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Home -> 5776 -> Ki Savo

אלה יעמדו לברך את העם על הר גרזים בעברכם את הירדן שמעון ולוי ויהודה ויששכר ויוסף ובנימין

Rabbi L. Scheinbaum
In Ki Savo, 5776

These shall stand to bless the people on Har Gerizim, when you have crossed the Yarden: Shimon, Levi, Yehudah, Yissachar, Yosef and Binyamin. (27:12)

As soon as the nation entered the Land, the people were to assemble at two mountains to re-accept the Torah. Twelve commandments would be enumerated, which the people would acknowledge publicly, affirming their understanding that those who observed these commandments would be blessed and those who reneged them would be cursed. Representatives of six tribes would stand on one mountain (Har Gerizim) for blessing, and representatives of the other six tribes would stand opposite on the other mountain (Har Eival) for curse. The twelve commandments which were Divinely selected are such acts that can be carried out covertly. A subtle…

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Home -> 5776 -> Kedoshim

מפני שיבה תקום והדרת פני זקן

Rabbi L. Scheinbaum
In Kedoshim, 5776

Before an old man you shall rise, you shall honor the presence of a sage. (19:32)

The pasuk appears to be redundant – unless a difference exists between zaken and seivah. The Talmud Kiddushin 32b, explains that a zaken is zeh she’kanah chochmah, “one who has acquired wisdom.” Wisdom and age are not necessarily synonymous. Some young people have– either due to sheer brilliance or great effort– achieved the title of zaken. They are erudite scholars who are able to hold their own with the sages of “old.” Alas, some elderly Jews — due to their advanced age– deserve the title seivah; they are not by definition, zekeinim, since they are not erudite, as they have…

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Home -> 5776 -> Kedoshim

ואהבת לרעך כמוך

Rabbi L. Scheinbaum
In Kedoshim, 5776

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

How does one define friendship? Obviously, varied responses might address this question. The one which I feel is most appropriate is: “A true friend is consistently willing and prepared to place the happiness of the other above the friendship.” A good friend does not fear being brutally honest concerning his friend’s shortcomings if he thinks that it will save him from failure. It goes without saying that the friend will use common sense in conveying his message. A good friend will not refrain from telling his friend something that he might not want to hear – something that might even…

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Home -> 5776 -> Kedoshim

לא תעמד על דם רעך

Rabbi L. Scheinbaum
In Kedoshim, 5776

You shall not stand aside while your brother’s blood is shed. (19:16)

Rashi explains that one may not stand idly by witnessing his friend drowning in the river and not save him. Likewise, if a wild animal or a robber is chasing his friend, he must take action to save him. In the secular world, one who reaches out to his fellow is considered a kind person. One who acts maliciously to hurt his fellow is considered a cruel person. The one who does nothing, acts normally, does not want to get involved, is neither good nor bad. No laws enjoin us to be kind. The Torah has a different view.  Torah…

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Home -> 5776 -> Kedoshim

בצדק תשפוט עמיתך

Rabbi L. Scheinbaum
In Kedoshim, 5776

With righteousness shall you judge your fellow. (19:15)

We must be careful not to condemn. While a person may have acted inappropriately, we must give him the benefit of the doubt. Perhaps we are unaware of what actually occurred or of the extenuating circumstances that quite possibly played a role in the individual’s decision to act as he did. There is no question that it is, at times, difficult to give a person the benefit of the doubt – especially when we have no doubt. He was wrong; there are no two ways about it. Yet, the Torah enjoins us to judge him righteously. It becomes increasingly difficult…

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Home -> Ha'azinu -> 5776

אשר תצוום את בניכם לשמר לעשות את כל דברי התורה הזאת ...כי לא דבר רק הוא מכם כי הוא חייכם

Rabbi L. Scheinbaum
In 5776, Ha'azinu

With which you are to instruct your children, to be careful to perform all the words of this Torah. For it is not an empty thing for you, for it is your life. (32: 46,47)

We are commanded to instruct our children to observe the Torah and perform its mitzvos, because it is our life.  Simply, this refers to the Torah which is the source of our life, for without it one does not truly live.  He exists in the physical sense, but if the meaning of life eludes him, can he be considered truly alive?  Alternatively, “it” refers to our children whom we have instructed in the ways of Hashem and who carry on the legacy of our instruction.  In the Talmud Taanis 5B, Chazal state, Mah zaru b’chaim, af hu b’chaim;  “Just as…

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Home -> Ha'azinu -> 5776

לשמור לעשות את כל דברי התורה הזאת

Rabbi L. Scheinbaum
In 5776, Ha'azinu

To be careful to perform all the words of the Torah. (32:46)

The Jew is obliged to observe the Torah, adhere to its mitzvos and carry out our acts of human kindness, regardless of the circumstances in his life which might impede him.  Commitment is not always easy.  Observance is not a walk in the park.  This does not change one’s responsibility to Hashem.  Horav Yaakov Galinsky, zl, relates that he once had a conversation with a yet-unobservant Jew concerning the significance of mitzvah observance in contemporary times.  “So much has changed,” the man insisted.  “We have moved on from the dark ages.  I am not against observing the Torah, but change…

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Home -> Ha'azinu -> 5776

הרנינו גוים עמו כי דם עבדיו יקום

Rabbi L. Scheinbaum
In 5776, Ha'azinu

O’ nations – sing the praises of His people, for He will avenge the blood of His servants. (32:43)

Shiras Haazinu ends with the promise that with the advent of the Final Redemption, the world will see Klal Yisrael restored to its original glory, its enemies punished for the suffering that they caused for us. The nations of the world will recognize our greatness and will venerate us as G-d’s People.  Ramban views Shiras Haazinu as a historical perspective for us to follow, from which we should learn how to live.  It depicts the truth about how we were quick to take Hashem’s favors, but –when we had enough– we rebelled.  Our lack of fidelity incurred Heavenly punishment in…

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Home -> Ha'azinu -> 5776

כי דור תהפכת המה בנים לא אמן בם וירא ד' וינאץ מכעס בניו ובנתיו

Rabbi L. Scheinbaum
In 5776, Ha'azinu

Hashem will see and be provoked by the anger of his sons and daughters. (32:19) – For they are a generation of reversals, children whose upbringing is not in them. (32:20)

In the preface to his Shev Shmaitsa, Horav Aryeh Leib Cohen, zl, quotes the Zohar HaKadosh who teaches that the term bas, girl/female, is used in connection to yiraas Shomayim, fear of Heaven, while ben, boy/male, is used to denote the Torah.  Thus, the Zohar explains the well-known statement in the Talmud, Bas techilah – siman yafeh l’banim, “If a daughter is born first, it is a good sign for the children to be born.”  This alludes to Chazal’s statement in Pirkei Avos, Perek 3:11 where the Tanna teaches, “He in whom the fear of sin takes precedence over his…

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Home -> Ha'azinu -> 5776

הלד' תגמלו זאת עם נבל ולא חכם

Rabbi L. Scheinbaum
In 5776, Ha'azinu

Is it to Hashem that you do this, O vile and unwise people? (32:6)

Moshe Rabbeinu wonders how Klal Yisrael could have been so vile and unwise as to sin against Hashem.  The words, Am naval v’lo chacham, “A vile and unwise people,” is translated by Targum Onkelos as, Ama d’kabila oraisa v’lo chakimu, “A nation that received the Torah who is unwise.”  Thus, Onkelos defines naval, which normally means vile or abominable, as, “who accepted /received the Torah.”  Should it not be quite the opposite?  One who rejects Torah should be considered vile, not one who receives it. The Kotzker Rebbe, zl, explains that the definition is relative, with the reality of our…

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