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Home -> Vayikra -> 5756

Rabbi L. Scheinbaum
In 5756, Vayikra

“But you did not call to Me, O’ Yaakov, for you grew weary of Me, O’ Yisrael.” (43:22)

One who serves Hashem with veracity and devotion does not experience this worship as a burden. To wear the yoke of Torah Judaism is an honor, a distinction, and a merit. It is like wearing a priceless gold crown, bedecked with the most precious jewels. Such a diadem is theoretically “weightless” because of its inestimatable value and the love the wearer feels for it. On the other hand, the Torah observance of some individuals is a result of external pressure. Some people have never had the opportunity to study the profundities of Torah or to reflect upon the beauty of…

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Home -> Vayikra -> 5756

Rabbi L. Scheinbaum
In 5756, Vayikra

“When a man among you bring an offering to Hashem.” (1:2)

Rashi explains that the Torah‘s uses the word Adam to allude to Adam Ha’Rishon. The first man was able to say that everything he offered up as a korban had no vestige of impropriety connected to it, since it all belonged to him. Likewise, when one offers a korban to Hashem, it may not be tainted by theft. It seems strange that we would need the lesson from Adam Ha’Rishon to teach us that a korban may not be derived through theft. In a pasuk in Yeshayah 61, the Navi “quotes” Hashem as saying, “I am Hashem who despises a…

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Home -> Vayikra -> 5756

Rabbi L. Scheinbaum
In 5756, Vayikra

“When a man among you brings an offering to Hashem.” (1:2)

So begins the Sefer which deals with the korbanos. Some suggest that the korbanos raise the specter of needless killing, or reinforce primitive barbaric tendencies. Regrettably, such notions are based in the minds of those who seek to eliminate traditional Torah observance. In his Moreh Nevuchim, Rambam pursues an historical approach in order to explain the animal sacrifices. Surrounded by pagans on all sides, Bnei Yisrael might have desired to imitate the popular animal sacrifices and temple worship. Hashem responded by including these rituals in our own worship. Hashem marked clear and definite restrictions to define what is within the…

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Home -> Vayikra -> 5756

Rabbi L. Scheinbaum
In 5756, Vayikra

“And He (Hashem) called unto Moshe, and Hashem spoke to him.” (1:1)

The well established custom has been to begin teaching a child Chumash from Sefer Vayikra, even though Sefer Bereishis and Sefer Shemos might be more pedagogically appealing because of the various narratives, Chazal comment, “ohruvyc uexg,hu ohruvy utch,” Let pure souls come and occupy themselves with pure things.” Horav Moshe Swift, zl, elucidates Chazal’s words in the following manner. Torah is not merely a book of knowledge, it is a book of life. It is the source of life for our people. Its focus is not the brain, but rather the neshamah, soul. Torah penetrates the soul of a Jew…

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Home -> Vayikra -> 5756

Rabbi L. Scheinbaum
In 5756, Vayikra

“And He (Hashem) called unto Moshe.” (1:1)

The Midrash views Hashem’s call to Moshe as a command to continue his leadership over Klal Yisrael. In all humility, Moshe Rabbeinu felt his tenure as leader should cease because his mission had been completed. The Midrash cites a pasuk which is interpreted by Chazal as alluding to three distinct groups of individuals who serve Hashem. Let us focus on the pasuk and its applications. David Ha’Melech writes in Sefer Tehillim, 103:20, “Bless Hashem, O’ His angels, the strong warriors who do His bidding, to obey the voice of His word.” The divergent opinions in Chazal are in understanding the…

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