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Home -> 5771 -> Shoftim

Rabbi L. Scheinbaum
In Shoftim, 5771

They shall judge the people with righteous judgment. (16:18)

The simple meaning of this command is that the judges who are appointed to adjudicate various disputes should do so with integrity and righteousness, acting with impartiality in maintaining a system of justice that is above reproach. The Midrash Tanchuma adds that the appointed judges were to intercede before Hashem on behalf of the Jewish People and find merit for them. While this is certainly a noble calling, the choice that the Midrash presents as an example of a leader who exemplifies the trait of seeking merit in behalf of Klal Yisrael is enigmatic. The fifth Shofet, judge of the…

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Home -> 5771 -> Eikev

Rabbi L. Scheinbaum
In Eikev, 5771

You shall teach them to your children to discuss them. (11:19)

The words, l’daber bam, “to discuss/speak in them,” are a key to understanding the essence of a father’s obligation of limud haTorah to his son. In the Talmud Bava Basra 60b, Chazal relate the story of two litigants that came before Rabbi Yanai – with a halachic dispute. One litigant insisted that Rabbi Yanai require his disputant to cut the branches of his tree which were encroaching on his property. The sage heard their arguments and asked them to return the next day for his rendering of judgment. As soon as they left, Rabbi Yanai quickly ran home to cut the…

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Home -> 5771 -> Va'eschanan

Rabbi L. Scheinbaum
In Va'eschanan, 5771

You shall love Hashem, your G-d, with all your heart… And these words… shall be upon your heart. (6:5,6)

The pasuk tells us that one should love Hashem with all of his heart. This is followed by the  admonition  to  place  “these  words”  on one’s  heart.  A connection  must  exist between the two “hearts” mentioned. The Sifri asks how does one manifest his love for Hashem? The Almighty is not a mortal. He has no corporeality. How does one experience this sense of love? Chazal answer that the key lies in the words, V’hayu ha’devarim ha’eileh… al l’vavecha, “And these words … shall be upon your heart.” By inscribing Hashem’s words on our heart, we come to recognize, acknowledge…

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Home -> Masei -> 5771

Rabbi L. Scheinbaum
In 5771, Masei

They journeyed from the Wilderness of Sinai and encamped in Kivros Hataavah. They journeyed from Kivros Hataavah and encamped in Chatzeiros. They journeyed from Chatzeiros and encamped in Rismah. They journeyed from Rismah and encamped in Rimmon-Peretz. They journeyed from Rimmon-Peretz and encamped in Livnah. (33:16-20)

The commentators, each in his own inimitable manner, suggest that the names of the various encampments are allusions to the various shortcomings, or consequences to inappropriate behavior, manifest by the Jewish nation during their trek through the Wilderness. Rashi interprets these places as referring to specific sins committed by the people. The Chasam Sofer indicates that the above names are consequences, resulting from distancing oneself from Torah study. The Talmud Succah 52b makes a formidable statement: Yitzro shel adam misgaber alav b’chol yom u’mevakeish l’ha’miso, “A man’s evil inclination threatens every day to overpower him, and seeks to kill him:…

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Home -> 5771 -> Balak

Rabbi L. Scheinbaum
In Balak, 5771

Balak saw… all that Yisrael had done to the Emori (22:2). Pinchas saw… and he stood up from amid the assembly. (25:7)

Our Parsha begins with one re’iyah, observation, and closes with another re’iyah. Balak opens the Parsha with Va’yaar Balak ben Tzippor, “And Balak ben Tzippor saw.” Pinchas, heir to the Priestly throne of his grandfather Aharon HaKohen, concludes the Parsha with his re’iyah – Vayaar Pinchas ben Elazar ben Aharon HaKohen va’yakom mitoch ha’eidah, va’yikach romach b’yado, “And Pinchas ben Elazar ben Aharon HaKohen saw, and he stood up from amid the assembly and took a spear in his hand” (25:7).We understand that whenever the Torah states that someone “saw,” it is important to explain what in particular caught his…

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Home -> 5771 -> Chukas

Rabbi L. Scheinbaum
In Chukas, 5771

If a man will die in a tent: Anyone who enters the tent and anything that is in the tent shall be contaminated/impure for seven days. (19:14)

We view a rasha, wicked person, with disdain, when actually it is the sin that we should  hate,  not  the  sinner.  We  do  not  realize  that  regardless  of  a  person’s transgressions, his neshamah, soul, is endowed with kedushah, holiness. Horav Tuvia HaLevi, zl, one of the talmidei Arizal, applies this idea to explain why a Jewish corpse is metamei, ritually contaminates, anyone who comes in contact with it, more so than the corpse of a gentile. A Jewish corpse is metamei both b’ohel and b’maga, by standing over it (whereby you are creating an “ohel”) or touching it, while a…

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Home -> 5771 -> Korach

Rabbi L. Scheinbaum
In Korach, 5771

And On ben Peles. (16:1)

Chazal teach that On ben Peles, one of Korach’s early supporters, was destined to suffer the same bitter end that befell Korach and his mutinous followers. It was his wife who saved him. First, she attempted to bring him to his senses, claiming that he was in a lose-lose situation. Whether Moshe Rabbeinu persevered or Korach succeeded, On ben Peles was not going to become the leader of the nation. He was going to be a lackey, regardless of who triumphed. So, why did he get involved? The problem was that On ben Peles had committed himself and was a…

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Home -> 5771 -> Korach

Rabbi L. Scheinbaum
In Korach, 5771

And Korach separated himself. (16:1)

Korach was no fool. Yet, he acted in a manner unbecoming a person who possesses even a modicum of common sense. He had it all. Why did he throw everything away for a chance at a moment of glory? Did he not realize that he had no prospects of succeeding in this ill-fated endeavor? Rashi explains that his “eye” threw him off (16:7). He saw a succession of distinguished offspring descending from him. The illustrious Shmuel HaNavi, who was to succeed Moshe Rabbeinu and Aharon HaKohen as the nation’s spiritual leader, stood at the helm of this revered lineage. How…

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Home -> 5771 -> Shelach

Rabbi L. Scheinbaum
In Shelach, 5771

Calev silenced the people toward Moshe. (13:30)

How did Calev get the attention of the people? How was he able to halt the rebellion momentarily, so that he could get a word in edgewise? Rashi explains that Calev intimated that he, too, was about to disparage Moshe. How did he indicate this? The Sifsei Chachamim quotes the Mizrachi that when Calev referred to Moshe Rabbeinu as ben Amram, the son of Amram, the people thought that he was on their side. After all, he had referred to Moshe by something other than his given name. This constituted disrespect. Obviously, he did not esteem Moshe as a leader….

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Home -> 5771 -> Beha'alosecha

Rabbi L. Scheinbaum
In Beha'alosecha, 5771

Now the man Moshe was exceedingly humble. (12:3)

Humility is built upon a person’s assessment of himself. It has nothing to do with his being able to speak up or take a stand on behalf of what is right. A humble person is well aware of his personal ability and successes in life. He just feels that he could have done so much more. As far as his ability is concerned, he considers himself lacking in achievement. With his G-d-given talents, he should have been that much greater. As a result of this self-assessment, one carries himself in a manner incongruous with that of a person who is…

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