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Home -> 5753 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5753

“Behold I set before you today a blessing and a curse.” (11:26)

This phrase is usually interpreted as, “I put before you two things, a blessing and a curse, of which you must choose one.” This translation emphasizes two distinct paths which are available to man: the path of good which leads to life and the path of evil which leads to the contrary. Horav M. Swift, z.l., offers another interpretation for this pasuk. He renders “blessing and curse” literally as being one unit. Every blessing carries within it the potential that through misapplication will be transformed into a curse. People who have been endowed with wealth may shower this blessing upon…

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Home -> Devarim -> 5753

Rabbi L. Scheinbaum
In 5753, Devarim

“May He make you so many more like you a thousand times, and may He bless you as He has promised you.” (1:11)

Just as Moshe Rabbeinu was on the verge of leaving Am Yisrael, he offered up a tefillah, prayer, that the nation be blessed with amazing future growth. He adds one word, however, which sheds light on the Torah‘s perspective upon Jewish survival. Moshe says, “May He make you so many more like you.” The true blessing is that the future generations are “like you,” following in the traditional path paved by their ancestors with blood, sweat, and tears. In order to insure that the Jewish children of today and tomorrow serve as links in the chain of tradition, it is…

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Home -> 5753 -> Korach

Rabbi L. Scheinbaum
In Korach, 5753

“An eternal covenant of salt.” (18:19)

How is Hashem’s gift of the priestly blessings to Aharon and his sons to be compared to a covenant of salt? Rashi presents an analogy. Just as salt does not rot– and even acts as a preserving agent for many things — so, too, this covenant maintains its virility in order to preserve Aharon’s dynasty forever. Horav D. Feinstein, Shlita, derives a powerful implication from this pasuk. Even if some Kohanim deviate from the prescribed path of service to Hashem, some will always stalwartly uphold the covenant. Thus, just as salt never rots, maintaining its ability to preserve foods, so,…

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Home -> 5753 -> Emor

Rabbi L. Scheinbaum
In Emor, 5753

“And the son of an Israelite woman went out… and he was the son of an Egyptian man. And the son of an Israelite woman pronounced the Name of Hashem and blasphemed… and the name of his mother was Shlomis Bas Divri…” (24:10,11)

Horav S.R. Hirsch, z.l., notes that the Torah mentions the mother’s name only after the son had sinned. Prior to his sin, he is referred to simply as “the son of an Israelite woman.” The Torah mentions the mother’s prior immorality in light of the sin performed by the son. Without the mother’s immoral behavior, such an outbreak of un-Jewish depravity would never have occurred. Shlomis’ anonymity would have been secured. After her son’s transgression, however, it became evident that only the mother’s immoral relationship with an Egyptian could have nurtured such miscreant behavior among Klal Yisrael. The horror of…

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Home -> 5753 -> Tzav

Rabbi L. Scheinbaum
In Tzav, 5753

“Command Aharon and his sons.” (6:2)

Throughout Sefer Vayikra we find the expressions, “Aharon and his sons” or “the sons of Aharon” constantly recurring. Rarely do we find Aharon mentioned seperately. Yet, the Kohanim have been able to trace their lineage directly to Aharon Ha’Kohen. It was never just Aharon alone; it was always Aharon together with his sons, preserving the link in the chain of our heritage. This is more noteworthy in Sefer Vayikra (more appropriately called, Toras Kohanim), the book which explains the laws concerning the priestly sacrifices. Sacrifice stands at the foundation of our people. It is at the root of the Jewish…

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Home -> 5753 -> Yisro

Rabbi L. Scheinbaum
In Yisro, 5753

“And Moshe sent away his father-in-law, and he (Yisro) went his way to his own land.” (18:27)

Rashi states that Yisro returned home solely in order to convert the remainder of his family to Judaism. The Maharal interprets the words “And Moshe sent” to imply that Moshe gave his blessings to this return. Horav A.H. Lebovitz, Shlita, poignantly extols the supreme sacrifice that Yisro made by leaving Bnei Yisrael and returning to Midyan. Bnei Yisrael had been privy to a unique miraculous existence. Sustained by manna, protected by the Clouds of Glory and a Pillar of Fire, Bnei Yisrael had experienced the most intense spiritual moments of all time. Under the tutelage of the greatest teacher, Moshe…

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Home -> 5753 -> Bo

Rabbi L. Scheinbaum
In Bo, 5753

“And Amalek came and (he) battled with Yisrael in Refidim.” (17:5)

The Ramban writes that when Bnei Yisrael went forth to wage war with Amalek, Moshe feared the worst. He prayed intensely to Hashem on their behalf. The Ramban questions Moshe’s concern. Had not Hashem performed miracles for them? Was there any reason for Him to neglect them at this stage of their redemption? The Ramban explains that Moshe feared Amalek particularly because he was Eisav’s grandson. Eisav had been assured of the blessing of “by your sword you shall live.” This blessing accorded him great physical might, which assured him of success in his battles. This blessing was the source…

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Home -> 5751 -> Chayei Sarah

Rabbi L. Scheinbaum
In Chayei Sarah, 5751

“Because Avrohom listened to My voice, and guarded that which I gave in his charge, My commandments, My laws, and My teachings. (26:5)

The Sforno comments, that although the Zechus Avos (merit of our ancestors) is a fundamental concept of Judaism, it is only invoked regarding Yitzchok. Among the three Avos, Avrohom had to develop his own merits, while Yaakov like his grandfather, proclaimed the name of Hashem and taught it to others. Yitzchok however, being the Olah Temimah “perfect sacrifice” was very special and practiced his faith in private and never had the opportunity to instill and imbue others with the belief in Hashem. He therefore needed his ancestors merit for his own preservation. This was only before he was inspired to…

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Home -> 5751 -> Chayei Sarah

Rabbi L. Scheinbaum
In Chayei Sarah, 5751

“And Hashem blessed Avrohom with everything.” (24:1)

The simple meaning of this posuk is that Avrohom sensed Hashem’s blessing in everything that he owned. There are people who are wealthy, but who derive no blessing from their fortune since they have neither satisfaction nor enjoyment from their possessions. They are driven by an unquenchable desire to acquire yet a greater fortune. Avrohom, was blessed with all that he possessed precisely because he sensed Hashem’s blessing in everything, never longing for anything. Regarding the posuk in Tehilim (34:10) “Those who seek Hashem will not lack any good”, the Shl”a notes that the implication of this posuk is not…

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Home -> 5751 -> Bereishis

Rabbi L. Scheinbaum
In Bereishis, 5751

And Hashem spoke to them: Be fruitful and multiply. (1:28)

Hashem blessed both Adam and Chava, and to both of them He gave the command to fulfill the mission of mankind on earth. However, the increase of the human race presupposes something more than just begetting children. If the development of all species depends on the care which they give their young, how much more so is that true of humans. From the purely physical point of view, a child would have no chance of survival were it not for parental care. But the real increase of the human race lies not in the actual birth, but rather in the…

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