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Home -> 5775 -> Vayishlach

קטנתי מכל החסדים ומכל האמת אשר עשית את עבדך

Rabbi L. Scheinbaum
In Vayishlach, 5775

I have been diminished by all of the kindness and by all the truth that You have done Your servant. (32:11)

Rashi explains that Yaakov Avinu feared that his merits had been reduced as a result of the kindness and truth that Hashem had performed for him. He was concerned that, since the time that Hashem had promised to be with him, he had become soiled with sin, and this sin would cause him to be given over to Eisav. Rashi seems to be making two statements. First, the Patriarch was worried that the merits which might have protected him had been reduced by his acceptance of Hashem’s favors. True, he possessed many z’chusim, but he was spared until now from…

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Home -> 5775 -> Vayishlach

ויצו אותם לאמר כה תאמרון לאדוני לעשו, כה אמר עבדך יעקב

Rabbi L. Scheinbaum
In Vayishlach, 5775

He charged them, saying, “Thus shall you say, ‘To my lord, to Eisav, so said your servant Yaakov.’” (32:5)

A number of ambiguities seem to surround the meeting between Yaakov Avinu and his brother, Eisav. Midrash Rabbah posits that Eisav was not on his way to confront Yaakov; rather, our Patriarch instigated the meeting. Yaakov is compared to one who grabs the ear of a dog (Mishlei 26:17) and, as a result, the dog bites him. According to the Midrash, Hashem said to Yaakov, “Eisav is journeying along his way, and you initiate a meeting with him by sending him a message implying that you are his servant, Yaakov.” Chazal indicate that Yaakov erred by getting involved with Eisav….

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Home -> Vayikra -> 5775

על כל קרבנך תקריב מלח

Rabbi L. Scheinbaum
In 5775, Vayikra

On your every offering shall you offer salt. (2:13)

Salt is the only “food” which (since it is a condiment) does not have its own value. Its worthiness is noted only when it is mixed with other foods, thereby imparting its taste into that food. Horav Yisrael Chortkover, zl, comments that this is why the Torah demands salt to be placed on every korban, as a way of reminding and imbuing us with the notion that there is no value to the Jew who thinks and cares only about himself. A Jew’s true value is manifest when he devotes himself to others. Life is not about living alone, thinking…

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Home -> Vayikra -> 5775

והפשיט את העלה ונתח אתה לנתחיה

Rabbi L. Scheinbaum
In 5775, Vayikra

He shall skin the Elevation/Burnt Offering and cut it into pieces. (1:6)

Arrogance may not be the prime motivation for sin, but a sinner is certainly arrogant. His pretentiousness is the result of an exacerbated self-opinion, which allows him to act injudiciously. A more pronounced sense of self will provoke even greater and more audacious sin, while the sinner thinks that, as a result of his self-perceived greatness, he may act with impunity. One who is humble is careful concerning what he says and how he acts. Hence, his indiscretion is less common and certainly less pronounced.  Having said this, the question is: What motivates the arrogance? Every individual knows “himself.” He…

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Home -> Vayikra -> 5775

אדם כי יקריב מכם קרבן לד'

Rabbi L. Scheinbaum
In 5775, Vayikra

When a man among you brings an offering to Hashem. (1:2)

Rashi explains that the word adam in our pasuk is a reference to Adam HaRishon, the first human being, with a lesson regarding the laws of korbanos, offerings. As Adam did not bring any korbanos from stolen property, since essentially the whole world was his, so, too, may no one serve Hashem with anything that came into his possession in a dishonest manner. The Panim Yafos explains this idea practically. Adam HaRishon was last to be created, following the creation of an entire world with its myriad creations. Adam was fully aware that nothing belonged to him; after all, he…

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Home -> Vayikra -> 5775

ויקרא אל משה וידבר ד' אליו מאהל מועד

Rabbi L. Scheinbaum
In 5775, Vayikra

He called to Moshe, and Hashem spoke to him from the Ohel Moed. (1:1)

When Moshe Rabbeinu was summoned (Vayikra el Moshe – He called to Moshe), when Hashem wished to teach him a lesson or impart to him a new command, Moshe would reply, “Hineni – here I am, ready and willing to do whatever is asked of me.” Hashem would then inform Moshe of what it was that He wished. The pasuk implies that the call/summons was issued only to Moshe. This is not because Hashem’s voice is low and only Moshe could hear it. The Almighty’s voice can shatter trees; such is its awesome power. Hashem wanted that only Moshe would…

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Home -> Vayigash -> 5775

ויברך יעקב את פרעה

Rabbi L. Scheinbaum
In 5775, Vayigash

And Yaakov blessed Pharaoh. (47:7)

The blessing that Yaakov Avinu gave to Pharaoh had an enormous effect on Egypt’s agricultural bounty. Indeed, Rashi explains that, following Yaakov’s blessing, the Nile River rose up to “greet” Pharaoh and then irrigated the land. The Satmar Rav, zl, related that, in the twilight of the life of his grandfather, the Yismach Moshe, the heads of the community approached him with a complaint. Apparently, the sage davened privately in a room off of the main bais medrash. This bothered them. They added a few more foolish critiques, which they felt granted them permission to refuse him his meager salary…

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Home -> Vayigash -> 5775

ויסע ישראל וכל אשר לו ויבא בארה שבע

Rabbi L. Scheinbaum
In 5775, Vayigash

So Yaakov set out with all that he had and he came to Beer-Sheva. (46:1)

The Midrash asks where Yaakov Avinu went. Chazal respond, Lakutz arazim, “To cut down the cedar trees which his grandfather, Avraham Avinu, planted in Beer Sheva.” I have referred to this 0Midrash a number of times, but upon perusing it again, I am struck with two questions. Yaakov is on his way to greet his long-lost son, Yosef, for whom he had mourned for twenty-two years. Can one ever begin to imagine the excitement that coursed through the Patriarch at this time? His son that he had given up for dead was not only alive, but had achieved the epitome…

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Home -> Vayigash -> 5775

ויפל על צוארי בנימין אחיו ויבך ובנימין בכה על צואריו

Rabbi L. Scheinbaum
In 5775, Vayigash

Then he fell upon his brother Binyamin’s neck and wept; and Binyamin wept upon his neck. (45:14)

The casual reader of Biblical text, who refuses to look beyond the simple translation and delve into the profundities of the Torah’s interpretation, sees an emotional meeting between two brothers who had been separated for twenty-two years. This might be the case if this were a secular novel and the two heroes were simple people. When an encounter is recorded in the Torah for posterity and the players are Yosef and Binyamin, two members of Shivtei Kah, one must be obtuse to view this meeting superficially. Chazal illuminate the scenario when they tell us that this was no simple emotional…

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Home -> Vayigash -> 5775

ויפל על צוארי בנימין אחיו ויבך ובנימין בכה על צואריו

Rabbi L. Scheinbaum
In 5775, Vayigash

Then he fell upon his brother Binyamin’s neck and wept; and Binyamin wept upon his neck. (45:14)

Rashi quotes Chazal (Megillah 16b) who indicate that Yosef and Binyamin wept over the destruction of the Sanctuaries which would be built in their respective portions of Eretz Yisrael. Yosef cried over the two Batei Mikdash which were to be situated in Binyamin’s territory, while Binyamin mourned the Mishkan Shiloh which was to be in Yosef’s portion of Eretz Yisrael. Clearly, the weeping generated by these destructions could have occurred at a different time. Yosef and Binyamin had been separated for twenty-two years. The joy in meeting one another must have been overwhelming. Just talking about the missing years and…

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