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Home -> 5775 -> Noach

אלה תולדות נח נח איש צדיק

Rabbi L. Scheinbaum
In Noach, 5775

These are the offspring of Noach – Noach was a righteous man. (6:9)

The pasuk begins with an introduction: the following are Noach’s offspring. Yet, rather than mention any names, it goes on to praise Noach as a righteous person. What happened to his offspring? Rashi quotes the Midrash which teaches that one’s primary “offspring” are his good deeds. This is especially true concerning the tzaddik whose entire life is devoted to the performance of good deeds. A young man who had been married for some time– and had not yet been blessed with children– had occasion to bring something to the venerable Rebbe of Gur, the Lev Simchah. The Rebbe was appreciative….

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Home -> 5775 -> Nitzavim

ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע... ובחרת בחיים

Rabbi L. Scheinbaum
In Nitzavim, 5775

See – I have placed before you today the life and the good, and the death and the evil… and you shall choose life. (30:15, 19)

After all, what else should one choose? Why would anyone be so foolish as to choose death? Apparently, some of us remain clueless with regard to the definition of evil and death. Indeed, some still have difficulty distinguishing between good and evil – life and death. Yes, there are those who think that they are very much alive, despite the fact that they are “living” a slow death. The Torah gives us a clue as to the meaning of life when it exhorts us to choose life. Why? Because – “so that you will live, you and your offspring.” In…

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Home -> 5775 -> Nitzavim

כי המצוה הזאת... לא נפלאת היא ממך ולא רחוקה היא לא בשמים... ולא מעבר לים... כי קרוב אליך הדבר מאד

Rabbi L. Scheinbaum
In Nitzavim, 5775

For this mitzvah… it is not hidden and it is not distant… it is not in Heaven… nor is it across the sea… rather, the matter is very close to you. (30:11-14)

The Ramban interprets “this mitzvah” as a reference to the mitzvah of teshuvah, popularly called repentance. The word teshuvah is thrown about very much at this time of year. It is especially appropriate on this last Shabbos of the year to focus on its meaning and necessary impact on our lives. The word repentance is a powerful word and truly does not define the essence of teshuvah. The process of teshuvah is the process of return. Thus, a baal teshuvah is not simply a “born again”–  repentant — person, but rather, someone who is returning – either to his original…

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Home -> 5775 -> Nitzavim

הנסתרות לד' אלקינו והנגלות לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת

Rabbi L. Scheinbaum
In Nitzavim, 5775

The hidden (sins) are for Hashem, our G-d, but the revealed (sins) are for us and our children forever, to carry out all the words of the Torah. (29:28)

An abundance of commentary is available to explain the application of the nekudos, dots, above u’l’vaneinu, “And for our children.” We will address the commentary of the Chafetz Chaim, zl, because of its depth – despite its apparent simplicity. When a person writes a note, pens a statement, and he wants to make a point, underscore a certain idea, he will underline, bold, or highlight it in some noticeable manner. Hashem sought to teach Moshe Rabbeinu an important lesson, one that he should impart to the Jewish People, one that He wanted them to underscore in building their future: it…

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Home -> 5775 -> Nitzavim

אתם נצבים היום... לפני ד' אלקיכם

Rabbi L. Scheinbaum
In Nitzavim, 5775

You are standing today… before Hashem, your G-d. (29:9)

Hayom, today, alludes to the special day, Rosh Hashanah, when we all stand in judgment before Hashem. This day is different, for on this day, as Horav Nosson Wachtfogel, zl, comments, we enter into the palace of the King. We have a private conference, during which we think of nothing else: not of the past; not of the future; just the present. Our conversation does not revolve around ourselves; it is not for our personal requests. Rather, on this day we coronate Hashem; we praise Him and pray that today will be the beginning when all creatures, all peoples, will…

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Home -> 5775 -> Naso

ולבני קהת לא נתן כי עבודת הקודש עליהם בכתף ישאו

Rabbi L. Scheinbaum
In Naso, 5775

And to the sons of Kehas, he did not give; since the sacred service was upon them, they carried on the shoulder. (7:9)

The Chida, zl, offers a compelling interpretation of this pasuk. Shevet Kehas, the Tribe of Kehas, was part of Shevet Levi, the tribe which represents the lomdei Torah, those who devote themselves to the study of Torah. As such, says the Chida, the chiyuv, obligation, to study Torah is never-ending. It is a ceaseless commitment on the part of the devoted to learn Torah literally until his last ounce of strength, until his very last breath. One cannot retire from Torah. One whose vocation is teaching Torah will, upon retirement, move on to studying Torah full time. This idea is…

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Home -> 5775 -> Naso

ולקח הכהן מים קדשים בכלי חרש ומן העפר אשר יהיה בקרקע המשכן יקח הכהן ונתן אל המים

Rabbi L. Scheinbaum
In Naso, 5775

The Kohen shall take sacred water in an earthenware vessel, and the Kohen shall take from the earth that is on the floor of the Mishkan and put it in the water. (5:17)

The “bitter waters,” which the sotah, wayward wife, must drink, are the instrument of an ordeal which can have either negative or positive results. On the negative side, if the woman has, as accused, been involved in an extra-marital relationship, she will die a bitter death. On the positive side, if she has been wrongly accused, she stands to benefit considerably. She will be blessed with healthy children. The process begins with the Kohen reading the curses contained in Parashas Sotah on a piece of parchment. The verses of the Torah in which these curses are written are then erased…

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Home -> 5775 -> Naso

ואיש את קדשיו לו יהיו

Rabbi L. Scheinbaum
In Naso, 5775

A man’s holies shall be his. (5:10)

The Chafetz Chaim, zl, was wont to say that the above pasuk teaches us that an object or endeavor which a person dedicates/consecrates for sacred use is what actually belongs to him, and this is what ultimately accompanies him to the eternal world of Olam Habba, the World to Come. This means that the only objects/endeavors that we may call “ours” are those which are linked to a spiritual goal. Otherwise, we cannot consider it to belong to us. Moreover, we should not rely on others to carry out our responsibilities. True, many wonderful and generous people are around who…

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Home -> 5775 -> Mishpatim

ושש שנים תזרע את ארצך... והשביעית תשמטנה ונטשתה. ששת ימים תעשה מעשך וביום השביעי תשבת

Rabbi L. Scheinbaum
In Mishpatim, 5775

And six years you shall sow your land… but the seventh year you should let it rest and life fallow… six days you should do your work, but on the seventh day you should rest. (23:10,11,12)

The Torah juxtaposes the laws of Shemittah, the Sabbatical year, upon the weekly Shabbos, simply because both attest to the handiwork of the Creator which took place during the Six Days of Creation. Following these “working” days, Hashem rested, which was the first Shabbos. This seventh day of rest is commemorated both weekly on Shabbos and every seven years, in the form of Shemittah. In his Pri Tzaddik, Horav Tzadok HaKohen, zl, cites the Mechilta 20, that tells us that the Torah cautions us not to neglect the weekly Shabbos during the Shemittah year. This statement begs elucidation. Why would…

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Home -> 5775 -> Mishpatim

וגר לא תלחץ ואתם ידעתם את נפש הגר... ושש שנים תזרע את ארצך... והשביעית תשמטנה

Rabbi L. Scheinbaum
In Mishpatim, 5775

Do not oppress a stranger; you know the feelings of a stranger… six years shall you sow your land… and in the seventh, you shall leave it unattended and unharvested. (23:9,10,11)

The juxtaposition of the laws of Shemittah upon the admonishment not to treat the ger, convert, in a lesser manner than we would treat anyone else is enigmatic. What relationship exists between these two seemingly disparate mitzvos? Furthermore, how is the admonishment concerning the proper treatment of the ger linked to the fact that we were strangers in the Land of Egypt? Had we not once been Egyptian slaves would it in any way diminish the responsibility to act appropriately with the ger? Horav Avigdor HaLevi Nebentzhal, Shlita, quotes Rashi, who explains, “For you were strangers in the land of…

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