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Home -> 5753 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5753

“And you shall make sacred garments for Aharon your brother for glory and majesty.” (28:2)

The Torah devotes an entire parsha to the preparation of the priestly vestments. Indeed, the Torah apportions more space to the “Bigdei Kehunah” than to the sacred vessels which were used in the Mishkan. Although the priestly vestments were not an inherent part of the actual service, the service could be performed only when the Kohen was wearing them. It seems apparent that the Bigdei Kehunah performed a sublime role. The Chizkuni explains that ase hsdc, sacred garments, is the key phrase which defines the moral and spiritual striving represented by the priestly garb. The beauty manifested by these vestments…

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Home -> 5753 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5753

“And you shall command Bnei Yisrael.” (27;20)

Moshe’s name is not mentioned in this parsha. The Baal Ha’Turim states that Moshe entreated Hashem on behalf of Klal Yisrael after they sinned with the Golden Calf. He pleaded, “Erase me from Your Book.” In accordance with Moshe’s emphatic statement, Hashem chose one parsha in which Moshe’s name would not be recorded. We may wonder why Parashas Tetzaveh was chosen to be the parsha from which Moshe’s name was excluded. Horav Nissan Alpert, z.l., suggests that the word “tetzaveh,” which means command, alludes to Am Yisrael’s leadership. The function of leadership is to command and guide the people. In…

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Home -> 5753 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5753

“And the middle bar in the midst of the boards shall pass from end to end.” (26:28)

The Targum Yonason explains that this middle bar originated from Avraham’s famous “inn” from which he would provide food and drink for wayfarers. The angels cut it down and threw it into the sea, where it floated until it was retrieved by Moshe. Horav E. Muller, Shlita, notes the significance of this statement. Everyone was requested to contribute their heartfelt donation towards the construction of the Mishkan. In order to maintain this structure, however, it was essential to have as the middle bar a pole which was derived from a house which exemplified the highest level of chesed. The Mishkan,…

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Home -> 5753 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5753

“And you shall make the boards for the Mishkan from shittim wood standing upright.” (26:15)

The Midrash questions the specific use of shittim wood for the beams of the Mishkan. Chazal respond that Hashem has chosen to teach a lesson regarding the proper derech eretz one must model when building a house or when undertaking any endeavor which affects others. Hashem chose shittim wood which comes from a barren tree. Likewise, when we build, we should use wood which originates from a tree which does not produce fruit. This Midrash is noteworthy. The Mishkan is the major source of holiness in this world. Yet, its construction may not affect any other form of “life,” even…

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Home -> 5753 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5753

“And they shall make an Aron of shittim wood… and you shall cover it with pure gold from within and without.” (25:10,11)

Although in the eyes of the beholder, the Aron appeared to be made completely of gold, it is a well known fact that this was only an overlay. The actual Aron was made of wood, sandwiched between outer and inner layers of gold. This seems enigmatic. It would be appropriate that this most sublime vessel, which housed the Torah, consist entirely of gold. Certainly gold would more readily reflect the magnificence and majesty of the Almighty. Horav Dovid Feinstein, Shlita, who raises this question, offers the following lesson to be derived from this “wooden” Aron. Wood is a living substance…

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Home -> 5753 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5753

“And they shall make an Aron of shittim wood.” (25:10)

Bnei Yisrael were enjoined to build the Aron Hakodesh prior to the Mishkan itself. Why was this? Horav M. Gifter, Shlita. suggests the following reason for this. The Aron, which held the Torah, represents the Torah as the foundation of our people. Because we have the Torah, Hashem chooses to rest the Divine Presence in our midst. Consequently, we must orient our priorities in accordance with the Torah. Horav Gifter notes that the Aron was built even prior to the Mizbayach, Altar. The Mizbayach denotes sacrifice and its derivative, mesiras nefesh, self-sacrifice for Hashem and His mitzvos. He explains that…

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Home -> 5753 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5753

“An offering from everyone whose heart motivates him to give… gold, silver, and copper.” (25:2,3)

Each of these metals is of different value. They are, nonetheless, included together and considered of equal importance. For, this is “an offering of the heart,” regarding which it is stated: Whether one gives more or less, it is meaningless, as long as his thoughts are focused for (the honor of) Heaven.” (Berachos 5b). How much one gives is not important. Rather, it is the motivation for his donation which is of critical value. Thus, gold, silver, and copper can be perceived equally.

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Home -> 5753 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5753

“That they take for Me a Terumah.” (25:2)

The Baal Shem Tov notes that Parashas Terumah, which contains the mitzvah of donating toward the building of the Mishkan, immediately follows Parashas Mishpatim, which ends with the receiving of the Torah. He explains that the command to build the Mishkan was Hashem’s way of telling Bnei Yisrael to substantively actualize their acceptance of the Torah. It isn’t sufficient to proclaim gnabu vagbw “We will do and we will hear,” and then return to our daily lives as if nothing had transpired. It is imperative to stimulate the potential of our statement into action. If it remains dormant, eventually it…

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Home -> 5753 -> Mishpatim

Rabbi L. Scheinbaum
In Mishpatim, 5753

“And they saw the G-d of Yisrael; and under His feet there was a form of a sapphire brick, like the very Heaven for clearness.” (24:10)

The above sentence is complex. Undoubtedly, the unimaginable notion of “seeing” Hashem refers to some aspect of Divine Glory, as the commentaries have already expressed. The allusion to the “brick of sapphire” begs for explanation. Why does the Torah mention this? The Targum Yonason cites a Midrash which sheds light on this enigma. This brick is a reminder of the wretched slavery to which Bnei Yisrael were subjected. The Jewish men and women worked side by side, trampling and treading the mortar. One delicate young woman in the advanced stage of pregnancy miscarried as she was treading upon the mortar….

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Home -> 5753 -> Mishpatim

Rabbi L. Scheinbaum
In Mishpatim, 5753

“And he built an altar at the foot of the mountain, and twelve monuments for the twelve tribes of Yisrael.” (24:4)

Even though this altar was dedicated in the name of the entire nation, each of the twelve tribes was individually represented by a separate monument. Thus, each tribe became obligated to accept total responsibility for the fulfillment of the entire Torah, rather than sharing that responsibility with the other tribes. Hashem has chosen to maintain the individuality of each tribe, so that each one continues to view itself as sustainers of the Covenant with Hashem. Horav Avigdor Miller, Shlita, suggests two additional reasons for maintaining the distinct status of each tribe. First, Hashem imbued each tribe with unique characteristics, which…

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