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Home -> 5762 -> Noach

Rabbi L. Scheinbaum
In Noach, 5762

“The whole earth was of one language and of common purpose.” (11:1)

We talk about achdus, unity, as the ideal ingredient for success among people. Yet, the Torah suggests that the sin of the people who built the tower of Bavel was precisely their unity  –one language – one common purpose. Obviously, their unity was not an asset. When is harmony among people a detriment and when is it to their benefit? Moreover, in the Yerushalmi Megillah 1:9, Chazal clearly state that the people spoke seventy different languages, when in fact the Torah states that the punishment was to disperse them and divide them into different languages. Last, in giving a name…

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Home -> 5762 -> Noach

Rabbi L. Scheinbaum
In Noach, 5762

“Shem and Yefes took the cloak and placed it on both their shoulders.” (9:23)

Rashi notes that the Torah uses the word vayikach, and he took, in the singular, as opposed to vayikchu, and they took. This teaches us that Shem actually exerted himself more than Yefes for this noble deed. Consequently, Shem’s descendants were privileged to receive the mitzvah of Tzitzis, while Yefes merited to receive respectful burial for his descendants. Rashi clearly teaches us that the difference between the rewards received by Shem and Yefes are directly linked with their relative actions on behalf of Noach. Shem received a “covering” of Tzitzis for the manner in which he covered his father. Yefes received…

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Home -> 5762 -> Noach

Rabbi L. Scheinbaum
In Noach, 5762

“But the dove could not find a resting place…and it returned to him to the Ark…So he put forth his hand, and took it and brought it to him to the Ark.” (8:9)

Noach sent the dove out of the Ark in search of dry land to ascertain if the time had come when the Flood was finally over. The first time, the dove returned and Noach stretched out his hand, taking the dove back into the Ark. The Torah seems to be using this incident to tell us something. Why is it of any significance to us if the dove flew back into the Ark or was brought back in through Noach? Horav Yechezkel Munk, Shlita, Ram b’Yeshivas Telz, shared an insight with me which elucidates the matter. The generation of the…

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Home -> 5762 -> Noach

Rabbi L. Scheinbaum
In Noach, 5762

“Noach was a righteous man, perfect in his generations.” (6:9)

Rashi cites a difference of opinion regarding the meaning of b’dorosav, in his generation. Some are of the opinion that Noach was a tzaddik in a generation that was evil, immoral and hedonistic. If he could ascend to spiritual leadership in such an environment, then he could certainly succeed in a generation such as Avraham’s. Others contend that Noach seemed to be a tzaddik only because he was alive during a period of evil unparalleled in our history. Had he lived, however, in Avraham’s generation, his righteousness would not really have appeared as great. Some interpret Noach in a positive…

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Home -> 5762 -> Bereishis

Rabbi L. Scheinbaum
In Bereishis, 5762

Hashem G-d said, “It is not good that man be alone; I will make him a helper corresponding to him.” (2:18)

Sforno focuses on the concept of eizer k’negdo, “a helper corresponding to him” and interprets it as being the defining point in the relationship between husband and wife. He explains that “it is not good that man be alone.” The intended purpose in creating man in the image and likeness of Hashem will not be realized if man has to occupy himself alone in order to supply the needs of life. He must have a helper that is equal to him in image and likeness, so that the helper is able to appreciate his needs and meet them at the…

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Home -> 5762 -> Bereishis

Rabbi L. Scheinbaum
In Bereishis, 5762

“And Hashem G-d formed the man of dust from the ground, and He blew into his nostrils the soul of Life.” (2:7)

Man is comprised of two aspects: spiritual and physical. The guf, body, is his physical dimension; the neshamah, soul, the “chelek Elokah miMaal,” portion which comes directly from Hashem Above, is his spiritual dimension. Life is a constant struggle between the spirit and the physical: Who will prevail? Horav Sholom Schwadron, z.l., cites his rebbe Horav Leib Chasman, z.l., who explained this with the following compelling analogy. It happened that those who sought to undermine the Jewish religion were finally successful in slandering the saintly Chafetz Chaim. The government, looking for any opportunity to put away anyone who was seditious,…

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Home -> 5762 -> Bereishis

Rabbi L. Scheinbaum
In Bereishis, 5762

G-d said, “Let there be a firmament in the midst of the waters, and let it separate between water and water…and it was so…And there was evening and there was morning, a second day.” (1:6-8)

Although Hashem created the heavens on the first day they  remained in a state of transition. He solidified them on the second day,  creating  a  separation  between  the  waters  above  and  the waters below. For a deeper explanation of the meaning of this division between waters, one should delve into the various commentaries on  the Torah. For our purposes, we look to the end of the pesukim where the Torah writes that “it was so,” followed by the statement that this was the second  day. This is the only day of Creation about which the Torah does not say “ki…

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Home -> 5775 -> Kedoshim

ואהבת לרעך כמוך

Rabbi L. Scheinbaum
In Kedoshim, 5775

You shall love your fellow as yourself. (19:18)

Rabbi Akiva declares that the mitzvah of ahavas Yisrael, to love one’s fellow as himself, is the fundamental rule of the Torah. Hillel paraphrased this mitzvah, Man d’alach sani l’chaveircha lo saavid, “What is hateful to you, do not do unto others.” When a gentile came to Hillel and asked to be converted “while I stand on one leg,” he responded with the above rule. The question is asked why Hillel did not use the pasuk, V’ahavata l’reiacha kamocha, to respond to the gentile. The Chidushei HaRim explains that, since the fellow was still a gentile, he was unable to…

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Home -> 5775 -> Kedoshim

קדושים תהיו כי קדוש אני

Rabbi L. Scheinbaum
In Kedoshim, 5775

You shall be holy, for holy am I. (19:2)

Regardless of how we translate kedushah, holiness, it clearly represents a state of being which is above and beyond the usual. One may be good – wonderful – virtuous, whatever other adjective that comes to mind, but it does not mean that he is holy. It represents the next step. Once one has achieved all of the other appellations which define upstanding behavior – then there is kedushah, holiness. Interestingly, Kedoshim tiheyu, “You shall be holy,” is a mitzvah which is addressed to all of Klal Yisrael – not just a select few. Every Jew is enjoined to achieve a…

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Home -> 5775 -> Acharei Mos

כמעשה ארץ מצרים אשר ישבתם בה לא תעשו וכמעשה ארץ כנען אשר אני מביא אתכם שמה לא תעשו

Rabbi L. Scheinbaum
In Acharei Mos, 5775

Do not perform the practice of the land of Egypt in which you dwelled; and do not perform the practice of the land of Canaan to which I bring you. (18:3)

Canaan and Egypt were the two most morally depraved lands in the world. Furthermore, both the area in which the Jewish People lived in Egypt and the area in which they were destined to settle in Canaan were the worst parts of these degenerate countries. The influence of these decadent cultures can be overwhelming. Thus, the Torah warns us to be alert to the dangers which lure the unknowing into an abyss of decadence and immorality. The Ksav Sofer distinguishes between the evil perpetrated by the Egyptians and the degeneracy which was the way of life in Canaan. The Egyptians…

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