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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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Home -> 5777 -> Vayishlach

ויותר יעקב לבדו

Rabbi L. Scheinbaum
In Vayishlach, 5777

Yaakov was left alone. (32:25)

Yaakov Avinu went back for pachim ketanim, small jars. The Patriarch’s actions beg elucidation. Our commentators, each in his own manner, explain why Yaakov returned for a few small jars whose monetary value was probably negligible. Chazal explain that the righteous place a premium on their material possessions, because they represent items acquired under the strictest conditions of integrity. Anything that might even smell of a tinge of impropriety will not pass through their hands. Thus, Yaakov returned for these jars, because they represented the highest ideals of veracity. Horav Chaim Vital, zl, quotes his saintly Rebbe, the Arizal, who…

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Home -> 5777 -> Vayishlach

ויצו גם אח השני גם את השלישי גם את כל ההולכים אחרי העדרים לאמר כדבר הזה תדברון אל עשו

Rabbi L. Scheinbaum
In Vayishlach, 5777

He similarly instructed the second, also the third, as well as all who followed the droves saying, “In this manner shall you speak to Eisav when you find him.” (32:20)

The text seems to imply that Yaakov Avinu instructed each group separately. Why did he go to all of this trouble, reiterating the same thing to each of the groups? He could easily have called them all together and given one speech. Horav Eliezer Sorotzkin, zl, offers a practical insight. The whole idea of sending gifts, which clearly smacks of chanufah, sychophanting, is something that Yaakov was compelled to do under duress. Otherwise, such behavior is certainly below the dignity of such an eminent person. While it may be common fare in today’s society, it is something that one does…

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Home -> 5777 -> Vayishlach

הצילני נא מיד אחי מיד עשו

Rabbi L. Scheinbaum
In Vayishlach, 5777

Rescue me, please, from the hand of my brother, from the hand of Eisav. (32:12)

Yaakov Avinu had but one brother. Why, then, does he ask Hashem to spare him from his brother, from Eisav? His brother was Eisav. The Zohar HaKadosh teaches that when one prays he must be specific in his prayer, articulating exactly about what and for whom he is praying. In some instances, one refers to a close friend as brother. Indeed, Avraham Avinu referred to Lot, his nephew, as brother, Anashim achim anachnu; “We are brothers.” Yaakov could also be referring to an Eisav who was not his brother. Thus, he said, “My brother, Eisav, to clarify exactly whom he…

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Home -> Vayigash -> 5777

רב עוד יוסף בני חי אלכה ואראנו בטרם אמות

Rabbi L. Scheinbaum
In 5777, Vayigash

How great! My son Yosef still lives! I shall go and see him before I die. (45:28)

True greatness is measured by how much one empathizes with the pain and joy of his fellow. At its simplest, empathy is the awareness of the thoughts and emotions of others, it is the ability to see the world through the eyes of others.  It is the link between ourselves and others, because it is how we as individuals understand what others are feeling, as if we are feeling it ourselves. In cognitive empathy, one understands the thoughts and emotions of others in a very rational, rather than emotional, sense. We try to get into their minds, to attempt to…

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