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Home -> 5775 -> Vayeitzei

ויצא יעקב מבאר שבע וילך חרנה

Rabbi L. Scheinbaum
In Vayeitzei, 5775

And Yaakov departed from Beer-Sheva and went to Charan. (28:10)

The Torah underscores Yaakov Avinu’s departure from Beer-Sheva. This emphasis begs elucidation, because we know that Yaakov left Beer-Sheva. It is the place in which he was living. Obviously, when one leaves – he leaves from home. Rashi explains that when a tzaddik, righteous person, leaves a community, it is no ordinary departure. It is a major event, because the community will never be the same. The departure of a tzaddik creates a stir and leaves an impression. When a tzaddik is in a city, he is its glory, its splendor, and its beauty. When he departs, these qualities leave…

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Home -> Vayeishev -> 5775

וימאן... הן אדני לא ידע אתי מה בבית

Rabbi L. Scheinbaum
In 5775, Vayeishev

But he adamantly refused… Look – with me here, my master concerns himself about nothing in the house. (39:8)

The word va’yimaein, “And he (Yosef), adamantly refused,” has above it a shalsheles, which is one of the tamei ha’mikra, cantillation marks, rarely used in the Torah. The few times it is used, it is for the purpose of underscoring something specific. In this case, it notes the degree of refusal manifest by Yosef – adamant. The word shalsheles means chain, which lends itself to an inspirational story that adds commentary to this unique cantillation mark. Our story takes place during the dread Spanish Inquisition, when Jewish life in Spain and Portugal became meaningless, and Jewish blood flowed like water….

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Home -> Vayeishev -> 5775

ויהי ד' את יוסף ויהי איש מצליח... וירא אדניו כי ד' אתו וכל אשר הוא עשה ד' מצליח בידו

Rabbi L. Scheinbaum
In 5775, Vayeishev

Hashem was with Yosef, and he became a successful man… His master saw that Hashem is with him, and all that he would do Hashem would make successful in his hand. (39:2,3)

People go through life searching for success. They are seeking that unique elixir that will provide them with favorable achievement in all of their endeavors. Some are fortunate to find it; while, to others, it remains elusive. What is the key to success? Wherein does one find the passport to achievement? Yosef was successful. How did he do it? Rashi explains the phrase, ki Hashem ito, “Hashem was with him,” as Shem Shomayim shagar b’fiv, “The Name of Heaven was fluent in his mouth,” to mean that he would regularly refer to Hashem in conversation. The Midrash Tanchuma elaborates on…

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Home -> Vayeishev -> 5775

ויכר יהודה ויאמר צדקה ממני

Rabbi L. Scheinbaum
In 5775, Vayeishev

Yehudah recognized; and he said, “She is right: it is from me.” (38:26)

Tamar could have saved herself and the two fetuses that were growing in her womb – at the expense of Yehudah. She was not prepared, however, to step on someone in order to save herself. Potifar’s wife wanted very badly to be married to Yosef. She wanted to contribute to Klal Yisrael. Yosef was not prepared to take the wife of his master. This was not only immoral; it was also prohibited. Chazal teach that both women had noble intentions. They both wanted a role in building Klal Yisrael. Something was apparently lacking in the l’shem Shomayim, acting for the…

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Home -> Vayeishev -> 5775

וישמע ראובן ויצלהו מידם ויאמר לא נכנו נפש

Rabbi L. Scheinbaum
In 5775, Vayeishev

And Reuven heard, and he rescued him from their hand; he said, “We will not strike him mortally.” (37:21)

What is the meaning of “Reuven heard”? Was he not present together with his brothers? He did not “hear” from afar; he was there! The Midrash explains that, indeed, Reuven was there; it is just that he viewed the situation from a different vantage point than his brothers did. It was as if he had heard differently than they did. When Reuven heard Yosef relate his dream, he heard something which the other brothers either did not hear, or to which they did not bother listening: Yosef mentioned that there were eleven stars. This indicates that he still included Reuven…

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Home -> 5775 -> Vayeira

כי שמע אלקים אל קול הנער באשר הוא שם

Rabbi L. Scheinbaum
In Vayeira, 5775

For G-d has heeded the cry of the youth as he is, there. (21:17)

Avraham Avinu had a son, Yishmael, who deviated from the derech, path, which his father had surely encouraged him to follow. Likewise, Yitzchak Avinu had a son, Eisav, who paved for himself a path to infamy. Two sons – two reshaim, wicked men; yet, Yishmael repented, while Eisav died as he had lived – a rasha. One might suggest that Yishmael was made of finer spiritual material, better middos, character traits. This is not true. The angel told Hagar that her son would be a pera adam, a wild man, similar to a wild donkey– his hand in everything and…

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Home -> 5775 -> Vayeira

ויתפלל אברהם אל האלקים וירפא אלקים את אבימלך... וד' פקד את שרה

Rabbi L. Scheinbaum
In Vayeira, 5775

Avraham prayed to G-d, and G-d healed Avimelech… Hashem remembered Sarah. (20:17) (21:1)

Rashi notes the juxtaposition of Sarah Imeinu’s conception and giving birth to Yitzchak Avinu upon Avraham Avinu’s prayer on behalf of Avimelech. He explains that the Torah put this passage (Sarah’s conception and giving birth) next to the incident of Avimelech to teach that whoever seeks mercy by praying for his friend, while he himself (the individual praying) needs that same thing (for which he is praying on behalf of his friend), he (the one praying), is answered first. Avimelech was in need – Avraham prayed for him; thus, he was answered by Hashem – before Avimelech. Imagine two people…

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Home -> 5775 -> Vayeira

ויגש אברהם ויאמר האף תספה צדיק עם רשע

Rabbi L. Scheinbaum
In Vayeira, 5775

Avraham came forward and said, “Will You even obliterate righteous with wicked?” (18:23)

Avraham Avinu took the decree to obliterate Sodom seriously. Indeed, Rashi teaches that the word vayigash, “and (Avraham) came forward,” has three connotations – each one apparently applying to our Patriarch. We find “coming forward” used with regard: to war; to conciliation; and to prayer. Avraham undertook all of these approaches. He spoke strongly, arguing forcefully to establish his point; he appealed to Hashem to have mercy; and he prayed. He did all of this for the people of Sodom! Why? These were the most reprehensible people of the time. They made life miserable for anyone who had the misfortune…

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Home -> 5775 -> Vayeira

כי ידעתיו למען אשר יצוה את בניו ואת ביתו אחריו ושמרו דרך ד' - המכסה אני מאברהם את אשר אני עשה

Rabbi L. Scheinbaum
In Vayeira, 5775

Shall I conceal from Avraham what I do? (18:17) – For I have loved him, because he commands his children and his household after him that they keep the way of Hashem. (18:19)

The Torah relates that Hashem sent angels to Avraham Avinu to inform him of the Almighty’s plan to destroy Sodom. Why were they sent to tell Avraham about the impending destruction? The Torah explains, Ki yedativ, “Because I have loved him,” means because he [Avraham] teaches his offspring about Hashem, thereby encouraging them to observe His mitzvos. The reasoning begs elucidation. What relationship exists between the fact that he has dedicated his life to educating his children and the fact that Angels were sent to inform him of the impending destruction of Sodom? The sons of the Chasam Sofer, zl,…

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Home -> Vayechi -> 5775

וירא מנחה כי טוב... ויט שכמו לסבל

Rabbi L. Scheinbaum
In 5775, Vayechi

He saw that serenity is good… He bowed his shoulder to bear. (49:15)

When one peruses the brachah, blessing, given to Yissachar, it appears as a lesson in contradiction. Yissachar symbolizes the ben Torah who devotes himself to Torah study under all circumstances. One would think that, if he is confronted with peace and serenity, it would be an opportunity for relaxation and rejuvenation; rather, the Torah tells us that the peaceful repose is not Yissachar’s reaction to serenity. Instead of rest, Yissachar girds himself for hard work. Is this not counterproductive? Horav Yeruchem Levovitz, zl, explains that, if one wants to raise a healthy, content and happy child, showering him with material…

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