Rabbi L. Scheinbaum

Rabbi L. Scheinbaum In Beha'alosecha, 5753

“And they travelled from the mountain of Hashem.” (10:33)

In Shabbos (116a) the Talmud interprets this pasuk to mean, “They ceased to follow after Hashem and veered away.” Tosfos explains that they left Har Sinai “like a child who races from the classroom at the end of the day.” This seems enigmatic! Were they not to follow the Aron Ha’Kodesh when it travelled? What was their sin? Indeed, the Ramban states that had this not happened, they would have merited immediate entrance into Eretz Yisrael. Certainly, the mere fact of departing from Har Sinai was not considered inappropriate. On the contrary, they were travelling towards their goal, entrance into…

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Rabbi L. Scheinbaum In Beha'alosecha, 5753

“Because of the enemy that beseiges you you shall sound the trumpets.” (10:9)

The Rambam in Hilchos Taanios (1:1-3) states that it is a positive mitzvah to cry out to Hashem and sound trumpets in response to any disaster which befalls a community. He cites the above pasuk as the source for this mitzvah. This reaction to tragedies is, in fact, one of the first steps leading to effective teshuvah, repentance. We are enjoined to contemplate our troubles, since they are a vehicle by which Hashem communicates His message to us. In his famous thesis on the Holocaust, Horav Y. Schwartz, Shlita, states that this command to search our ways renders it incumbent…

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Rabbi L. Scheinbaum In Naso, 5753

“And when Moshe went into the Ohel Moed that he might speak with Him, and he heard the voice speaking to him.” (7:89)

Rashi points out that the word rcsn, “speaking,” is similar to rcs,n, “in the hispa’el” form (reflexive form of the intensive stem of the Hebrew verb), implying that Moshe heard the voice of Hashem speaking to Itself. The Sforno expands on this idea, suggesting that Hashem “makes it known to Himself” and that the voice heard by Moshe was in reality an “overflow” of Hashem’s words. This is similar to the voice which every Navi receives, each according to his own individual level of perception. Although the words of the Sforno are of a profound nature, an important lesson can…

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Rabbi L. Scheinbaum In Naso, 5753

“On the second day did offer Nesanel ben Tzuar, the Nasi of (the tribe of) Yissachar . . . he presented for his offering.” (7:18,19)

Rashi notes the redundancy of the word chrevw offered, regarding the tribe of Yissachar. In contrast, it is not doubly stated in reference to any of the other tribes. Rashi cites different explanations to resolve this question. Horav M. Wolfson, Shlita, offers a novel response. Nesanel represented the tribe of Yissachar, which was noted for total devotion to Torah study. Indeed, this was their vocation. Their material support came from the tribe of Zevulun, their “partners” in Torah endeavor. This “partnership” could easily cause the ignorant bystander to think that Yissachar, in fact, did not possess anything of his own….

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Rabbi L. Scheinbaum In Naso, 5753

“And this is the law of the Nazir, on the day of the completion of his vow.” (6:21)

At the conclusion of term of the Nazir’s vow, he must bring a korban. The reason for this korban is enigmatic. Is not a korban of this nature brought as penance for a specific sin? Rather than the Nazir be lauded for his great deed, he is seemingly castigated! Rabbeinu Bachya explains that this korban is necessary, since it appears as if the Nazir is departing from his previous lofty relationship with Hashem. For a significant period of time, he was removed from the pleasures of this world, only to return to his previous lifestyle. Although his lifestyle had been…

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Rabbi L. Scheinbaum In Naso, 5753

“And the man shall bring his wife to the Kohen and shall bring her offering for her, the tenth part of an eifah of barley meal, he shall not pour upon it any oil, nor pour frankincense on it.” (5:15)

Rashi cites the Talmud Sotah 12a, which explains the reason for the specific ingredients of this korban. Meal was used instead of fine flour, barley rather than wheat. This modification was due to the repulsiveness of the sotah’s immoral act; because she acted like an animal, her offering is the food of an animal. Oil is not poured over the meal, since oil symbolizes light and the sotah acted in darkness. Frankincense is not placed on the korban, since the Matriarchs are referred to as “levonah,” frankincense, and she deviated from their paths. Horav B.Z. Baruk, z.l., makes a noteworthy…

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Rabbi L. Scheinbaum In Naso, 5753

“And they shall confess their sins.” (5:7)

The mitzvah of “viduy,” confession, is the prime prerequisite for performing teshuvah, repentance. Indeed, without viduy the teshuvah process has no value. It is puzzling that the Torah chooses to mention the mitzvah of viduy specifically at this point, in reference to the sin of stealing. The Chidushei Ha’Rim explains that actually every transgression committed by man consists of a form of theft. We have been granted life, health, and the ability to perform actions, so that we may serve the Almighty. To employ these G-d given abilities in behavior which violates Torah law is tantamount to theft. Not only…

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Rabbi L. Scheinbaum In 5753, Bamidbar

“These things are the burden of the Bnei Kehas.” (4:15)

The Midrash illustrates the moral superiority of the Leviim by citing the difference between the footwear each wore. While members of the other tribes wore sandals, the Leviim who were responsible for carrying the Mishkan and its vessels, walked barefoot. Chazal also observe that the virtuous Bnei Kehas, the actual transporters of the Aron, walked backward, so that they did not turn their back on the Aron. This Midrash demands explanation. While walking barefoot and backward are noble ways to express reverence to the Aron, these acts do not demonstrate the Leviim’s unique virtue. In order to clarify this Midrash,…

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Rabbi L. Scheinbaum In 5753, Bamidbar

“And Moshe counted them according to Hashem’s word.” (3:16)

Horav Moshe Swift, z.l., notes a disparity between the census of Bnei Yisrael and that of Bnei Levi. Bnei Yisrael were counted from age twenty and over, thereby facilitating an easy count. Bnei Levi, who were counted from age one month upwards, demanded a more difficult count. The Midrash emphasized this by noting that Moshe asked, “How can I enter their tents to determine the number of babies in each family?” Hashem responded, “You do your share, and I will do mine.” The Midrash continues that Moshe stood at the doorway of each tent. The Shechinah preceded him, and a…

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Rabbi L. Scheinbaum In 5753, Bamidbar

“And Nadav and Avihu died before Hashem when they offered a strange fire … and they had no children.” (3:4)

The Midrash states that had Nadav and Avihu taken wives and had children, they would not have died. The Chasam Sofer explains that innocent children have the need to receive proper guidance from their parents. It would, therefore, have been in the children’s merit that Hashem would have granted the parents life. Chazal, however, state other reasons for Nadav and Avihu’s tragic deaths. Two reasons which are emphasized are: Nadav and Avihu’s entrance into the Mikdash after having drunk wine; and their inappropriate rendering of a halachic decision in the presence of Moshe, their rebbe. These latter two reasons do…

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“And they travelled from the mountain of Hashem.” (10:33)

“Because of the enemy that beseiges you you shall sound the trumpets.” (10:9)

“And when Moshe went into the Ohel Moed that he might speak with Him, and he heard the voice speaking to him.” (7:89)

“On the second day did offer Nesanel ben Tzuar, the Nasi of (the tribe of) Yissachar . . . he presented for his offering.” (7:18,19)

“And this is the law of the Nazir, on the day of the completion of his vow.” (6:21)

“And the man shall bring his wife to the Kohen and shall bring her offering for her, the tenth part of an eifah of barley meal, he shall not pour upon it any oil, nor pour frankincense on it.” (5:15)

“And they shall confess their sins.” (5:7)

“These things are the burden of the Bnei Kehas.” (4:15)

“And Moshe counted them according to Hashem’s word.” (3:16)

“And Nadav and Avihu died before Hashem when they offered a strange fire … and they had no children.” (3:4)

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