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Home -> 5762 -> Pinchas

Rabbi L. Scheinbaum
In Pinchas, 5762

“When he zealously avenged Me among them.” (25:11)

Kanaus, zealotry, is truly a noble trait – albeit a dangerous one. Quite often, the well-meaning zealot gets caught up in his enthusiasm, forgetting his original goals and objectives. He forgets that while his adversary is wrong, he is still a human being with feelings and emotions. To say one does not care about the person is to defeat the objective of his actions. The kanai, zealot, is guided by considerations of avodas Hashem, service to the Almighty, and not by any negative spiritual flaw that his adversary might possess. This is most often indicated by the manner in which he…

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Home -> 5762 -> Balak

Rabbi L. Scheinbaum
In Balak, 5762

“And an angel of Hashem stood on the road to impede him.” (22:22)

Hashem warned Bilaam not to curse the Jewish nation. Bilaam had the gall to attempt to defy Him. Hashem sent a Heavenly angel to block Bilaam’s path. The angel stood there with a drawn sword. Yet, Rashi describes this angel as an angel of mercy, sent by a compassionate G-d to prevent Bilaam from committing a sin which would catalyze his self destruction. The donkey who saw the angel saw a menacing angel brandishing a sword. Yet, he is described as an angel of mercy. In The Pleasant Way, Horav Avraham Pam, z.l., derives a compelling lesson from here. Life is…

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Home -> 5762 -> Chukas

Rabbi L. Scheinbaum
In Chukas, 5762

“Because you did not believe in Me to sanctify Me in the eyes of Bnei Yisrael, therefore, you will not bring this congregation to the land.” (20:12)

The commentators struggle to understand Moshe Rabbeinu’s sin. Some say that he was told to speak to the stone, and he hit the stone instead. Others say he spoke with anger to the people. In his Sefer HaIkrim, Horav Yosef Albo, z.l., gives a meaningful explanation. One of our principles of emunah is that Hashem bends teva, nature, to the needs of His faithful. Anyone who does not believe that Hashem fulfills the will of a tzaddik, righteous individual, denies the very basis of the Torah. It is especially true that when the opportunity to sanctify Hashem’s Name exists, the tzaddik…

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Home -> Chukas -> Uncategorized

Rabbi L. Scheinbaum
In Uncategorized, Chukas, 5762

“And speak to the rock.” (20:8)

Horav Leib Eiger, z.l., related that when he was a young boy studying with his grandfather, Horav Akiva Eiger, z.l., the  Nesivos, Horav Yaakov, z.l., m’Lissa, once came to visit. It so happened that the Chasam Sofer, z.l., Rav Akiva Eiger’s son-in-law, was also visiting at the time. Rav Akiva Eiger was overjoyed with his distinguished guests. Thus, he asked his rebbetzin to prepare a suitable meal for them. He asked a student from the yeshivah to serve the guests. During the meal, Rav Akiva Eiger asked the Nesivos to honor them with a discourse in Halachah. Rav Yaakov lectured impressively…

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Home -> 5762 -> Chukas

Rabbi L. Scheinbaum
In Chukas, 5762

“Miriam died there, and she was buried there. There was no water for the assembly.” (20:1-2)

The Kli Yakar explains that there is a distinct connection between Miriam’s death and Klal Yisrael’s lack of water. The Torah does not record that the assembly wept at Miriam’s death, as they did for Moshe Rabbeinu and Aharon. She was not eulogized properly, because they did not appreciate what they had received due to her merit. They knew that Moshe was the intermediary through which they received the Torah from Hashem. Aharon engendered harmony and unity among the people. Miriam had “long ago” helped save Jewish infants in Egypt, but no one remembered, it was “ancient history.” Therefore, Hashem dried…

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Home -> 5762 -> Korach

Rabbi L. Scheinbaum
In Korach, 5762

“And it (the earth) swallowed them and their households, and all the people who were with Korach.” (16:32)

Korach’s sons repented at the very last moment, so they did not die. They were originally involved in the dispute, but they later saw the  light. Korach, however, was  too  embroiled,  too  involved in himself, to be saved. He went down in infamy. Yet, I think there is something to be derived from this thought: Korach could not have been all that bad. Apparently, if his children repented, then there had to have been a value system at home that was spiritually correct. They had to have been raised correctly. Horav Avigdor HaLevi Nebentzhal, Shlita, cites the Arizal, who takes the…

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Home -> 5762 -> Korach

Rabbi L. Scheinbaum
In Korach, 5762

“They stood/arose before Moshe.” (16:2)

Targum Yonasan adds, V’kamu b’chutzpah, “They arose with insolence.” How does the pasuk imply that they acted with  chutzpah, impudence, towards Moshe Rabbeinu? On the contrary, the pasuk clearly states that they arose for him. Maharitz gives a pragmatic explanation, one that teaches us a profound lesson of the definition of chutzpah. He explains that knowing that Moshe was coming, they arose before he came, so that they would not have to get up for him. They refused to demonstrate any derech eretz, respect, for Moshe, so they were already standing when Moshe came. This is considered standing up with chutzpah….

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Home -> 5762 -> Korach

Rabbi L. Scheinbaum
In Korach, 5762

“And On ben Peles.” (16:1)

The Midrash teaches us that On ben Peles was saved as a result of listening to his wife. She asked him, “What do you gain by being involved  in  this  dispute?  Regardless  of  who  triumphs,  you still emerge as the loser. If Aharon is selected as Kohen Gadol – you will be his student. If Korach becomes the Kohen Gadol – you are still nothing more than a student. Why involve yourself in a ‘no win’ situation?” On’s wife spoke with seichel, common sense. Is this a reason to praise her? Basically, she only did what any level-headed person would do….

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Home -> 5762 -> Korach

Rabbi L. Scheinbaum
In Korach, 5762

“Korach took/separated himself.” (16:1)

What caused Korach, a distinguished leader in Klal Yisrael, to alienate himself to the degree that he fell to such a nadir of iniquity?  The  Bais  Yisrael  comments  that  these  two words, Vayikach Korach, “Korach took,” says it all. Korach’s approach to life was defined by “taking.” It was his goal; it was his raison d’etre. He took in gashmiyus, materialism, becoming one of Klal Yisrael’s wealthiest men. He also wanted to take in ruchniyus, spirituality. He was an oveid Hashem, one who serves Hashem, with great diligence. Among the carriers of the Aron Ha’kodesh, he represented the spiritual elite of…

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Home -> 5762 -> Shelach

Rabbi L. Scheinbaum
In Shelach, 5762

“And you shall not go astray after your heart and after your eyes.” (15:39)

In the Talmud Berachos 12b, Chazal interpret the meaning of “straying after one’s heart and eyes.” “Straying after the heart” is a reference to entertaining heretical thoughts, and “straying after the eyes” alludes  to permitting lewd thoughts to enter one’s mind. The Torah enjoins us to distance ourselves from places or situations which will inspire such sinful contemplations. We are provided with the mitzvah of Tzitzis as a reminder of our obligation to exercise care in avoiding these spiritual hazards. The Talmud Gittin 55b relates the story of Kamtza and Bar Kamtza, two people in Yerushalayim with very similar names….

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