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Home -> Devarim -> 5777

אלה הדברים אשר דבר משה

Rabbi L. Scheinbaum
In 5777, Devarim

These are the words that Moshe spoke. (1:1)

These were not random words; rather, they were nuanced words, carefully selected for a purpose. Moshe Rabbeinu’s life was coming to an end. In a short time he would enter the realm of eternity, where he would repose in the shining light of Olam Habba, the World to Come, the world reserved for tzaddikim, the righteous. Thus, Moshe’s words were parting words, lessons, rebuke, messages all couched in ambiguity, veiled in allusion by implying their transgressions through names of places. He did all of this out of respect and sensitivity for the feelings of the people. Why, however, did he…

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Home -> 5777 -> Chukas

לא האמנתם בי להקדישני לעיני בני ישראל יען

Rabbi L. Scheinbaum
In Chukas, 5777

Because you did not believe in Me to sanctify Me in the eyes of Bnei Yisrael. (20:12)

To use the word “sin” with regard to Moshe Rabbeinu is misleading and a distortion of our quintessential leader. Even the word “err” is deceiving, since Moshe neither sinned nor erred – on our relative level. On his supreme level of closeness to the Almighty, his action – or inaction – concerning the rock which brought forth water for the nation, is considered erroneous or, possibly, even sinful. This goes with the territory of leadership. So much more is expected of a person when he achieves such spiritual distinction; the exactitude that is demanded of him can be his undoing….

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Home -> 5777 -> Chukas

ותמת שם מרים ותקבר שם

Rabbi L. Scheinbaum
In Chukas, 5777

Miriam died there and was buried there. (20:1)

Though widely separated chronologically, the passing of Miriam HaNeviah is juxtaposed upon the laws of the Parah Adumah, Red Cow. This teaches us that, just as the offerings effect atonement for the nation, so does the death of a tzaddik, righteous person. This is an important lesson which should have been taught in parshas ha’korbanos at the beginning of Sefer Vayikra. Why of all the forms of sacrificial atonement is the Parah Adumah singled out to be the standard bearer of atonement and the lesson most closely identified with the death of tzaddikim? The Panim Yafos (Horav Pinchas Horowitz, zl,…

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Home -> 5777 -> Chukas

זאת חקת התורה

Rabbi L. Scheinbaum
In Chukas, 5777

This is the statute of the Torah. (19:2)

The parsha begins with the words, chukas haTorah, statute of the Torah, when, in fact, it is addressing the laws of Parah Adumah, Red Cow, which is a chok, statute whose rationale defies human logic. In other words, the parsha should have begun with the words, “This is the statute of the Red Cow.” Horav Yaakov Galinsky, zl, takes a practical approach towards explaining this, saying that a corollary exists between Torah and Parah, in that the anomaly which distinguishes Parah Adumah as a chok likewise applies to the Torah. The primary chok of Parah Adumah (exclusive of the entire…

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Home -> 5777 -> Beha'alosecha

והאספסוף אשר בקרבו התאוו תאוה... ואכלתם בשר... לא יום אחד תאכלון ולא יומים...עד חדש ימים עד אשר יצא מאפכם

Rabbi L. Scheinbaum
In Beha'alosecha, 5777

The rabble that was among them cultivated a craving … and you shall eat meat… not for one day shall you eat, nor two days… until a month of days, until it will come out of your nose. (11:4, 18, 19,20)

An individual who lacks the basic character trait of hakoras hatov, gratitude, is a deficient person. His negativity toward those from whom he benefits engenders a negativity throughout his entire character, eventually leading to a lack of appreciation for all that Hashem does for him. Perhaps referring to an ingrate as deficient is not strong enough. An ingrate is a non-person. Part of humanness is the ability to recognize, acknowledge and appreciate the benefits one receives from others. Without this vital character trait, one is not a mentch, decent human being. Having said this, we refer to the Torah’s account…

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Home -> 5777 -> Beha'alosecha

ויעש כן אהרן

Rabbi L. Scheinbaum
In Beha'alosecha, 5777

Aharon did so. (8:3)

L’hagid shevacho shel Aharon shelo shinah, to teach the praise of Aharon that he did not deviate (anything from that which Hashem had commanded). In his eulogy for Horav Aharon Kotler, zl, the individual responsible for the transplanting of authentic Torah study (via the Yeshivah Movement which he championed) to America, the Satmar Rav, zl, declared that Rav Aharon embodied the concept of shelo shinah, adamantly refusing to initiate any change in the spiritual structure of the yeshivah from the way it had been, dating back generations. Whatever was good for our forebears would suffice for us. Thus, the approach…

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Home -> Bamidbar -> 5777

ואלה תולדות אהרן ומשה... נדב ואביהו אלעזר ואיתמר

Rabbi L. Scheinbaum
In 5777, Bamidbar

These are the offspring of Aharon and Moshe… Nadav and Avihu, Elazar and Isamar. (3:2)

Interestingly, the pasuk indicates that it will detail the offspring of Aharon and Moshe, but only mentions the sons of Aharon HaKohen. Chazal (Sanhedrin 19b) infer from this pasuk (which mentions the offspring of Aharon) that one who teaches Torah to someone else’s children is considered as if he had fathered him. Moshe Rabbeinu taught Torah to his brother Aharon’s sons and, as a result, he was regarded to be their spiritual father. Moshe guided Aharon’s sons by example and by deed. His mentoring gave life to them in a manner similar to that of their biological father. Teaching Torah…

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Home -> 5777 -> Balak

וישב ישראל בשטים ויחל העם לזנות אל בנות מואב

Rabbi L. Scheinbaum
In Balak, 5777

Yisrael settled in the Shittim and the people began to commit harlotry with the daughters of Moav. (25:1)

Bilaam tried acting out the façade of the righteous prophet who “could not” curse the Jewish people. In the end, his evil advice to have them stray after the pagan women was tragically successful. Bilaam’s wicked intentions willed out. The façade was over. The Talmud Sotah 22b relates that King Yannai was a scion of the Bais Chashmonaim, who had served both as Kohen Gadol and Melech. He became a tzeduki, massacring the chachamim. As a result, he was reviled by the Perushim, who were faithful to the chachamim and meticulously upheld the Torah – both Biblical and Rabbinic. He…

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Home -> 5777 -> Acharei Mos

אשר יעשה אתם האדם וחי בהם

Rabbi L. Scheinbaum
In Acharei Mos, 5777

Which man shall carry out and by which he shall live. (18:5)

V’chai bahem – “By which he shall live (by them)” is an enjoinment to us that mitzvos, commandments, are not to come in contradistinction to life. Thus, if performing a mitzvah endangers one’s well-being, his life supersedes the mitzvah, except for the three cardinal sins of idolatry, murder and forbidden relationships. Furthermore, if violating a mitzvah is under such circumstances which would bring about a chillul, desecration, of Hashem’s Name, his life takes second place to the mitzvah. The Chiddushei HaRim views the words, v’chai bahem, as setting the standard for mitzvah performance. We are exhorted to perform mitzvos in…

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Home -> Vayeilech -> 5771

Rabbi L. Scheinbaum
In 5771, Vayeilech

Moshe wrote this song on that day, and he taught it to the Bnei Yisrael. (31:22)

It is noteworthy that the prophecy concerning the vicissitudes and challenges facing the Jewish People in the future is written as a song. The Bostoner Rebbe, zl, observes that, indeed, it is typical of the Torah and Hashem’s great love for the Jewish People. Even when the Almighty wanted to warn and rebuke the nation through Moshe Rabbeinu, He did so with a song. For a song has the ability to move the heart, to rebuke with love, to involve the whole person and to teach him as well. Rebuke is also an attitude. For example, one sees another person…

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