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Home -> 5777 -> Yisro

משה ידבר והאלקים יעננו בקול

Rabbi L. Scheinbaum
In Yisro, 5777

Moshe would speak, and G-d would respond to him with a voice. (19:19)

The pasuk refers to the Giving of the Aseres HaDibros, Ten Commandments. The people heard the first two Dibros from Hashem. The next eight were transmitted by Hashem to Moshe Rabbeinu, who would then repeat them to Klal Yisrael. Millions of people were gathered there. How could Moshe’s voice possibly extend to everyone? How could such a multitude hear his voice? Rashi explains that Moshe spoke and, in order to make it possible for his voice to be heard, Hashem responded by granting him a (loud) voice. Hashem magnified Moshe’s voice. The Yalkut Shimoni (Shmuel 162) asks: We are taught…

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Home -> 5777 -> Yisro

ואשא אתכם על כנפי נשרים

Rabbi L. Scheinbaum
In Yisro, 5777

And (how) I carried you on wings of eagles. (19:4)

It is nothing short of amazing to observe how someone who had been introduced to Torah late in his life is able to grasp its profundities and, in almost no time, to grow in Torah to the point that it is almost difficult to believe that he had not been learning all of his life. How does this occur? Horav Simchah Wasserman, zl, attributes this transformation to being carried “on the wings of eagles.” Hashem sees a Jew who is sincere about his learning, who wants to grow in Torah, and He raises him up, so to speak, on the…

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Home -> 5777 -> Yisro

כה תאמר לבית יעקב ותגיד לבני ישראל

Rabbi L. Scheinbaum
In Yisro, 5777

So shall you say to Bais Yaakov. (19:3)

Moshe Rabbeinu was commanded to give precedence to the women when he delivered Hashem’s mandate to the nation. Rabbeinu Bachya explains that a “good” woman has the power to inspire her son to study Torah with zest and vigor. She creates the excitement, the passion, the inherent joy. This is why I used the word “good” to describe what every Jewish mother should be. It is only if she personally feels a strong affinity for Torah that she can imbue her son (and daughter) with such emotion. The love of Torah should resonate with her son, thus encouraging a long,…

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Home -> 5777 -> Yisro

כה תאמר לבית יעקב ותגיד לבני ישראל

Rabbi L. Scheinbaum
In Yisro, 5777

So shall you say to Bais Yaakov and relate to Bnei Yisrael. (19:3)

Chazal (Mechilta) teaches that amirah/somar/say implies a mild form of speech, while hagadah/sagid/speak/relate, implies firmness or even harshness of speech. When Moshe Rabbeinu spoke with the women (Bais Yaakov), he expressed the commandments in a manner that was compatible with their compassionate, maternal nature. When speaking with the men (Bnei Yisrael), the tone changed, because the mitzvos had to be transmitted to them with firmness. While this may be true, it is surprising that pasuk 6 concludes with the following words, “These are the words that you shall speak (tidaber) to Bnei Yisrael.” Rashi adds – lo pachos v’lo yoseir…

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Home -> V'zos HaBrachah -> 5777

ולכל המורא הגדול אשר עשה משה לעיני כל ישראל

Rabbi L. Scheinbaum
In 5777, V'zos HaBrachah

And by all the awesome power that Moshe performed before the eyes of all Yisrael. (34:12)

Times change; people change; society and culture change. Change impacts upon our lives to the point that what had been right for one generation might not be right for the following generation. Mentalities change, and the new generation might have a different perspective, a varied approach to life. Different needs require different approaches. Those who are charged with teaching Torah to each ensuing generation has to adjust, adopt new skills and new methods, because their charges are of a different generation. Horav Nissan Alpert, zl, posits that this is why Moshe Rabbeinu shattered the Luchos, Tablets, right before the very…

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Home -> V'zos HaBrachah -> 5777

ויתמו ימי בכי אבל משה

Rabbi L. Scheinbaum
In 5777, V'zos HaBrachah

Then the days of tearful mourning for Moshe ended. (34:8)

In the beginning of the pasuk, the Torah writes that the period of mourning for Moshe Rabbeinu lasted for thirty days. Why does it conclude with the words, Vayitmu yimei bechi eivel Moshe, “Then the days of tearful mourning for Moshe ended.” Once it stated that the period of mourning lasted for thirty days, it is obvious that, after thirty days, the mourning period had been concluded. The phrase vayitmu, “Then there ended,” appears redundant. The HaKsav v’Hakabalah distinguishes between the words tamim and shalem, both which intimate completion. The word tamim, from which tam/va’yitmu is derived, implies qualitative completion….

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Home -> V'zos HaBrachah -> 5777

וימת שם משה עבד ד'

Rabbi L. Scheinbaum
In 5777, V'zos HaBrachah

So Moshe, servant of Hashem, died there. (34:5)

When the Chafetz Chaim was niftar, passed away, on Elul 24, 1934, Klal Yisrael was thrown into collective mourning. The preeminent tzaddik hador, saint of the generation, his impact was felt throughout the entire Torah world. During the year of mourning, Horav Elchanan Wasserman, zl, primary student of the Chafetz Chaim, had occasion to be in England. He was asked to eulogize his revered Rebbe, to render an appreciation of his unique personality, his saintly spiritual demeanor, his extraordinary achievements on behalf of Klal Yisrael. Rav Elchanan spoke inspiringly about his Rebbe. The following is an excerpt of his hesped,…

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Home -> V'zos HaBrachah -> 5777

ויראהו ד' את כל הארץ

Rabbi L. Scheinbaum
In 5777, V'zos HaBrachah

And Hashem showed him the entire Land. (34:1)

The mission of Moshe Rabbeinu on earth was complete. He blessed his nation and prayed for the people, and then, as Hashem’s faithful servant, he ascended the mountain, following Hashem’s directive. Hashem then showed him the entire length and breadth of Eretz Yisrael and the entire panorama of history which was connected to each place that he saw. The history of our people is intricately tied to our Land. Hashem showed Moshe Eretz Yisrael in its ups and downs, from the height of prosperity and good fortune to the oppression and persecution under future rulers. Ramban writes that Hashem was…

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Home -> 5777 -> Vayishlach

וילך ראובן וישכב את בלהה פלגש אביו

Rabbi L. Scheinbaum
In Vayishlach, 5777

Reuven went and lay with Bilhah his father’s concubine. (35:22)

Following the death of Rachel Imeinu, Yaakov Avinu established his primary residence in the tent of Bilhah, Rachel’s maidservant. Reuven, who was Leah Imeinu’s firstborn, considered this an affront to his mother. He said, “If my mother’s sister, Rachel, was my mother’s rival, does that mean that the handmaid of my mother’s sister should be her rival?” He felt that Yaakov should have moved into Leah’s tent – not Bilhah’s.  To defend his mother’s honor, Reuven made the move into Leah’s tent, taking Yaakov’s bed and moving it into Leah’s tent. While this is all that transpired, the Torah takes…

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Home -> 5777 -> Vayishlach

ויאמר יעקב אל שמעון ואל לוי עכרתם אחי להבאישני בישב הארץ...ויאמרו הכזונה יעשה את אחותנו

Rabbi L. Scheinbaum
In Vayishlach, 5777

And Yaakov said to Shimon and to Levi, “You brought trouble upon me by besmirching me among the inhabitants of the land” And they (Shimon and Levi) replied, “Shall he treat our sister like a harlot?” (34:30,31)

When do we act zealously, striking back with force?  When do we placate, look for reasons and ways to seek a diplomatic solution? We see two contrasting approaches in our parsha, surprisingly from a father and his sons. Shimon and Levi struck with vengeance. They had no room for negotiation: If you touch a Jewish girl, you and your entire city will pay. Yaakov Avinu was not as quick to seek vengeance. Horav Yisrael Belsky, zl, observes that both approaches have their place in Jewish life. When their sister, Dinah, was violated by Shechem, Shimon and Levi avenged her and…

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