Rabbi L. Scheinbaum

ובער עליה הכהן

And the Kohen shall kindle wood upon it. (6:5)

The Baal HaTurim notes that the word u’bieir is mentioned twice in the Torah. It is mentioned earlier, in Parashas Mishpatim (Shemos 22:4), u’beier b’sdei acheir, “or he grazed in another’s field.” The Torah addresses the owner who allows his animal to graze in someone else’s field. Second, is the above reference to the Kohen who kindles wood on the Mizbayach every morning. Obviously, some connection must exist between the two pesukim. In Sefer Devarim 1:13, Moshe Rabbeinu is instructed to appoint judges to work under him in judging the nation. The pasuk says, Havi lachem anashim… va’asimeim b’rosheichem, “Provide…

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זאת תורת העולה... על מוקדה על המזבח כל הלילה

Rabbi L. Scheinbaum In Tzav, 5774

This is the law of the elevation-offering… (that stays) on the flame, on the Altar, all night. (6:2)’

There are individuals who serve Hashem, observe Torah and mitzvos, yet their actions are not oleh l’ratzon, received by Hashem in good will. Something is missing in their service to the Almighty. That something is “heart,” passion, enthusiasm. Such a person, even when he finally decides to go the route and serve Hashem with heartfelt passion, does so periodically. It is not one long constant avodas haBorei, service to the Creator. Dispassionate service goes nowhere; it certainly does not rise up to Hashem. The story is told that the Baal Shem Tov, zl, was once asked to speak to a…

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ויאמר בא אחיך במרמה ויקח ברכתך

Rabbi L. Scheinbaum In Toldos, 5774

But he (Yitzchak) said, “Your brother came with cleverness and took your blessing.” (27:35)

That Yaakov Avinu received the blessings from Yitzchak Avinu under what seems to have been a surreptitious method has been a major point of contention presented to challenge those who adhere to the Patriarch’s way of life. Veritably, the question is glaring: Why did Hashem cause the blessings that apparently belonged to Eisav to go instead to Yaakov? One who studies the gist of the blessings notes that they are physical in nature, promising material bounty. Is this really what Yaakov wanted? The Patriarch was devoted to his spiritual development: Why would he want a blessing that guaranteed him abundant…

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ויהי עשו איש יודע ציד איש שדה. ויעקב איש תם יושב אהלים

Rabbi L. Scheinbaum In Toldos, 5774

Eisav became one who knows hunting, a man of the field; but Yaakov was a wholesome man, abiding in tents. (25:27)

Pathology is a word which often conjures up images of fear and the macabre. Actually, it means to search for the source, the origin, the root of something, so that one can define its nature and eventual course of growth. Thus, if it is a disease, the choice of treatment will depend on its origin. A speech pathologist is able to discern among various speech impediments. Thus, she is able to determine the proper course of therapy. A “sin pathologist” studies the source of one’s aberrant behavior in search of a course of therapy to assist the subject in returning…

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ותאמר אם כן למה זה אנכי

Rabbi L. Scheinbaum In Toldos, 5774

And she (Rivkah) said, “If so, why is it that I am?” (25:22)

Rashi explains Rivkah Imeinu’s question to be: Why am I desiring and praying for pregnancy? Ibn Ezra explains that Rivkah questioned other women who had given birth to determine whether this experience that she was undergoing was usual. They replied that it was certainly out of the ordinary. Rivkah now wondered, “Why is my pregnancy so strange?” Ramban does not agree with Rashi or Ibn Ezra. He posits that Rivkah was saying, “If this is the way it will be for me, why am I in this world? I would rather not be alive. What purpose is there in such…

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ויעתר יצחק לד' לנכח אשתו כי עקרה היא ויעתר לו ד'

Rabbi L. Scheinbaum In Toldos, 5774

Yitzchak entreated Hashem opposite his wife, because she was barren. Hashem allowed Himself to be entreated by him. (25:21)

What is the significance of the fact that the Torah describes Hashem’s response to Yitzchak Avinu using the same word which it attributes to the Patriarch’s prayer? Atirah means to entreat. Yitzchak entreated Hashem. The Almighty did not entreat Yitzchak. Therefore, we translate the pasuk, “Hashem allowed Himself to be entreated by him.” Could it not have used another word for “answered” or “listened”? It is almost as if Hashem responded to Yitzchak in the same manner in which Yitzchak prayed to Him. The Nesivos Shalom presents the scenario of Yitzchak and Rivkah Imeinu praying side by side, putting it…

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ופתחת עליו פתוחי חתם קדש לד'

Rabbi L. Scheinbaum In Tetzaveh, 5774

And you shall engrave upon it, engrave like a signet ring Holy to Hashem. (28:36)

The Tzitz Hakodesh was a Head-Plate inscribed with the words Kodesh l’Hashem, Holy to Hashem, that was worn by the Kohen Gadol. These words were engraved on the Head-Plate similar to a signet ring. Pituchei chosam – “engraved like a signet ring” is used by the Gaon m’Vilna as an allusion to a statement made by Chazal. “Three keys (mafteichos, which have the same root word as pituchei) were not given to man. They remain in the domain of the Almighty (Only He can “open the door” to these events). They are: chayah, to give life to a child, the…

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והם יקחו את הזהב ואת התכלת ואת הארגמן ואת תולעת השני ואת השש

Rabbi L. Scheinbaum In Tetzaveh, 5774

They shall take the gold, the turquoise, purple and scarlet wool, and the linen. (28:5)

Moshe Rabbeinu was commanded concerning the construction of the Bigdei Kehunah, Priestly Vestments. For this purpose, he was to obtain gold, turquoise, purple and scarlet, various colors of dyed wool, from the people which were to be used to make the Eiphod, Cheshev ha’Eiphod, Choshen and Avnet. Sheish is flax/linen. Thus, the Bigdei Kehunah were constructed of shatnez, a mixture of wool and linen. Given the reality, one would conjecture that while shatnez is prohibited to be worn by a Jew, the Bigdei Kehunah constituted an exception to the rule. In other words, a dispensation is made for the Priestly…

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ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת

Rabbi L. Scheinbaum In Tetzaveh, 5774

You shall make sacred vestments for your brother, Aharon, for glory and splendor. (28:2)

Kavod and tiferes are terms which are associated with the dignity of man and the requirement of manifesting this sense of reserve and class. When we mention the gadlus ha’adam, greatness of man, one immediately thinks of Slabodka, the yeshivah whose Mashgiach/founder, the Alter zl, of Slabodka, Horav Nosson Tzvi Finkel, was its primary exponent. I take the liberty of expounding on the subject and its intended impact on the Jewish imperative. When Rav Nosson Tzvi Finkel was about to launch his yeshivah, he asked Horav Yisrael Salanter, zl, founder of the Mussar, character refinement, movement, “On which foundations shall…

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ואתה הקרב אליך את אהרן אחיך ואת בניו אתו... לכהנו לי

Rabbi L. Scheinbaum In Tetzaveh, 5774

Bring to near to yourself Aharon, your brother, and his sons with him… to minister to Me. (28:1)

The Midrash teaches that Moshe Rabbeinu wanted to be Kohen Gadol, despite his position as facilitator of the Torah to Klal Yisrael. Imagine being the conduit through which our nation received the Torah. Yet, Moshe apparently wanted more; he sought the Kehunah Gedolah, High Priesthood. Hashem told Moshe, “I gave you the Torah. It was mine, and I gave it to you.” This was supposed to placate Moshe. How? Moshe did not deny his lofty plateau as the nation’s quintessential Rebbe; he wanted the Kehunah Gedolah – also! In his Shemen HaTov, Horav Zev Weinberger, Shlita, quotes the Talmud in…

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ובער עליה הכהן

And the Kohen shall kindle wood upon it. (6:5)

זאת תורת העולה... על מוקדה על המזבח כל הלילה

This is the law of the elevation-offering… (that stays) on the flame, on the Altar, all night. (6:2)’

ויאמר בא אחיך במרמה ויקח ברכתך

But he (Yitzchak) said, “Your brother came with cleverness and took your blessing.” (27:35)

ויהי עשו איש יודע ציד איש שדה. ויעקב איש תם יושב אהלים

Eisav became one who knows hunting, a man of the field; but Yaakov was a wholesome man, abiding in tents. (25:27)

ותאמר אם כן למה זה אנכי

And she (Rivkah) said, “If so, why is it that I am?” (25:22)

ויעתר יצחק לד' לנכח אשתו כי עקרה היא ויעתר לו ד'

Yitzchak entreated Hashem opposite his wife, because she was barren. Hashem allowed Himself to be entreated by him. (25:21)

ופתחת עליו פתוחי חתם קדש לד'

And you shall engrave upon it, engrave like a signet ring Holy to Hashem. (28:36)

והם יקחו את הזהב ואת התכלת ואת הארגמן ואת תולעת השני ואת השש

They shall take the gold, the turquoise, purple and scarlet wool, and the linen. (28:5)

ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת

You shall make sacred vestments for your brother, Aharon, for glory and splendor. (28:2)

ואתה הקרב אליך את אהרן אחיך ואת בניו אתו... לכהנו לי

Bring to near to yourself Aharon, your brother, and his sons with him… to minister to Me. (28:1)

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