Rabbi L. Scheinbaum

“And a man found him wandering in the field, and the man questioned him, “What are you looking for?” (37:15)

The Talmud explains that this “man” was actually the angel Gavriel who came to guide Yosef. The Kotzker Rebbe Z”l explains homiletically that this angel came to teach a lesson. Whenever one finds himself “wandering” on the pathways of life, confused and searching for answers, he should first clarify his goals. The first step on the road to certainty is the ability to define a purpose in life for oneself. We may suggest that when one knows what he is seeking, he will accept an intelligent answer to his question. When he doesn’t know what he is searching for, however,…

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Rabbi L. Scheinbaum In 5752, Vayeishev

“And Yaakov dwelt… These are the generations of Yaakov, Yosef was seventeen years old.” (37:1-2)

Rashi explains that Yaakov desired to dwell peacefully, but Yosef’s troubles beset him. Rashi’s statement reflects the tzaddik’s awesome sense of responsibility for continued growth. He constantly maintained the awareness that this world is the world of action, while ultimate repose is in the world-to-come. The Moreshes Moshe applies this concept to the importance of continued education and development, never being content to rest upon one’s past achievements. One would imagine that Yaakov had suffered enough in his ascension to the position of Patriarch. He would finally be able to relax and study without the worry that had been his…

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Rabbi L. Scheinbaum In Vayishlach, 5752

“Therefore, until this day, the Bnei Yisrael do not eat the sinew of the thigh vein.” (32:33)

Yaakov’s struggle with Eisav’s angel is memorialized in halacha by the prohibition against the consumption of the muscle injured in this struggle. The commentaries state a number of reasons as rationales for this mitzvah. These serve to guide Jewish survival during our exile. Horav Shimshon Raphael Hirsch Z”l notes the symbolic value of this injury. He points out that Yaakov’s physical injury represents for Eisav the real power that makes Yaakov invincible. Indeed, Yaakov’s descendants realize that their existence is not dependent upon the presence or absence of the thigh muscle. If Yaakov falters, it is not due to a…

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Rabbi L. Scheinbaum In Vayishlach, 5752

“And Yaakov was left alone, and there wrestled a (man) with him… and he touched the hollow of his thigh… Therefore the Bnei Yisrael do not eat the sinew of the thigh vein.” (32:25-33)

This narrative raises many questions. First, why was Yaakov alone, without his wives and children who had already crossed the river? Chazal respond that he had forgotten small jars and returned to retrieve them. Secondly, who was this “man” that wrestled with Yaakov? Chazal respond that this was Eisav’s “guardian angel”. We may also question the significance of the damage inflicted upon the thigh muscle. As a remembrance of this physical damage, we are forbidden to eat the sinew of an animal’s thigh muscle. We may suggest that the Torah is illustrating the effect of Am Yisrael’s exile upon…

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Rabbi L. Scheinbaum In Vayishlach, 5752

“And he said, your name will no longer be called Yaakov, but Yisrael.”

The blessing which Eisav’s angel bestowed upon Yaakov inadvertently hurt his descendants until this very day. When an individual member of another sect or nation commits any form of transgression, he alone is held accountable. Communal responsibility is not imposed upon the entire nation for the offense of an individual. This rule, however, unfortunately does not apply to Bnei Yisrael. When a Jew – a “Yaakov”- sins, it is not viewed as a singular transgression of one person; the entire community of “Yisrael” is held responsible. Your name will no longer be called “Yaakov” – but “Yisrael” from now you…

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Rabbi L. Scheinbaum In Vayishlach, 5752

“And Yaakov said G-d of my father Avraham and G-d of my father Yitzchak.” (32:10)

As Yaakov prayed to Hashem to save him from his evil brother Eisav, he invoked the merit of his saintly ancestors, the Patriarchs. Are they not, however, Esov’s ancestors? How can he entreat Hashem to listen to his prayers in lieu of Eisav’s? We may derive from this pasuk that only one who follows in the footsteps of his ancestors may invoke their merit. Yaakov followed the path which was paved by his forefathers; he maintained their ideals. We may add that it is not sufficient to merely emulate the actions of the Patriarchs externally, but it is even more…

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Rabbi L. Scheinbaum In Vayishlach, 5752

“And Yaakov was greatly afraid and distressed.” (32:8)

As a consequence of Yaakov and Eisav’s confrontation, Hashem made a revelation to Yaakov. A reminder of this encounter is interwoven into the daily life of Am Yisrael. Just as Yaakov and Eisav opposed each other, so, too, in contemporary life they face one another. They each represent a distinct way of life, originating from two different sets of goals. Yaakov is characterized as a hard-working and loving family man, blessed with children. Opposite him stands Eisav, a man of “accomplishment” and substance, of power and glamour. For twenty years Yaakov struggled to raise a family, to educate children, to…

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Rabbi L. Scheinbaum In Vayeitzei, 5752

“And now that you have gone away because of your great longing for your father’s home, why have you stolen my gods?” (31:30)

In his final confrontation with Yaakov, Lavan does not blame his son-in-law for taking his family and possessions to his father’s land. His sole unanswerable indictment was, “If you yearned so much to return to your father’s home, go, but why did you steal my gods?” Lavan’s accusation is a condemnation of all those who feel that a Jew’s distinctiveness is dependent upon where he lives. What difference does it make if one lives in America or in Eretz Yisrael, if he does not accept Hashem as the Creator and Ruler of the world? If our own synagogues resemble churches,…

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Rabbi L. Scheinbaum In Vayeitzei, 5752

“And Yaakov’s anger was kindled against Lavan.” – “And Yaakov was angry and he argued with Lavan.” (31:36)

The Chidushei HaRim notes that the traits of anger and indignation are mentioned solely in regard to Yaakov. The Torah does not apply this concept to the other two Patriarchs. He describes Yaakov as the Patriarch who excelled in the attribute of emes (truth), serving as the paradigm of “truth for truth’s sake” – the essence of truth. He was therefore the only one who appropriately exhibited anger and indignation. These are emotions which emanate from a source untainted by any form of self-serving interests. Horav Shimon Schwab Shlita explains that when the deceitful Lavan kissed his children and grandchildren…

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Rabbi L. Scheinbaum In Vayeitzei, 5752

“If Hashem will be with me and will guard me in the path that I go… and that I return in peace to the house of my father… and Hashem will be my G-d. And this stone that I have set up as a monument shall be Hashem’s house.” (28:20-22)

From this pasuk, we may derive an allusion suggesting when one should feel prepared to enter into communal service. The correct moment to go forth to spread Hashem’s Name is only after one has personally experienced that Hashem is with him. Only one who has been able to withstand the various trials of life’s experiences and has maintained himself on the appropriate level can build a place to disseminate the word of Hashem. He must remain uncompromised by the allure of contemporary society. Yaakov was not prepared to go forth until he had been assured of his own ability to…

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“And a man found him wandering in the field, and the man questioned him, “What are you looking for?” (37:15)

“And Yaakov dwelt… These are the generations of Yaakov, Yosef was seventeen years old.” (37:1-2)

“Therefore, until this day, the Bnei Yisrael do not eat the sinew of the thigh vein.” (32:33)

“And Yaakov was left alone, and there wrestled a (man) with him… and he touched the hollow of his thigh… Therefore the Bnei Yisrael do not eat the sinew of the thigh vein.” (32:25-33)

“And he said, your name will no longer be called Yaakov, but Yisrael.”

“And Yaakov said G-d of my father Avraham and G-d of my father Yitzchak.” (32:10)

“And Yaakov was greatly afraid and distressed.” (32:8)

“And now that you have gone away because of your great longing for your father’s home, why have you stolen my gods?” (31:30)

“And Yaakov’s anger was kindled against Lavan.” – “And Yaakov was angry and he argued with Lavan.” (31:36)

“If Hashem will be with me and will guard me in the path that I go… and that I return in peace to the house of my father… and Hashem will be my G-d. And this stone that I have set up as a monument shall be Hashem’s house.” (28:20-22)

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