Rabbi L. Scheinbaum

Rabbi L. Scheinbaum In Va'eschanan, 5752

“Hear, O’ Israel, Hashem our G-d, Hashem is One.” (6:4)

This pasuk has been emphasized more than any other words of the Torah. We are commanded to recite it twice daily, to bind it to us in our Tefillin, and to write it in the Mezuzahs on our door posts. Throughout our tumultuous history this pasuk has been our source of courage, inspiration, and salvation. It has been the first pasuk a Jew is taught as a child and the last he utters before he dies. This proclamation of Hashem’s Oneness has been on the lips of the martyrs throughout the generations as they sacrificed their lives on Kiddush Hashem….

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Rabbi L. Scheinbaum In Va'eschanan, 5752

“And he shall flee unto one of these cities and he shall live.” (4:42)

The Rambam states that a student who is exiled to the cities of refuge because he has inadvertently killed a fellow Jew must be accompanied by his Torah teacher. He cites the word “hju” – “and he shall live”, as the basis for this law. Torah is the lifeblood of a Jew. Torah study keeps one’s soul alive in this world and enables him to continue life even after his physical death. Since a student cannot properly study without his teacher, his “rebbe” is obligated to go with him. One who understands the value of this life force will…

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Rabbi L. Scheinbaum In Va'eschanan, 5752

“And know this day and lay it to your heart that Hashem, He is G-d.” (4:39)

We may question the use of the word emunah, “faith”, regarding belief in Hashem. Is it not one of the most basic axioms that a world such as ours could not have come into existence and continue to endure without a supreme Creator and Ruler? This is especially obvious when one notes the intricacies of human development. It is not even remotely possible for man to have appeared on earth without any form of Divine intervention. The Rambam cites the above pasuk as the proof text for the knowledge that there is a supreme Creator who is the very…

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Rabbi L. Scheinbaum In Va'eschanan, 5752

“You shall not add unto the word which I command you, neither shall you diminish from it.” (4:2)

The admonishment against diminishing a word of the Torah is easily comprehensible. Why are we exhorted, however, not to add mitzvos to the Torah? Would not adding mitzvos serve to enhance our service of Hashem? Horav Yaakov Neiman Z”l responds with a simple, but emphatic, statement. We must believe that the Torah was given directly to Moshe by Hashem. He presented the book with all aspects of each mitzvah fine-tuned to perfection. Thereafter, he handed the Torah to Moshe to transmit to Bnei Yisrael in its entirety. As it is expressed so eloquently in Tehillim (19) “the Torah of Hashem…

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Rabbi L. Scheinbaum In 5752, Devarim

“Do not contend with them, for I will not give you of their land.” (2:5) – “Be not at enmity with Moav, and do not contend with them in battle.” (2:9) – “Do not harass them and do not contend with them for I will not give of the land of the children of Ammon to you for a possession.” (2:19)

After their lengthy sojourn in the desert, Bnei Yisrael had attained a reputation for their physical prowess which commanded profound respect. They had the “ability” to achieve many more conquests, exterminating their adversaries. Hashem implored them, however, three times to refrain from battle. He declared three adversaries who possessed choice pieces of land to be off limits. The Abarbanel cites Hashem’s desire to educate Bnei Yisrael as the reason for this command. Bnei Yisrael felt confident that they could defeat all opposition with their own strength. In order to curb their audacious attitude, it was essential to place specific controls…

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Rabbi L. Scheinbaum In 5752, Devarim

“And you came near to me all of you.” (1:22)

Rashi explains the words “all of you” to mean the young pushing elders and the elders pushing the heads in a sort of confusion. In essence this was Moshe’s rebuke to Bnei Yisrael. In order to encourage its own growth, the younger generation ought to be able to accept guidance from the elders. In this instance, however, there was complete chaos, as the young gave orders and advised the leadership. What is even more notable is that the elders heeded the dictates of this new “leadership”. Indeed, a similar phenomenon occurred during the near tragic recognition of the infamous false…

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Rabbi L. Scheinbaum In 5752, Devarim

“You shall not respect persons in judgment, the small and the great alike, you shall listen to, you shall not fear the face of any man, for the judgment is Hashem’s.” (1:17)

Rabeinu Yonah in his Sharei Teshuvah (3:33) cites this pasuk as a reassurance to Torah leadership that they should not fear reprisal from any decision they render. Judgment comes from Hashem and He will protect those who stand resolute in executing His imperatives. We may question the stated rationale for this mandate, “for judgment is Hashem’s”. What relationship exists between the source of judgment and the need for courage in administering legislation? This pasuk may be clarified in the following manner. Chazal made a very strong statement regarding the character of a Talmid Chacham (Torah scholar). Any Talmid Chacham…

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Rabbi L. Scheinbaum In 5752, Devarim

“And Di Zahav.” (1:1)

Rashi interprets the place of Di Zahav etymologically to refer to the “excess gold” that Bnei Yisrael acquired upon leaving Egypt. Unfortunately they submitted to their cravings and created the Golden Calf from this abundant gold. Boredom coupled with affluence can create a highly volatile situation. If Moshe’s goal was to rebuke Bnei Yisrael for the Golden Calf, why did he provide them with a defense for this deed? Excess gold may, indeed, have been the reason for the sun of the Golden Calf. Horav Dovid Feinstein Shlita explains that there are two distinct possible orientations towards newly…

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Rabbi L. Scheinbaum In 5752, Masei

“For blood pollutes the land.” (й”о д”о)

The word “yachnif” is a derivative of the Hebrew word “chanufah” which means flattery. It seems peculiar that the Torah uses such a word in regard to murder. Horav Moshe Feinstein Z”l cites the contrast between the perspectives of the Torah and contemporary society regarding murder as the Torah’s basis for the use of this word. Current society deplores murder because of its damaging effect on the world. For example, if a nation feels that another nation is a threat to its future, it will wage war against that nation. Indeed, many nations feel that war is constructive, for it…

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Rabbi L. Scheinbaum In 5752, Masei

Cities of refuge they shall be for you. And there shall run the murderer who kills any person through error… And he shall dwell there until the death of the Kohen Gadol.” (35:11-25)

It is well known that one who accidentally murders is exiled to the cities of refuge to reside there until the demise of the current Kohen Gadol. What is the halacha, however, in the event that the Kohen Gadol dies immediately following the announced verdict? Is the murderer to be exiled or is he free to return home? The halacha in this case is clear: He may go home, and it is considered as though he had fulfilled his commitment in the city of refuge. There is yet another situation that must be halachically clarified. If the Kohen Gadol…

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“Hear, O’ Israel, Hashem our G-d, Hashem is One.” (6:4)

“And he shall flee unto one of these cities and he shall live.” (4:42)

“And know this day and lay it to your heart that Hashem, He is G-d.” (4:39)

“You shall not add unto the word which I command you, neither shall you diminish from it.” (4:2)

“And you came near to me all of you.” (1:22)

“You shall not respect persons in judgment, the small and the great alike, you shall listen to, you shall not fear the face of any man, for the judgment is Hashem’s.” (1:17)

“And Di Zahav.” (1:1)

“For blood pollutes the land.” (й”о д”о)

Cities of refuge they shall be for you. And there shall run the murderer who kills any person through error… And he shall dwell there until the death of the Kohen Gadol.” (35:11-25)

YEARS

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