Rabbi L. Scheinbaum

This shall be the law of the metzora on the day of his purification. He shall be brought to the Kohen. (14:2)

The Torah commands the people to bring a metzora to the Kohen. This implies that the metzora is brought even by force, if necessary. The Ibn Ezra explains that human nature’s control over a person is compelling. The moment that he is healed from his illness, he no longer senses the urgency to attain his purity. Thus, he must be brought to the Kohen. Horav Mordechai Gifter, Shlita, feels that this applies to all areas of human endeavor. When the metzora is in pain, when he suffers various afflictions, he does anything to effect a release from his anguish. Yet,…

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Rabbi L. Scheinbaum In Metzora, 5759

This shall be the law of the metzora. (14:2)

Chazal say that the word metzora is an acronym for “motzi ra,” “(he) brings forth evil.” This is a reference to lashon hora, evil tongue/speech which is the source of tzaraas. Nowhere do we find a sin such as lashon hora, in which the punitive efforts to cleanse the individual and bring him to teshuvah are visited upon him in a descending order. First, his house is struck; then, his begadim, clothes, became tamei until eventually he himself is struck by Hashem. In the process, terrible pain is inflicted upon him. Moreover, the pain of loneliness, the humiliation of being…

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Rabbi L. Scheinbaum In Tazria, 5759

And he shall call, “Unclean, unclean.” (13:45)

The metzora is spiritually contaminated. He is to remain secluded from society, calling out to others not to come close to him. “Tamei, tamei,” he calls out, notifying people of his present state. The Shelah Ha’Kadosh extends the interpretation of this pasuk by placing a “comma” between the first and second “tamei.” The pasuk would now read, “V’tamei – tamei yikra.” One who disparages others, who calls others tamei is generally projecting his own blemished character. In other words, the model behind most lashon hora is none other than oneself. He who has a character flaw will knowingly and unknowingly…

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Rabbi L. Scheinbaum In Tazria, 5759

On the eighth day the flesh of his foreskin shall be circumcised. (12:3)

The mitzvah of Bris Milah, ritual circumcision, is unique in that it has been accepted throughout the generations with joy. Our people have responded to the call of Bris Milah with mesiras nefesh – self sacrifice. The imprint of the Bris Milah is a permanent imprimatur on the child, identifying him as a partner in the Covenant and a member of the Jewish Nation. It is a sign that stays with the child throughout his entire life. The circumcision is an event marked with pride and joy – regardless of the circumstances surrounding the event. It is one mitzvah that…

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Rabbi L. Scheinbaum In Tazria, 5759

When a woman conceives and gives birth to a male, she shall be contaminated for a period of seven days. (12:2)

The laws regarding the human being are consistent with those dealing with all other creatures. Rashi quotes the Midrash that notes that the creation of man mirrored the creation of animals and birds. In connection with this, the Midrash cites the pasuk in Tehillim (139:5), “Achor vokedem tzartani,” “Behind and before You have fortified me.” This pasuk can be read, “You have formed me,” employing the root word “yatzar“, creation, rather than “tzar” which means to fortify. The latter term is a reference to human creation, which took place both before and after that of other creatures. Man’s neshamah predated…

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Rabbi L. Scheinbaum In Shemini, 5759

If an animal that you may eat has died, one who touches its carcass shall become contaminated. (11:39)

We can derive some thoughtful lessons from the laws of tumah and taharah, ritual purity. Horav S.R. Hirsch, zl, contends that the various cases of ritual contamination are derived from the principal source of tumah, the avi avos ha’tumah, “father of the fathers of contamination,” the human corpse. Death is the ultimate expression of the separation of the soul and spirit from the matter which we call the human body. Hence, the corpse represents the physical dimension in its totality, in its most absolute form, severed from the moral freedom that life offers us. The freedom to choose between right…

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Rabbi L. Scheinbaum In Shemini, 5759

These shall you abominate from among the birds, they may not be eaten – they are an abomination…the chasidah. (11:13,19)

One would think that with a name as impressive as chasidah, a derivative from chesed, kindness, this bird would rate a high standard of kashrus. Why is it included as a non-kosher fowl? Commenting on the Talmud Chullin 63a, Rashi attributes the name chasidah to the kindness it displays towards members of its species by sharing food with them. Yet, its comparison is not recognized . The Chidushei Ha’Rim explains that it directs its kindness only towards its own species / fellow. In other words, chesed is not a commodity that we control at our pleasure. If someone does not…

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Rabbi L. Scheinbaum In Shemini, 5759

Moshe said to Aharon: Of this did Hashem speak…”I will be sanctified through those who are nearest to Me,thus I will be honored before the entire People.” (10:3)

In this parsha, the Torah recounts the tragic loss of Aharon’s two sons, Nadav and Avihu. The tragedy in itself is overwhelming; the fact that two such remarkable young men were taken from us under such circumstances makes it even more difficult to accept. Yet, this is part of the Divine plan. Who are we to question the Almighty? Indeed, Chazal state a number of reasons to explain the punitive divine measures against Nadav and Avihu. They are to be considered spiritually deficient only in the context of their lofty plateau of holiness. “Bikrovai Ekadesh;” “I will be sanctified through…

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Rabbi L. Scheinbaum In Shemini, 5759

A fire came forth from before Hashem and consumed them…Moshe said to Aharon, “Of this did Hashem speak saying, “I will be sanctified through those who are dearest to Me…and Aharon fell silent. (10:2,3)

This is one of the most compelling statements in the Torah. For a father to witness the devastating death of his two sons — men who had exemplified service to the Almighty, who had brilliant futures before them — and to remain silent as stone is incredible. How are we to understand this? Indeed, throughout the generations parents have suffered grievous losses and have accepted it as Hashem’s Will. Where does one conjure the temerity, the superhuman strength, to transcend human emotion to acccept Hashem’s edict in such a manner? Apparently, these have not been ordinary people with an ordinary…

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Rabbi L. Scheinbaum In Emor, 5759

The son of an Israelite woman – and he was the son of an Egyptian man… the son of the Israelite woman pronounced the Name and blasphemed… the name of his mother was Shlomis daughter of Divri. (24:10,11)

The Torah relates the story of a Jew who committed the heinous sin of blaspheming the Name of Hashem. The Torah records this person’s mother’s name as Shlomis bas Divri. Rashi attributes the name Shlomis to her tendency to greet everyone, striking up a conversation with everyone she meets. The name Divri also implies that she was a dabronis, talked very much with everyone. Apparently, her proclivity to talk excessively led to all forms of sinful speech and behavior. The Chasam Sofer questions Rashi’s statement. It would seem that Rashi was giving us a reason why this woman gave birth…

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This shall be the law of the metzora on the day of his purification. He shall be brought to the Kohen. (14:2)

This shall be the law of the metzora. (14:2)

And he shall call, “Unclean, unclean.” (13:45)

On the eighth day the flesh of his foreskin shall be circumcised. (12:3)

When a woman conceives and gives birth to a male, she shall be contaminated for a period of seven days. (12:2)

If an animal that you may eat has died, one who touches its carcass shall become contaminated. (11:39)

These shall you abominate from among the birds, they may not be eaten – they are an abomination…the chasidah. (11:13,19)

Moshe said to Aharon: Of this did Hashem speak…”I will be sanctified through those who are nearest to Me,thus I will be honored before the entire People.” (10:3)

A fire came forth from before Hashem and consumed them…Moshe said to Aharon, “Of this did Hashem speak saying, “I will be sanctified through those who are dearest to Me…and Aharon fell silent. (10:2,3)

The son of an Israelite woman – and he was the son of an Egyptian man… the son of the Israelite woman pronounced the Name and blasphemed… the name of his mother was Shlomis daughter of Divri. (24:10,11)

YEARS

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