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Home -> Behar -> 5762

ואיש כי לא יהיה לו גאל

Rabbi L. Scheinbaum
In 5762, Behar

“If a man will have no redeemer.” (25:26)

What a terrible feeling – not to have anyone. It is our obligation  to see to it that no Jew is alone or feels alone. Some individuals make  it  their  business  to  see  to  the  physical  and emotional needs of their brethren, realizing how important this is. One individual who was a towering example of chesed at its zenith was the Skverer Rebbe, Horav Yaakov Yosef Twersky, z.l. After World War II, he took a small apartment in Bucharest, Romania. During the three years that he spent there, this tiny apartment served the physical, emotional and spiritual needs of thousands…

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Home -> Behar -> 5762

ואכלתם לשבע וישבתם לבטח עליה. וכי תאמרו מה נאכל בשנה השביעת... וצויתי את ברכתי לכם בשנה הששית

Rabbi L. Scheinbaum
In 5762, Behar

“And you will eat your fill; and you will dwell securely upon it. If you will say: ‘What will we eat in the seventh year?’ …I will ordain My blessing for you in the sixth year.” (25:19-21)

Klal Yisrael is assured that, in return for observing the Shemittah laws and allowing the land to rest during the seventh year, they would  not  be  exiled.  Furthermore,  to  those  of  little  faith, who question how only one crop can sustain them for more than one year,  Hashem promises that the prosperity will be to such an extent that their questions will be without basis. Yet, the Torah felt that the question of Mah nochal, “What will we eat?” was of such significance, that it was eternalized in the Torah. This question, however, should have been asked only once. After their…

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Home -> Behar -> 5762

ולא תונו איש את עמיתו

Rabbi L. Scheinbaum
In 5762, Behar

“Each one of you shall not aggrieve his fellow.” (25:17)

The Sefer Yereim contends that just as there is an admonition against onaas devarim, hurting a person with words, saying something to him  that  disconcerts  and  makes  him  feel  bad,  there  is  also  an enjoinment against looking at someone with a bad/evil look. The way we look at someone – be it with disdain, scorn, or hatred – can and does hurt. Onaas mamone is the prohibition against cheating someone financially. It is a surreptitious form of stealing. In truth, one only fools himself. Horav Menachem Mendel, z.l., m’Varko, said, “According to Halachah, one should not cheat another Jew. Lifnim meshuras…

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Home -> Behar -> 5762

Rabbi L. Scheinbaum
In 5762, Behar

“When you come into the land… the land shall observe a Shabbos rest to Hashem.” (25:2)

The pasuk seems to imply that Shemittah is to commence immediately upon the arrival of Klal Yisrael in Eretz Yisrael. The Torah, however, continues, “Six  years you  may  sow  your  field,” indicating that Shemittah does not begin right away. Why is the Torah so ambiguous in conveying to us when the laws of Shemittah are to take effect? The Meshech Chochmah explains that while Hashem gave us Eretz Yisrael as a gift, certain criteria that are critical to the land’s maintenance must be met in order for the gift to endure. M’zekeinim Esbonan gives the following analogy to elucidate this idea….

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Home -> 5762 -> Emor

Rabbi L. Scheinbaum
In Emor, 5762

“You shall count for yourselves – from the morrow of the rest day.” (23:15)

Shavuos is not identified by the Torah with a specific day on the calendar, but as the fiftieth day after the Omer Offering. Each individual is to count every one of the days separately and clearly. Horav Chaim, z.l., m’Volozhin, was wont to say that there is one mussar sefer, book of ethical discourse, that is not “counted” among the many volumes that are available for character development and introspection. It is a simple “sefer,” with a compelling message and readily available – the clock. If a person were to stare at the clock on the wall and watch the seconds…

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Home -> 5762 -> Emor

Rabbi L. Scheinbaum
In Emor, 5762

“You shall not desecrate My holy Name, rather I should be sanctified among the Bnei Yisrael.” (22:32)

The sanctification of Hashem’s Name is a Jew’s primary privilege and responsibility. This obligation is all encompassing. To desecrate Hashem’s Name is a transgression of epic proportion. It is a sin that, regrettably, can occur with very little “effort” on our part.  Indeed, if one sins merely because Hashem’s will has very little bearing on his actions, then he has desecrated Hashem’s Name. If this is done in public, in the presence of ten Jews, the sin is magnified. The fundamental principles are one’s fear of Hashem and his respect for the Divine word. Sefer Yereim says that chillul Hashem is…

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Home -> 5762 -> Emor

Rabbi L. Scheinbaum
In Emor, 5762

“You shall not desecrate My holy Name, rather I should be sanctified among Bnei Yisrael.” (22:32)

The entire chapter preceding the commandment  regarding sanctifying Hashem’s Name deals completely with the Festivals – the sacrifices that are offered during the Festivals and the  halachos that pertain to the sacrifices as a result of the Festivals. It is, therefore, puzzling that the chapter closes with the Torah’s enjoinment not to desecrate Hashem’s Name and to be sure to sanctify His Name. Is there a connection between chillul Hashem and the Festivals? The Netziv, z.l., gives a response that is both compelling and timely. For the most part, the mitzvos of the Torah are not similar  to  religious practice and…

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Home -> 5762 -> Emor

Rabbi L. Scheinbaum
In Emor, 5762

“You shall sanctify him, for he offers the food of your G-d.” (21:8)

Simply, the pasuk is teaching us to treat the Kohanim with the esteem befitting the Almighty’s Divine servants whose function it is to offer Hashem’s sacrifices. The Kesav Sofer takes a penetrating look into the meaning of this pasuk. If we look at the status of the Kohen, we note a paradox. On the one hand, he is the spiritual elite of the Jewish People. He has been selected to stand in Divine service before Hashem and also to act as a spiritual mentor of Klal Yisrael. On the other hand, the Torah gives him no way to sustain himself. He…

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Home -> 5762 -> Kedoshim

Rabbi L. Scheinbaum
In Kedoshim, 5762

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

Toras Kohanim cites Rabbi Akiva who says that this is the fundamental rule of the Torah. The Mizrachi cites the Talmud in Shabbos 31a in which Hillel says, “What is hateful to you, do not do unto others.” This is what Hillel told the gentile who wanted to convert to Judaism. If the Torah conveys this mitzvah in a positive light, encouraging us to love our fellow, why do Chazal seek an interpretation that emphasizes and focuses on the negative? Horav Simchah Scheps, z.l., cites Horav Yerucham Levovitz, z.l., who explains the Mishnah in Pirkei Avos 3:2 in the following manner:…

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Home -> 5762 -> Kedoshim

Rabbi L. Scheinbaum
In Kedoshim, 5762

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

In his Nusach HaAri Siddur, the Baal HaTanya writes that it is proper and correct that one say before davening, “I accept upon myself the positive commandment, ‘You shall love your fellow as yourself.’” The mitzvah of ahavas Yisrael is the entranceway to be able to stand before Hashem in prayer. Pardes Yosef interprets this idea into the pasuk in Bereishis 37:26, Mah betza ki naharog es achinu, “What gain will there be if we kill our brother?” The letters of the word betza – bais, tzaddik, ayin, form an acronym for: boker, morning; tzaharaim, afternoon; erev, evening, the three Tefillos,…

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