears enlarged. The commentators offer various reasons for this custom. Horav Dovid Feinstein, Shlita, offers an insightful homiletic interpretation. The name of the letter “lamed” implies the concept of teaching. He suggests that the purpose of Hashem’s exile of the Jews was not merely to punish them, but rather to teach them the ramifications of straying from the Torah. This is consistent with the principles of effective punishment by which one receives instruction in the consequences of his sins. When one realizes the…

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Rabbi L. Scheinbaum In Ki Savo, 5752

“Hashem has not given you a heart to recognize, and eyes to see, and ears to hear until this day.” (29:3)

In compliance with the Divine imperative, Moshe gave a special Sefer Torah to the tribe of Levi. Upon hearing this, Bnei Yisrael reacted in an unanticipated manner. They said, “Moshe, we also stood at Mount Sinai and received the Torah, why should you give dominance to the people of your tribe over it? In the future your descendants might claim it was given only to them and not to all of us. This could, Heaven-forbid, lead to the Torah ultimately being lost from Klal Yisrael.” When Moshe heard their reaction he responded, “Today, you have become a nation. This day…

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Rabbi L. Scheinbaum In Ki Savo, 5752

“And all these curses shall come upon you and pursue you… because you did not serve Hashem with joy.” (28:45-47)

We may note that the Torah reveals that the only sin which will effect these terrible curses is a deficiency in serving Hashem joyously. An insipid service of Hashem is not only wrong, but it also distorts the very essence of spirituality. As the Nefesh Hachayim points out, a service devoid of passion is comparable to the interaction characteristic of the relationship of a slave to his master or a prisoner to his captor. Why does the Torah inflict such terrible punishment upon one who fails to achieve this spiritual apex? Individual personalities vary, and not all people are…

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“And they will say one day, is it not because our G-d is not among us that these evils have come upon us? And I will surely hide My face in that day. For all the evil which they wrought in that they turned to other gods.” (31:17,18)

“And there shall come upon them many evils and troubles; so that they will say in that day; is it not because our G-d is not among us, that these evils have come upon us?” (31:17)

“And Hashem said to Moshe, behold your days approach that you must die.” (31:14)

“Assemble the people, the men, and the women, and the little children.” (31:12)

“Life and death I have set before you, the blessing and the curse, therefore choose life so that you may live, you and your children.” (30:19)

“And Hashem your G-d will return your captivity and have compassion upon you and will return and gather you from all the nations.” (30:3)

“And you shall return to Hashem your G-d.” (30:2)

“And Hashem removed them from their land… And He threw them out to a different land like this day.” (29:27)

“Hashem has not given you a heart to recognize, and eyes to see, and ears to hear until this day.” (29:3)

“And all these curses shall come upon you and pursue you… because you did not serve Hashem with joy.” (28:45-47)

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