Rabbi L. Scheinbaum

“And He will give me bread to eat and clothing to wear.” (28:20)

Yaakov does not want much, only the bare necessities to render life possible. The Alter of Kelm Z”l questions Yaakov’s request. Was Yaakov not aware that Hashem provides every individual’s needs? The Rambam states clearly that Hashem does not allow anyone to go without his basic needs fulfilled. Why then was Yaakov insecure regarding his material sustenance? He suggests that herein lies a profound lesson. Upon leaving his father’s home, Yaakov was occupied with the changes about to take place in his spiritual surroundings. Until recently his father’s protective influence dominated his life. He was now entering a new world…

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Rabbi L. Scheinbaum In Vayeitzei, 5752

“And he encountered the place, and he lay there because the sun had set, and he took of the stones of the place and put under his head.” (28:11)

The Midrash offers what seems to be contradicting explanations for the meaning of ouenc gdphu . It states that the word gdphu means to pray. Since this scene transpired in the evening, the Midrash says this alludes to Yaakov’s instituting Tefillas Arvis. There is another Midrash which interprets this pasuk differently, “He wanted to proceed and the whole world became like a wall in front of him.” Perhaps we may suggest a relationship between these two Midrashim. They reflect the life of a Jew throughout galus (exile) and suggest the effective response one must offer. ” ouenc gdpuh” – wherever…

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Rabbi L. Scheinbaum In Toldos, 5752

“And Eisav despised the birthright.” (25:34)

Whenever one studies this narrative, he will never cease to be amazed at Eisav’s apparent lack of sensitivity to anything of spiritual value. How does one sink so low as to exchange his prized inheritance for a mere bowl of lentil soup? Did Eisav completely lose his concept of spirituality? Horav Yechezkel Levinstein Z”l notes that this is truly a case in which people follow a misguided perspective of life. How often do we measure success by the yardstick of prosperity, position, or social standing, while simultaneously belittling success in the field of Torah endeavor? How often do we…

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Rabbi L. Scheinbaum In Toldos, 5752

“And Yaakov said sell this day your birthright to me.” (25:31)

The Midrash cites that Yaakov resorted to self-sacrifice in order to attain the birthright from Eisav. It continues to justify Yaakov’s desire for the birthright. This seems puzzling, for we have no indication of self-sacrifice on Yaakov’s part in order to gain the birthright. The Torah only mentions that Yaakov was able to exact the birthright from Eisav through cunning and guile. We may suggest that Yaakov indeed displayed a magnificent sublime form of self-sacrifice. The attribute which characterized Yaakov, is emes (truth) and he excelled in it. For Yaakov to resort to what seems to be subterfuge, even justifiably,…

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Rabbi L. Scheinbaum In Toldos, 5752

“And Yaakov was a simple (perfect) man dwelling in tents.” (25:31)

Many definitions are applied to the word “tam” – simple, plain, scholarly, single-minded, etc. These attributes all apply to Yaakov’s character. The phrase dwelling in tents seems to refer to his amazing diligence in Torah study. Noting the plural term “tents”, the Midrash interprets the Torah’s emphasis to be a message that Yaakov went from one tent of Torah to another seeking whatever Torah knowledge was available. It therefore seems peculiar that the word used for describing Yaakov’s singular devotion to Torah study is “dwelling”. Would it not have been more appropriate to state that “Yaakov studies” in the tents…

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Rabbi L. Scheinbaum In Toldos, 5752

“And the first one came out ruddy all over like a hairy mantle, and they called his name Eisav.” (25:25)

Rashi explains that the name Eisav is derived from the root word vag (made). Consequently, the name Eisav was given to him because of his appearance. He was completely formed and matured. We may suggest that the Torah is not merely concerned with describing Eisav’s extraordinary physical appearance, but rather in teaching a fundamental spiritual message, as well. Eisav exemplified a unique type of evil, evil disguised as good. The Midrash compares him to a large vessel, externally bejeweled with diamonds, while internally consisting of earthenware. He cared only for the superficial, viewing himself as complete as long as he…

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Rabbi L. Scheinbaum In Toldos, 5752

“Two nations are in your womb, and two kingdoms will be separated from inside you.” (25:23)

Rashi explains that while Yaakov and Eisav were still in the womb, they were distinct from one another. One was established in his evil ways and the other in his integrity. The Maharal asks, are we not taught that the evil inclination exerts its influence on the soul only from birth? Here we see that Eisav was already attempting to “run” to do evil while yet an embryo in his mother’s womb! He responds that Eisav did not simply accede to the effect of the evil inclination. Rather, Eisav was naturally attracted to evil elements. Whatever the case, the…

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Rabbi L. Scheinbaum In Chayei Sarah, 5752

“And he made the camels kneel outside the city next to the well toward evening.” (24:11)

This is the same time of day as the Torah mentions later (24:63), when Yitzchak looks up and discovers his future wife after reciting his prayer. This is the time which best suited Yitzchak’s personality and destiny. His father, Abraham, rose like a star in the firmament of humanity, making the world resplendent with his awesome love of Hashem and his fellow man. He was like the radiance of dawn. It was, therefore, he who instituted the prayer of Shacharis. Yitzchak, however, foresaw his fortunes waning in contrast to the glorious rise of his father. His life, missing the dazzling…

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Rabbi L. Scheinbaum In Chayei Sarah, 5752

“And Avraham said to his servant.” (24:2)

Perhaps one of the most noteworthy features of this narrative is its remarkable length. The Torah devotes sixty-six pesukim specifically to the chronology of finding a suitable mate for Yitzchak. This fact is in itself fascinating. One of the guidelines by which to understand Torah is the observation of the amount of space which is allotted to a given subject. The Creation of the universe occupies thirty-one pesukim. The Ten Commandments is apportioned fourteen pesukim, whereas the story of Yitzchak and Rivkah is related in sixty-six pesukim. We may derive from this apparent excess of pesukim that the marriage of…

Home -> 5752 -> Chayei Sarah

Rabbi L. Scheinbaum In Chayei Sarah, 5752

“And Avraham came to mourn for Sarah and to weep for her.” (23:2)

In this parsha, the Torah portrays Avraham in the role of husband and father. Therefore, the message of this parsha is addressed to the entire Jewish family. We study the death of the first Jewish mother, Sarah, and Avraham’s struggle to locate an appropriate burial place for his beloved wife. Ultimately, he fulfills his wish and brings Sarah to a final resting place. Life continues. The Moreshes Moshe poignantly elaborates this concept. The mourner’s Kaddish is not only a prayer for the dead; it is a prayer for the living as well. tcr vhna ase,hu ksd,h – Even greater and…

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“And He will give me bread to eat and clothing to wear.” (28:20)

“And he encountered the place, and he lay there because the sun had set, and he took of the stones of the place and put under his head.” (28:11)

“And Eisav despised the birthright.” (25:34)

“And Yaakov said sell this day your birthright to me.” (25:31)

“And Yaakov was a simple (perfect) man dwelling in tents.” (25:31)

“And the first one came out ruddy all over like a hairy mantle, and they called his name Eisav.” (25:25)

“Two nations are in your womb, and two kingdoms will be separated from inside you.” (25:23)

“And he made the camels kneel outside the city next to the well toward evening.” (24:11)

“And Avraham said to his servant.” (24:2)

“And Avraham came to mourn for Sarah and to weep for her.” (23:2)

YEARS

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