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Home -> 5755 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5755

“A gold bell and a pomegranate on the hem of the robe, all around… Its sound shall be heard when he enters the sanctuary.” (28:34,35)

Resplendent in his bigdei kehunah, priestly vestments, the Kohen Gadol was a sight to behold. The dignity and beauty of the vestments, their glory and splendor, were intended to increase the reverence reflected upon his exalted station in Jewish life. However, there is one seeming enigma about the vestments — seventy-two bells were attached to the bottom of the Kohen Gadol’s robe. Does making noise when walking add to one’s dignity?  It definitely calls attention to the individual! Apparently, there was a profound purpose in having these bells hanging from the robe. The Torah states that when the Kohen Gadol…

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Home -> 5755 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5755

“And these are the garments which they shall make: a breastplate, an ephod, a robe, a checkered tunic, a turban and a sash.” (28:4)

It is interesting to note that, while this pasuk mentions six garments, instructions were actually given for the fabrication of eight garments. The tzitz, headplate, and michnasayim, breeches, are not mentioned here. Why are these garments left out of this pasuk? Horav Dovid Feinstein, Shlita, suggests that on the one hand these two garments represent the elementary foundation of human decency. On the other, the garments represent the spiritual apex of the Kohen Gadol’s spiritual ascendency. These two garments were an obvious requirement. The Kohen Gadol needed to wear breeches for the sake of modesty.  The fact that breeches were…

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Home -> 5755 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5755

“And you shall make holy garments for Aharon your brother, for honor and distinction. Any you shall speak to all that are wise hearted… that they make Aharon’s garments, to sanctify him that he may serve Me.” (28:2,3)

If one carefully reads the text, it is apparent that Moshe’s command to those who were to make the holy vestments was not consistent with Hashem’s command to him. Hashem told Moshe that the garments were to be made for “honor and distinction.” Moshe, however, implored the artisans to make vestments that would sanctify the kohen for his duty to serve Hashem.  Why is there a disparity between the two directives? Horav Yosef Yehudah Leib Bloch, z.l., offers the following explanation. The creation of the bigdei kehunah, priestly vestments, was by no means a menial task. It required the creative…

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Home -> 5755 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5755

“And they shall take for you pure olive oil… to cause a lamp to burn continually.” (27:20)

In the Talmud Shabbos 22b, Chazal state that the Ner Ma’aravi, western lamp, which miraculously continued to burn, attested universally to Hashem’s presence among Bnei Yisrael. This is enigmatic. The menorah was situated in the Mishkan and later in the Bais Ha’Mikdash. These were places in which no Yisrael — and surely no gentile — was permitted to enter. If so, how did the western lamp serve as testimony to confirm Hashem’s presence among Klal Yisrael to the world? Horav Yitzchak Hutner z.l., asserts that the Ner Ma’aravi inspired Bnei Yisrael to be cognizant that the Shechinah reposed among them. …

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Home -> 5755 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5755

“And they shall take for you pure olive oil, crushed, for illumination.” (27:20)

Rashi explains that a two-stage process was necessary to prepare the olive oil. The olives were first crushed to express the first oil, which was required for lighting the menorah. They were then ground up to extract additional oil, which could be used for the menachos, meal offerings, but was not suitable for the menorah. This is consistent with the Talmud in Menachos 86a which states, “Crushed oil is required for the menorah, but crushed oil is not required for the menachos.” This halacha carries with it a simple, but profound, lesson. Horav Eliyahu Meir Kovner z.l., suggests that the…

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Home -> 5755 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5755

“And all the pegs of the chatzer (shall be made of) copper.” (27:19)

Rashi explains that these pegs were made of copper and helped secure the curtains of the Ohel and the hangings of the Chatzer. They were tied with ropes around their bottoms, so that the wind would not lift them. At first Rashi questions the technical application of these pegs. He discusses whether they were anchored in the ground or tied and suspended, so that their sheer weight held down the bottoms of the curtains to keep them from moving in the wind. Horav Moshe Feinstein z.l., compares the pegs and curtains to a ben Torah. A ben Torah is apt…

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Home -> 5755 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5755

“And you shall make the planks for the Mishkan of shittim wood standing up.” (26:15)

Chazal state that shittim (acacia) wood does not bear fruit. It is a strong and tough wood which has limited practical application. What is the significance of this wood in regard to the Mishkan? It would seem that the wood selected to serve as the walls of the Mishkan, the mainstays of the edifice wherein the Shechinah would “repose,” would be one which had many practical uses. We suggest that this choice imparts an important message. The planks of the Mishkan may be viewed metaphorically as the Torah scholars in a community. To the “simple” citizen they might not seem…

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Home -> 5755 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5755

“And you shall make a candelabra of pure gold, hammered out shall the candelabra be made.” (25:31)

Chazal teach us that the menorah was the only vessel which was “mikshah,” hammered out. Its various parts were “drawn out” from an original mass of gold by means of the beating of a hammer.  The commentators, each in his own inimitable style, suggest rationales for the distinct technical deviation in the shaping of the menorah. We suggest the following reason. In his commentary on Avos 4:17, the Maharal explains the Mishnah which states: There are three crowns, the crown of Torah, the crown of Kehunah, and the crown of royalty, but the crown of a shem tov, good name,…

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Home -> 5755 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5755

“And this is the donation you shall take from them, gold, silver and copper.” (25:3)

In the Midrash, Chazal infer that these three metals represent the three Patriarchs. Gold is symbolic of Avraham Avinu in that he was tested like gold in the fiery furnace. Silver alludes to Yitzchak Avinu, who was purified on the altar in the same manner that silver is refined. Copper, which in Hebrew is “nechoshes,” brings Yaakov to mind. Lavan was referring to Yaakov when he said, “nichashti,” I have observed the signs that Hashem has blessed me for your sake” (Bereishis 30:27). This Midrash begs elucidation.  First, what relationship is there between the Patriarchs and the various metals used…

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Home -> 5755 -> Mishpatim

Rabbi L. Scheinbaum
In Mishpatim, 5755

“For if they cry out to Me I will surely hear their cry.” (22:22)

The pasuk implies that Hashem responds to the cries of the oppressed. This statement is enigmatic. If the injustice suffered by the widow or orphan warrants Hashem’s intervention, why is Hashem’s response contingent upon the sufferer’s outcry? If punishment is deserved, then it should be dispensed without the outcry of the oppressed one. Horav Avigdor Miller, Shlita, suggests that this is a manifestation of Hashem’s benignity. The cry for help raises the oppressed one’s awareness of Hashem. The pain and anguish reflected by the outcry supplements the guilt of the oppressor and will increase the weight of his punishment. Indeed,…

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