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Home -> Matos -> 5752

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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Home -> Matos -> 5752

Rabbi L. Scheinbaum
In 5752, Matos

“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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Home -> Matos -> 5751

Rabbi L. Scheinbaum
In 5751, Matos

“Avenge the Bnei Yisroel against the Midyanites.” (31:2)

One of the loftiest character traits which an individual can possess is that of hakoras hatov (expression of gratitude). This gratitude has been misconstrued to mean merely a repayment of someone else’s benevolent deed. There are many aspects to this attribute. One is that hakoras hatov is an obligation by which an individual is duty bound not only to acknowledge the immediate source of benefit, but he is even responsible to discern that which brought about the action of his benefactors, and to express his appreciation to them for their role in his gain. Rabbi Chaim Shmuelevitz Zt”l notes from…

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Home -> Matos -> 5751

Rabbi L. Scheinbaum
In 5751, Matos

“Arm from among you men for the military that they may go upon Midyan to bring Hashem’s retribution in Midyan.” (31:2)

 Rashi comments that the word “men” denotes “righteous men”. These were the type of individuals chosen to wage war against the Midyonites. After stating Klal Yisroel’s successes in battle, the Torah states that the soldiers brought all the spoils to Moshe (31:11). Rashi comments: This teaches us that they were honorable and righteous and were not suspected of robbery to send forth their hands to take from the booty without permission. This statement seems superfluous, since the Torah had previously made note that those chosen to serve as soldiers were righteous people. To respond, we must analyze the effects of…

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