Rabbi L. Scheinbaum

And neither shall you set up a pillar which Hashem your G-d hates.” (16:22)

Rashi notes that, although the pillar was beloved by Hashem during the days of the Patriarchs, He now hates it because the Canaanim had employed it for idolatry. This comment is puzzling. The pagans also worshipped on altars, but altars were not prohibited by Hashem. Why did He single out the pillars to be forbidden? Perhaps, we can suggest a homiletic interpretation of this law. Prior to the Torah‘s transmission to Klal Yisrael, a Jew’s potential level for achievement was limited. Through the Torah and mitzvos, however, Hashem structured a new mandate to Klal Yisrael. They now had the obligation…

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Rabbi L. Scheinbaum In Shoftim, 5752

Judges and officers you shall make… and they shall judge the people with righteous judgment… you shall not turn judgment.” (16:18-19)

The Torah‘s transition from the third person form, and they shall judge, to the second person form, you shall not turn, seems enigmatic. The pasuk begins with the imperative to appoint judges, goes on to list their responsibilities and continues to implore the individual to be just in judgment! Horav Nissan Alpert Z”l interprets this change as the Torah‘s encouragement of each individual to assume personal responsibility for judging his fellow man in his own unique manner. Every person has the occasion to judge his fellow man, whether he chooses to do so from a positive or negative perspective…

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Rabbi L. Scheinbaum In Re'eh, 5752

“If among you there will be a poor man of one of you brethren … you shall not harden your heart … but rather open wide your hand to him. Also lend and lend him, sufficient for his need which he lacks.” (15:7-8)

According to the Torah, the duty to provide for the poor rests equally upon the community as a whole and upon every individual member thereof. This obligation is an essential principle of the law of tzedaka (charity). The community at large and each individual member must cooperate in order to realize the goal set by the Torah. Those who seek to fulfill the mitzvah by contributing only to communal funds do not embody the spirit of Jewish “giving” which is encouraged by the Torah. Based upon the Torah’s admonishment of “do not harden your heart,” one may assume that Jewish…

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Rabbi L. Scheinbaum In Re'eh, 5752

“You are children of Hashem your G-d, you shall not cut yourselves nor make any baldness between your eyes for the dead.” (14:1)

The concept of being considered Hashem’s children carries with it powerful consequences. As the children of Hashem, we are promised redemption from the depths of bondage, persecution, and the many other trials which have marked the chronicles of our tumultuous past. These special guarantees, however, are accompanied by the responsibilities of being Hashem’s children. We are inescapably subject to specific tasks, rigorous standards, and formidable punishment. Attribution as Hashem’s children implies a sympathetic and personal loving relationship. As the Bechor Shor emphasizes, even when one suffers excruciating loneliness as a result of the loss of a parent or…

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Rabbi L. Scheinbaum In Re'eh, 5752

“For Hashem your G-d is testing you to know whether you love Hashem your G-d.” (13:4)

The test of the false prophet is a formidable one. We are enjoined to refrain from listening to him even if his “man-made” miracles are impressive. Obviously, it is inherently difficult to withstand such a test. What is the trait which a Jew must possess in order to defeat the evil inclination which seduces him into believing in false prophets? The answer is found in this posuk. Hashem is testing us to see if we love Him. Man can transcend the questions of faith that confront him only through a relationship of love. Love can justify that which evades logical…

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Rabbi L. Scheinbaum In Re'eh, 5752

“The blessing: that you listen to the commands of Hashem your G-d … And the curse if you will not listen to the commands of Hashem your G-d.” (11:27-28)

Significantly, in reference to the blessing the Torah does not state “if you will listen,” but “that you will listen.” Hashem does not promise us earthly blessings because we have fulfilled His precepts. On the contrary, He wants us to fulfill His precepts in order that we be motivated towards an even higher level of adherence to Torah and mitzvos. In fact, greater material abundance strengthens our ability to translate Hashem’s laws into concrete practice. Indeed, fulfilling the mitzvah of “tzitzis” obviously requires the possessions of a garment, while the mitzvah of mezuzah requires one to maintain a form of…

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Rabbi L. Scheinbaum In Eikev, 5752

“And it shall be if you will listen diligently to My mitzvos.” (11:13)

Rashi explains the apparent redundancy of the verb listen with the comment “If you will listen to the old, then you will listen to the new.” The old and the new each have their own distinct advantages and disadvantages. The old maintains a certain authoritative authenticity which is not characteristic of the new. The old has demonstrated stability and strength by withstanding the test of time. On the other hand, the old lacks the freshness which is a unique component of the new. The heritage of the past should guide and inspire the framework during every new step. While novelty…

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Rabbi L. Scheinbaum In Eikev, 5752

“And Bnei Yisrael journeyed from Beeros Bnei Yaakon to Moserah, there Aharon died and there he was buried.” (10:6)

A number of questions concerning the text of this pasuk are appropriate. First, Bnei Yisrael did not travel from Beeros to Moserah. On the contrary, Moserah preceded Beeros in their list of encampments. Rashi cites the Midrash which explains that this was actually part of Moshe’s rebuke to Bnei Yisrael. Aharon’s death at Har Hahar effected the departure of the clouds of glory, which had previously protected them in the desert. This change caused great consternation among many of the people. In the ensuing confusion, the people attempted to return to Egypt. After traveling back eight encampments to Moserah they…

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Rabbi L. Scheinbaum In Eikev, 5752

“And you will say in your heart, it is my strength and the power of my hand that performed this valorous deed… and walk after other gods and serve them.” (8:17-19)

As Bnei Yisrael neared the culmination of their forty year trek in the desert, Moshe warned them of the pitfalls that might accompany their successful entry into Eretz Yisrael. As they forged their way, conquering the seven nations whose might was to prove no match for the Divinely ordained army of Bnei Yisrael, they might fall prey to pride and haughtiness. They might even begin to believe that their own military prowess enabled them to defeat their enemies. They might forget that it was Hashem who had promised them that these events would occur and that it was only through…

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Rabbi L. Scheinbaum In Va'eschanan, 5752

“And you shall bind them for a sign upon your hand and they shall be for frontlets between your eyes.” (6:8)

We may suggest that this pasuk implies an important truth concerning the manner of serving Hashem. The Tefillin we place on the forehead represent man’s external focus in serving Hashem. This concept is in conformity with the pasuk: And all the people of the earth shall see that Hashem’s Name is called upon you (Devarim 28:10). The Tefillin we place on the arm represent man’s inner struggle in serving Hashem. This concept can be derived from the daily prayer which we recite prior to putting on the Tefillin: That it be opposite the heart to subjugate the desires and thoughts…

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And neither shall you set up a pillar which Hashem your G-d hates.” (16:22)

Judges and officers you shall make… and they shall judge the people with righteous judgment… you shall not turn judgment.” (16:18-19)

“If among you there will be a poor man of one of you brethren … you shall not harden your heart … but rather open wide your hand to him. Also lend and lend him, sufficient for his need which he lacks.” (15:7-8)

“You are children of Hashem your G-d, you shall not cut yourselves nor make any baldness between your eyes for the dead.” (14:1)

“For Hashem your G-d is testing you to know whether you love Hashem your G-d.” (13:4)

“The blessing: that you listen to the commands of Hashem your G-d … And the curse if you will not listen to the commands of Hashem your G-d.” (11:27-28)

“And it shall be if you will listen diligently to My mitzvos.” (11:13)

“And Bnei Yisrael journeyed from Beeros Bnei Yaakon to Moserah, there Aharon died and there he was buried.” (10:6)

“And you will say in your heart, it is my strength and the power of my hand that performed this valorous deed… and walk after other gods and serve them.” (8:17-19)

“And you shall bind them for a sign upon your hand and they shall be for frontlets between your eyes.” (6:8)

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