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Home -> Vayeilech -> 5776

וילך משה ... ויאמר אליהם בן מאה ועשרים שנה אנכי היום

Rabbi L. Scheinbaum
In 5776, Vayeilech

Moshe went… He said to them, “I am a hundred and twenty years old today.” (31,1)

Parashas Vayeilech invariably falls before Yom Kippur.  The parsha begins with Moshe Rabbeinu reflecting on his life, in preparation for taking leave of his nation.  This perspective gives each and every one of us something to think about.  Even the quintessential leader of the Jewish People prepared to meet his Maker.  The confluence of the Parsha and the time of year gives us food for thought.  I recently came across a lecture from Horav Yoshiahu Yosef Pinto, Shlita, which adds compelling insight and even trepidation to the thoughts ruminating through our minds at this time of year. Moshe prayed fervently…

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Home -> 5776 -> Vayeitzei

מה פשעי מה חטאתי כי דלקת אחרי

Rabbi L. Scheinbaum
In Vayeitzei, 5776

What is my crime? What sin did I commit that you were in such hot pursuit of me? (31:36)

After over two decades of being cheated and surrounded by his evil father-in-law, Lavan, Yaakov Avinu left in the hope of finally having a home undisturbed by the nefarious machinations of his father-in-law. Lavan, of course, accused our Patriarch of every evil endeavor known to man. Yaakov’s response? “What is my crime?” No screaming; no shouting; no malediction; just a relaxed and calm, “What did I do?” How did he contain himself after so many years of suffering and degradation? Horav Reuven Karlinstein, Shlita, explains that Yaakov did not respond to Lavan, because he was acutely aware that Lavan was…

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Home -> 5776 -> Vayeitzei

וישא את קלו ויבך

Rabbi L. Scheinbaum
In Vayeitzei, 5776

And (Yaakov) cried out in a loud voice. (29:11)

The Torah informs us that Yaakov Avinu wept when he met Rachel Imeinu for the first time. Rashi gives us two reasons that the Patriarch wept.  Horav Arye Leib Heyman, zl, addresses both reasons, seeking the Divine Providential factor in each one, and explaining how it impacted our People for generations to come. The first reason that Rashi gives is that Yaakov saw b’Ruach HaKodesh, by Divine Inspiration, that he would not be buried with Rachel. He would be buried in the Meoras HaMachpeilah, while Rachel would be buried on the road near Bais Lechem. We wonder why, specifically at…

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Home -> 5776 -> Vayeitzei

ויגל את האבן מעל פי הבאר

Rabbi L. Scheinbaum
In Vayeitzei, 5776

And he (Yaakov) rolled the stone from the mouth of the well. (29:10)

Yaakov Avinu exhibited brute force when he rolled the heavy stone off the well. Was Yaakov attempting to impress Rachel Imeinu with his strength? Clearly, he had a deeper message to convey to his future wife than his brawniness. Furthermore, when Yaakov Avinu cried following his encounter with Rachel, Rashi explains that this weeping was the result of his seeing b’Ruach HaKodesh, Divine Inspiration, that Rachel would not be buried near him. If his vision was so penetrating that he could see the future, he obviously saw that Rachel was a righteous and virtuous woman who would certainly not be…

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Home -> 5776 -> Vayeitzei

ויגש יעקב ויגל את האבן מעל פי הבאר

Rabbi L. Scheinbaum
In Vayeitzei, 5776

He stepped near and rolled the stone from the mouth of the well. (29:10)

Rashi teaches that Yaakov Avinu was able to roll the stone off the well with the same ease as one removes a stopper from a bottle opening. Are Chazal that impressed with Yaakov’s physical strength that they feel it is a necessary lesson to impart to us? Are we that interested in our Patriarch’s physical prowess? Furthermore, in Tefillas Geshem, we say, Yichad lev v’gal even mi’pi be’er mayim… Baavuro al timna mayim, “He dedicated his heart and rolled a stone off the mouth of a well of water… For his sake, do not hold water back!” What merit does…

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Home -> 5776 -> Vayeitzei

ויפגע במקום וילן שם כי בא השמש

Rabbi L. Scheinbaum
In Vayeitzei, 5776

He reached the place and spent the night there because the sun had set. (28:11)

Darkness can be overwhelming. The symbolism inherent in darkness can be debilitating, since it evokes hopelessness; when there is no hope, there is no life. Hope is the candle that lights up the darkness, regardless of the size of the candle. Sadly, consistent with the well-known proverb, too many of us are too busy cursing the darkness to seek out a candle to counteract the darkness. We are too intensely involved in complaining about the miserable hand that has been dealt to us to focus on the positive, in order to engender hope into our lives. Yaakov Avinu had two…

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Home -> Vayeishev -> 5776

וימאן... ואיך אעשה הרעה הגדלה הזאת וחטאתי לאלקים

Rabbi L. Scheinbaum
In 5776, Vayeishev

But he adamantly refused… how then can I have perpetrated this great evil and I have sinned against G-d. (39:8,9)

Above the word va’yima’en, “but he adamantly refused,” are two cantillation signs/notes, a shalsheles followed by a p’sik; the shalsheles is a rarely used sign. Together, they underscore the word va’yima’en, indicating that Yosef’s refusal was emphatic and unequivocal. It was a definitive “No!” which offered Potifar’s wife no question about her ability to entice Yosef into committing a sin with her. He asserted that there was no room whatsoever for negotiation. It was only after he emphatically said, “No!” that he explained his reasons to her. From this pasuk, Horav Shlomo Amar, Shlita, derives the Torah’s approach to dealing…

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Home -> Vayeishev -> 5776

והנה ארחת ישמעאלים באה מגלעד וגמליהם נשאים נכאת וצרי ולוט

Rabbi L. Scheinbaum
In 5776, Vayeishev

Behold! – A caravan of Ishamelites was coming from Gilead, their camels bearing spice, balsam and lotus. (37:25)

Rashi’s commentary is well-known. After all, why did the Torah find it necessary to mention the cargo carried by the Ishmaelite caravan? He explains that the Torah is teaching us that Hashem intervened on behalf of Yosef. Ishmaelite caravans usually transported foul-smelling cargo, such as naphtha and tar, but, in order to spare the righteous Yosef the discomfort of smelling the offensive odor, Hashem arranged for this caravan to carry sweet-smelling fragrances. Many lessons can be gleaned from Rashi’s interpretation of the sudden change in Ishmaelite cargo. Indeed, Horav Eliyahu Baruch Finkel, zl, categorizes these lessons, based on individual insights…

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Home -> Vayeishev -> 5776

וישמע ראובן ויצלהו מידם ויאמר לא נכנו נפש

Rabbi L. Scheinbaum
In 5776, Vayeishev

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

Two of his brothers attempted to save Yosef from his fate: Reuven and Yehudah. Yet, it is only Reuven who has been recognized as the one who made the attempt, and it is he alone who has received credit for his effort. Why? Chazal (Makkos 10a) explain, She’hu posach b’hatzalah techilah, “He was the first to initiate the rescue of Yosef.” Yehudah made the attempt by convincing them to sell Yosef. Should he not also have received credit for his good intentions? The Ponevezer Rav, Horav Yosef Kahaneman, zl, teaches us a profound lesson concerning the true meaning of “saving…

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Home -> 5776 -> Vayeira

וימל אברהם את יצחק בנו בן שמונת ימים כאשר צוה אתו אלקים

Rabbi L. Scheinbaum
In Vayeira, 5776

And Avraham circumcised his son, Yitzchak, when he was eight days old, as Hashem had commanded him. (21:4)

For the Jew, Bris Milah, circumcision, is much more than a rite of passage; it defines him.  This applies to a halachic bris, performed by a bona fide mohel.  It does not apply to the surgical procedure performed by one is who not of the Jewish faith – either by birth or by practice.  The Jewish child that has been ritually circumcised shares an inextricable bond with the Almighty that transcends any form of physical ligature.  In his commentary to Chumash, Horav Aryeh Leib Heyman, zl, very beautifully explains this relationship.  He notes that the Torah does not mention Avraham…

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