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Home -> 5762 -> Beha'alosecha

Rabbi L. Scheinbaum
In Beha'alosecha, 5762

“We are journeying to the place about which Hashem had said, ‘I shall give it to you.’ Go with us, and we shall treat you well.” (10:29)

As Klal Yisrael “packed up” in preparation for their long journey through the wilderness, a journey that was to last forty years, Moshe Rabbeinu had a conversation with his father-in-law, Yisro: “Please join us on our journey,” Moshe implored Yisro. The wise father-in- law responded in the negative: “I am going home to my land and the place of my birth.” But Moshe did not give up, “Please do not forsake us, inasmuch as you know our encampment in the wilderness, and you have been as eyes for us. We need your assistance, your perspective, your advice.” The Yalkut Shimoni interprets…

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Home -> 5762 -> Naso

Rabbi L. Scheinbaum
In Naso, 5762

“On the second day Nesanel ben Tzuar, the prince of Yissachar, offered.” (7:18)

Although each Nasi, prince, brought the same sacrifice, the Torah seeks to emphasize the importance of the independent declaration of each individual Nasi. Horav Yechezkel Levenstein, z.l., infers from here the uniqueness of every individual and our responsibility to respect each and every Jew – regardless of his background or position. He cites the Rambam, who posits that to include all of the Nesiim under one blanket grouping would be to diminish the individual honor each one deserved. The Torah is very careful to show respect to every one of Hashem’s creations – even inanimate ones. Regrettably, we think that respect…

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Home -> 5762 -> Naso

Rabbi L. Scheinbaum
In Naso, 5762

“Let them place My Name upon Bnei Yisrael and I shall bless them.” (6:27)

Why does the Torah add this last phrase? Every blessing begins with Hashem: “Hashem should bless you”; “Hashem should make His face shine upon you”; “Hashem should turn His face unto you,” etc. We already know that Hashem is granting the blessing. Horav Simchah HaKohen Sheps, z.l., in his Sefer, Simchas HaTorah, explains that this last phrase is an added blessing. Even after one receives a blessing from Hashem, he must internalize the fact that the blessing comes only from Hashem. Nothing that one receives has any source other than Hashem. This, in itself, is a profound perception. For while many…

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Home -> 5762 -> Naso

Rabbi L. Scheinbaum
In Naso, 5762

“The Kohen shall inscribe these curses on a scroll and erase it into the bitter waters.” (5:23)

Although it is forbidden to erase Hashem’s Sacred Name, and one who does so is punished with malkos, lashes, Hashem  commanded that His Name be erased in order to engender peace and harmony between man and his wife. Domestic tranquility is the anchor  of the Jewish family unit, so that one must go to all lengths to enhance the unity of the marriage bond. Throughout history, we find that this was a priority of many of our gedolim, Torah leaders. Most recently, an individual of the calibre of Horav Moshe Aharon Stern, z.l., invested endless time and energy to assure that…

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Home -> 5762 -> Naso

Rabbi L. Scheinbaum
In Naso, 5762

“Any man whose wife deviates from the right path.” (5:12)

The sotah, wayward wife, has deviated from the prescribed moral path of a Jew by acting inappropriately and cavorting with another man  after  being  admonished  by  her  husband  to  desist from this relationship. The word sotah may also be derived from shoteh, which denotes a fool/an individual who has deviated from the normal psychological profile. The shoteh has no emotional control. The sotah has acted in a manner that bespeaks a breakdown of her mental faculties. Indeed, Chazal say that one does not sin unless he has first had a mental lapse. To deviate morally is not simply a shortcoming in…

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Home -> Bamidbar -> 5762

Rabbi L. Scheinbaum
In 5762, Bamidbar

“Those who encamped before the Mishkan to the front, before the Ohel Moed to the east, were Moshe and Aharon and his sons.” (3:38)

Rashi cites the Midrash Tanchuma which declares, “Fortunate is a tzaddik and fortunate is his neighbor.” Because the tribes of Yehudah, Yissachar and Zevulun encamped on the east near Moshe Rabbeinu, who was constantly engaged in Torah study, they themselves became great in Torah. A tzaddik has the ability to leave an indelible impression upon those who are in his proximity. Chazal address the concept of a neighbor with whom one spends quite some time, one who, while in a tzaddik’s presence, falls under the impression and influence of a tzaddik. This is a phenomenon that occurs even during a short…

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Home -> Bamidbar -> 5762

Rabbi L. Scheinbaum
In 5762, Bamidbar

“Each man by his banner according to the insignias of their fathers’ household shall Bnei Yisrael encamp, at a distance surrounding the Ohel Moed shall they encamp.” (2:2)

After Klal Yisrael was counted, Hashem instructed Moshe  Rabbeinu concerning their order of encampment, each tribe in a specific place with its own individual banner. This order was not merely good advice; it was a Divine edict that no member of the tribe of Zevulun reside next to the tribe of Yissaschar, etc. Hashem determined who should be neighbors with whom. Afterwards, Hashem made known  where the ligyono shel Melech, King’s legion, Shevet Levi, should camp. The three Levite families are listed according to the place of their encampment – one directly to the north of the Mishkan; one to the…

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Home -> Bechukosai -> 5762

Rabbi L. Scheinbaum
In 5762, Bechukosai

“Then they will confess their sin… and also for having behaved toward Me with casualness. I, too, will behave toward them with casualness.” (26:40- 41)

If they confess their sins, why does Hashem say, “I, too, will behave toward them with casualness”? Why does He not accept their repentance?  Horav  Shimon  Schwab,  z.l.,  explains  that  when  one peruses the parsha, he will note that the underlying sin for  which  Klal Yisrael is held in contempt is the sin of keri, casualness. Their lackadaisical attitude to everything is what led to their downfall. Yet, when they confess, they admit only to avonam, their actual sin. They also happen to confess to their casualness – disregarding the fact that it was specifically this apathetic observance that catalyzed their…

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Home -> Bechukosai -> 5762

Rabbi L. Scheinbaum
In 5762, Bechukosai

“I will provide peace in the land.” (26:6)

Rashi cites the Sifra, which suggests that the positioning of the blessing of peace climaxes the precious blessings of material abundance. The Torah teaches us that peace is equivalent to all the other blessings combined. What a wonderful blessing – peace among people. Imagine a community with no strife, no controversy. Indeed, when people are embroiled in dispute, they have no time or energy to enjoy the fruits of their success. They are too busy fighting. How is peaceful co-existence achieved? Commenting on the pasuk, Ibn Ezra explains, shalom beineichem, “peace among you.” Usually, we translate beineichem as “among you.” Perhaps,…

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Home -> Bechukosai -> 5762

Rabbi L. Scheinbaum
In 5762, Bechukosai

“If you will follow My decrees.” (26:3)

Rashi understands the concept of following Hashem’s decrees as engaging in intensive Torah study. Ameilus, toil, in Torah is a critical aspect of Torah study. The Taz in Orach Chaim 47 writes, “The Torah is retained only by he that toils in it diligently and with great intensity. Those who study Torah casually – amid comfort and without toil – will not retain it.” The study of Torah is unlike any other scholarly pursuit. For a Jew, it is his lifeblood and must be viewed as such. Horav Eliyahu Eliezer Dessler, z.l., explains that one who toils in an endeavor or…

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