Rabbi L. Scheinbaum

“He shall not break his word.” (30:3)

In Chagiga 10a Chazal state, that although an individual may not break his own word, others may do so for him. This refers specifically to the power of annulment which a Torah sage maintains. Annulment is a procedure by which a Torah scholar can absolve a person from his vow in applicable circumstances. In addition, certain halachic requirements must be met. The Kli Yakar explains the reasoning behind this dispensation. When a Jew makes a vow, he does so with the assumption that the Torah authorities will concur with his decision. Consequently, the Rabbi has the power to invalidate an…

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Rabbi L. Scheinbaum In 5752, Matos

“And Moshe spoke unto the heads of the tribes of Bnei Yisrael saying: this is the thing which Hashem has commanded… he shall not break his word, according to all that proceeds from his mouth he shall do.” (30:2-3)

The parsha of vows is articulated in a unique fashion. This may be noted from Moshe’s first address to Am Yisrael’s leadership. The significance of this parsha lies in the statement of “He shall not break his word all that proceeds from his mouth he shall do”. Although it is a fundamental principle underlying the entire Torah, this imperative is expressed in a more concrete manner in the parsha of vows. Let us momentarily consider an important phrase which we frequently utter. One says, “Hear O’ Yisrael – Hashem our G-d, Hashem is one!” Unless this statement is heard…

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Rabbi L. Scheinbaum In Pinchas, 5752

“Nevertheless by lot the land shall be distributed, according to the names of the tribes of their fathers shall they inherit.” (26:55)

The “ones who entered Eretz Yisrael” took actual possession of the land only by virtue of their membership in the current generation of the fathers who were originally named in the first counting as the “ones who left Egypt”. These Fathers were the ones to whom Eretz Yisrael was promised. Due to their rejection of it, however, they conceded actual possession of it to their children. Their children were only to exercise this right in the names of their fathers. The most vital possessions of parents are their faithful descendants. They are the witnesses to the merit of the…

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Rabbi L. Scheinbaum In Pinchas, 5752

“Pinchas, the son of Elazar, the son of Aharon the Kohen, turned away My wrath from the Bnei Yisroel.” (25:11)

Rashi, at the end of the previous parsha, cites the Talmud in Sanhedrin 82b which states the following: He saw the deed and remembered the law. Pinchas asked Moshe, “I have received the law from you that one who commits harlotry with a gentile woman, zealous people have the right to strike him down.” Moshe’s response was “He who reads the letter He should be the carrier, i.e. let him who gives the advice be its executor.” Upon perceiving the tragic erosion of morality exhibited which the prince of the tribe of Shimon exhibited, Pinchas zealously responded to this travesty….

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Rabbi L. Scheinbaum In Pinchas, 5752

“Pinchas, the son of the Elazar, the son of Aharon the Kohen… so I did not consume Bnei Yisrael in My jealousy.” (25:11)

The Midrash explains that Pinchas saw the atrocity and remembered the law which applies to it, “One who commits harlotry with a gentile woman is liable of death by zealous people.” Pinchas acted immediately, killing the two perpetrators of this decadent act. The Midrash enumerates twelve miracles that were performed for Pinchas on that fateful day. Horav Meir Robman Z”l cites this Midrash as a source of inspiration and encouragement to those dedicated individuals who stand up to shield true Torah ideals from secular incursion. Pinchas, who was previously unknown, acted alone. In fact, the Midrash records that members…

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Rabbi L. Scheinbaum In Balak, 5752

“And Bilaam lifted up his eyes.” (24:2)

Rashi explains that Bilaam desired to bring upon Bnei Yisrael an evil eye. Here Bilaam’s three character traits – an evil eye, an arrogant spirit, and a greedy soul are exhibited. Rashi is referring to the Mishna in Avos (5:19) which contrasts the disciples of Bilaam to those of Avraham. The disciples of Avraham possess the attributes of a “good eye,” a humble temperament, and an insatiable spirit. Upon concluding the three comparisons between Bilaam’s and Avraham’s disciples, this same Mishna questions the difference between the disciples. The Mishna responds with the statement that Avraham’s disciples enjoy the fruits…

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Rabbi L. Scheinbaum In Balak, 5752

“And Bilaam smote the donkey to turn her into the way… And she lay down under Bilaam and he smote the donkey with a stick.”(22:23-27)

At first glance it appears, that Bilaam smote the donkey simply in order to turn her onto the correct path. The sequence of pesukim, however, seems to indicate that he smote the donkey in response to her ridicule, a public demonstration of lack of respect. “And Bilaam said unto the donkey, for you have mocked me, if there were a sword in my hand, I would now kill you.” (22:29) It seems incredible that Bilaam would want to kill his donkey for exhibiting disrespect toward him. Indeed, as Horav Yosef Dov Soloveitchik Z”l explains, this is the nature of an…

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Rabbi L. Scheinbaum In Balak, 5752

“And Bilaam smote the donkey to turn her into the way… And the angel of Hashem said to him, why have you smitten your donkey these three times?” (22:23-32)

When Bilaam set out on his journey to Balak, who desired is services in order to curse the Jewish nation, Hashem sent an angel with an unsheathed sword to hinder him. The donkey was miraculously able to see the angel, while Bilaam could not. The angel blocked the donkey’s path three times. After the first time, the donkey veered off the path, Bilaam hit him. This recurred when the donkey pressed Bilaam’s foot against a fence. The third time, the donkey, having nowhere to turn, settled down on the ground only to be hit again by Bilaam. When the donkey…

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Rabbi L. Scheinbaum In Balak, 5752

“If Balak would give me his house full of silver and gold I cannot go beyond the word of Hashem.” (22:18)

Bilaam offers a noble response to Balak which indicates a deep reverence for Hashem’s imperative. On a superficial level, there is no difference between Bilaam’s statement and our Patriarchs refusal to transgress Hashem’s command. Based on Bilaam’s actual words, the Alter of Kelm Z”l distinguishes between Bilaam’s intent and the approach of the Avos. Bilaam said, “I cannot go beyond the word of Hashem.” He refused to challenge Hashem’s literal words, but he nonetheless sought every opportunity to convince Hashem to grant him permission to go. Hashem percpetion that it was Bilaam’s desire to go, enabled him to leave….

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Rabbi L. Scheinbaum In Chukas, 5752

“Make for you a poisonous serpent and set it on a high pole. And it shall come to pass that everyone that is bitten when he looks upon it shall live.” (21:8)

The purpose of the serpent’s bite was to alert the people to the dangers which lurk in the wilderness. This awareness would make Bnei Yisrael cognizant of Hashem’s miraculous power which had kept these dangerous creatures far away from them in the past. Indeed, the people had not even known of their existence. When an individual was bitten, he had only to transfix the serpent’s image upon his mind. This image would remind him that even when he is protected from these serpents, through Hashem’s graciousness, the danger is a real one. This thought reinforces the concept that every…

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“He shall not break his word.” (30:3)

“And Moshe spoke unto the heads of the tribes of Bnei Yisrael saying: this is the thing which Hashem has commanded… he shall not break his word, according to all that proceeds from his mouth he shall do.” (30:2-3)

“Nevertheless by lot the land shall be distributed, according to the names of the tribes of their fathers shall they inherit.” (26:55)

“Pinchas, the son of Elazar, the son of Aharon the Kohen, turned away My wrath from the Bnei Yisroel.” (25:11)

“Pinchas, the son of the Elazar, the son of Aharon the Kohen… so I did not consume Bnei Yisrael in My jealousy.” (25:11)

“And Bilaam lifted up his eyes.” (24:2)

“And Bilaam smote the donkey to turn her into the way… And she lay down under Bilaam and he smote the donkey with a stick.”(22:23-27)

“And Bilaam smote the donkey to turn her into the way… And the angel of Hashem said to him, why have you smitten your donkey these three times?” (22:23-32)

“If Balak would give me his house full of silver and gold I cannot go beyond the word of Hashem.” (22:18)

“Make for you a poisonous serpent and set it on a high pole. And it shall come to pass that everyone that is bitten when he looks upon it shall live.” (21:8)

YEARS

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