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Home -> 5777 -> Balak

וישב ישראל בשטים ויחל העם לזנות אל בנות מואב

Rabbi L. Scheinbaum
In Balak, 5777

Yisrael settled in the Shittim and the people began to commit harlotry with the daughters of Moav. (25:1)

Bilaam tried acting out the façade of the righteous prophet who “could not” curse the Jewish people. In the end, his evil advice to have them stray after the pagan women was tragically successful. Bilaam’s wicked intentions willed out. The façade was over. The Talmud Sotah 22b relates that King Yannai was a scion of the Bais Chashmonaim, who had served both as Kohen Gadol and Melech. He became a tzeduki, massacring the chachamim. As a result, he was reviled by the Perushim, who were faithful to the chachamim and meticulously upheld the Torah – both Biblical and Rabbinic. He…

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Home -> 5777 -> Balak

מה טובו אהליך יעקב משכנותיך ישראל

Rabbi L. Scheinbaum
In Balak, 5777

How goodly are your tents, O Yaakov, your dwelling places, O Yisrael. (24:5)

Chazal teach that the word ohalecha, your tents, alludes to the study halls, and mishkenosecha, your dwelling places, alludes to the shuls. The similes of tents and dwelling places have found fertile interpretation among the Torah’s commentators. We will cite a few before suggesting our own. The Shearis Menachem (Parashas Vayishlach) wonders why we commence our daily prayers with a statement made by the wicked pagan prophet, Bilaam. He explains that Bilaam made this remark after observing the tznius, moral modesty, of the Jewish people, manifested by each tribe living distinct from one another; the doorways of each home not…

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Home -> 5777 -> Balak

כי מראש צרים אראנו ומגבעות אשורנו הן עם לבדד ישכן

Rabbi L. Scheinbaum
In Balak, 5777

For from its origins, I see it rock-like, and from hills, I do see it. Behold! It is a nation that will dwell in solitude. (23:9)

Tzurim is a reference to our Avos, Patriarchs. Gevaos refer, to our Imahos, Matriarchs. Meirosh tzurim er’eenu; I see the roots of this nation. They are firmly anchored in the tzurim and geva’os, Patriarchs and Matriarchs. It is part of their DNA. Hen am levadad yishkon. They are different in the sense that they live away from the pagans. They dress differently, eat differently, maintain a different set of morals. Bilaam was amazed by Klal Yisrael’s ability to retain their exclusivity. They stood out in a world that was so different from theirs. They dressed with tznius, retaining a sense…

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Home -> 5777 -> Balak

ויפתח ד' את פי האתון

Rabbi L. Scheinbaum
In Balak, 5777

Hashem opened up the mouth of the she-donkey. (22:28)

At times, the truth can be painful. It can be brutal. Why? Because it is the truth. Unembellished truth can be enlightening – but, sadly, not all of us are able to withstand the power of illumination. Balak sought to defeat the Jewish People. He hired Bilaam, an evil pagan prophet, to curse them. Bilaam was a powerful individual who had been blessed with being the pagan world’s response to Moshe Rabbeinu. In the end, Bilaam’s intended negative itent was transformed into positive results. Bilaam was not supposed to accept Balak’s offer, but, true to his evil, weak nature, he…

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Home -> 5777 -> Kedoshim

מפני שיבה תקום והדרת פני זקן

Rabbi L. Scheinbaum
In Kedoshim, 5777

In the presence of an old person shall you rise and you shall honor the presence of a sage. (19:32)

In the Talmud Kiddushin 32b, a Tannaic dispute is presented concerning a zakein ashmai, iniquitous elder, whether if one must honor him or not. Rashi is the one who defines ashmai as iniquitous. Tosfos disputes this, since it is a mitzvah not to respect an iniquitous elder. Such a person warrants disrespect. Therefore, Rabbeinu Tam explains ashmai to mean a boor, an ignoramus, one who is otherwise unworthy of respect. Nonetheless, since when are we enjoined to respect an ignoramus, simply due to his advanced age? One must earn respect, be worthy of the reverence accorded him by others. True,…

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Home -> 5777 -> Kedoshim

לא תלין פעלת שכיר אתך עד בקר. לא תקלל חרש

Rabbi L. Scheinbaum
In Kedoshim, 5777

You shall not withhold a worker’s wage with you until morning. You shall not curse the deaf. (19:13,14)

The Baal HaTurim notes the juxtaposition of the prohibition against cursing a deaf person, or anyone for that matter, upon the prohibition against withholding a worker’s wages. He explains that, despite one’s justification for monetary claim, he may not curse him. He should take him to court to litigate whatever claim he may have against him. The Torah outlines the parameters of dispute for us. Reuven worked for Shimon. It was not easy labor. He put in his time and effort, and now he expects to be paid. He has every right to demand his wages. His children were home…

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Home -> 5777 -> Kedoshim

קדושים תהיו... איש אמו ואביו תיראו ואת שבתותי תשמרו אני ד'

Rabbi L. Scheinbaum
In Kedoshim, 5777

You shall be holy… every man: your father and mother shall you revere and My Shabbasos shall you observe. I am Hashem. (19:2,3)

It was 1945 and Horav Moshe David Tenenbaum, zl, who was then head of the Vaad HaYeshivos in the Holy Land, went for a vacation in a small village in the north. As he was walking one day, a member of a nearby kibbutz approached him and asked if he could serve as the tenth man for a minyan. At first, he thought the fellow was teasing him, since it was a non-religious kibbutz and tefillah b’tzibur, davening with a minyan, was uncommon (to say the least). How surprised he was when he arrived at the kibbutz to meet the…

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Home -> 5777 -> Acharei Mos

אשר יעשה אתם האדם וחי בהם

Rabbi L. Scheinbaum
In Acharei Mos, 5777

Which man shall carry out and by which he shall live. (18:5)

V’chai bahem – “By which he shall live (by them)” is an enjoinment to us that mitzvos, commandments, are not to come in contradistinction to life. Thus, if performing a mitzvah endangers one’s well-being, his life supersedes the mitzvah, except for the three cardinal sins of idolatry, murder and forbidden relationships. Furthermore, if violating a mitzvah is under such circumstances which would bring about a chillul, desecration, of Hashem’s Name, his life takes second place to the mitzvah. The Chiddushei HaRim views the words, v’chai bahem, as setting the standard for mitzvah performance. We are exhorted to perform mitzvos in…

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Home -> 5777 -> Acharei Mos

אחרי מות שני בני אהרן בקרבתם לפני ד' וימותו

Rabbi L. Scheinbaum
In Acharei Mos, 5777

After the death of Aharon’s two sons, when they approached before Hashem, and they died. (16:1)

The Midrash (quoted by the Chida in Nachal Kedumim) relates that when Iyov heard of the incident concerning the tragic passing of Nadav and Avihu, he said, Af l’zos yecherad libi, “Even for this my heart trembles.” The Midrash Rabba (Vayikra 20) elaborates concerning Iyov’s trembling: (Iyov said to himself) “Titus the wicked had the audacity to enter the Kodesh HaKedoshim, Holy of Holies (a place where only the Kohen Gadol entered on the holiest day of the year, Yom Kippur), brandishing a sword. He pierced the Paroches, Curtain, and his sword emerged blood-soaked. Yet, he went in peacefully (unharmed)…

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Home -> 5775 -> Yisro

לא תגנב

Rabbi L. Scheinbaum
In Yisro, 5775

Do not steal. (20:13)

The Talmud Sanhedrin 86a, teaches that the Lo signov, “do not steal,” associated with the Aseres Hadibros, Ten Commandments, is a reference to kidnapping. This is not about stealing money from someone; rather, it is a case of capital punishment for stealing a human life. Horav Yaakov Galinsky, zl, points out that stealing is often viewed relatively. In other words, if someone appropriates an object illegally, his warped mind will likely convince him that this object is now his, and whoever takes it from him is the thief. This idea applies across the board to every case of monies finding…

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