Rabbi L. Scheinbaum

Rabbi L. Scheinbaum In Acharei Mos, 5751

“Like the behavior of the land of Egypt, wherein you dwelt, you shall not do, and like the doings of the land of Canaan, where I am bringing you, you shall not do, neither shall you walk in their statutes.” (18:3)

The Torah in its moral code clearly defines that which is proper and moral, as opposed to that which is decadent and immoral. Society is always in flux, and that which was considered immoral and degenerate is no longer regarded as wrong and reprehensible. Intellectuals are constantly expounding new perspectives and outlooks on morality. The Torah here enjoins us to categorically reject the morals and way of life of the society wherein we live when they are antithetical to the Torah. We are admonished not to imitate the “doings of the land of Egypt or Canaan” even if this is…

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Rabbi L. Scheinbaum In Metzora, 5751

“This shall be the law of the leper on the day of his becoming pure, he shall be brought to the Kohain.” (14:2)

It is necessary to form a rationale for the Torah‘s demand that the Kohain personally supervise all of the ritual concerning the leper. Why does the Torah emphasize this at each step of the purification process? The Talmud (Erchin 16a) lists the various reasons for the affliction of leporsy, such as haughtiness, slander, stinginess, etc… These are sins which by their very nature indicate one’s pride in himself. Such an individual sins because he thinks that he controls his own destiny. He looks down on others who may have certain faults, because he does not have the sensitivity to help…

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Rabbi L. Scheinbaum In Tazria, 5751

“He shall sit alone, outside of the camp shall be his habitation.” (13:46)

We are enjoined to send the afflicted leper out of the various camps, so that he be secluded from all people. It is appropriate that this individual who through his slander caused discord and strife among his fellow man, should now be forced to live in seclusion, which will cause him to reflect upon his terrible deeds. The Talmud includes the leper among the various people who because of their unfortunate situations are considered as dead (Nedarim 64b). At first glance it would appear that he is “considered as dead” due to the pain and gravity of his illness. The…

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Rabbi L. Scheinbaum In Tazria, 5751

“When a man shall have in the skin of his flesh…” (13:2)

It is stated throughout Chazal that the various plagues are a direct result of speaking slander. Why do not gentiles receive a similar punishment? Is it not likewise improper for them to speak lashon horah? We may respond by reflecting upon the harm that is caused by speaking lashon horah. Slander in its various forms causes tremendous harm to interpersonal relations. The unified social structure of our people can be destroyed through the spreading of slander. The Jewish people have as a mandate from Hashem to be unified, to exist in harmony with each other. Since the soul of Klal…

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Rabbi L. Scheinbaum In Tazria, 5751

“When a woman conceives and gives birth to a male.” (12:2)

“Back and front You have fashioned me” (Tehilim 139). In the Midrash it is stated that “back” refers to the first day of Creation. If a person is worthy he is told “you came before the entire work of creation”, but if he is not worthy he is told “even a gnat preceded you.” This Midrash is used as an explanation for the placement of the laws of contamination that emanates from human beings after the laws of tumah, resulting from contact with dead animals. The Torah follows the pattern of Creation. Just as humans were created after animals, so…

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Rabbi L. Scheinbaum In Shemini, 5751

“Do not contaminate yourselves through them lest you become contaminated through them.” (11:43)

The Mesilas Yeshorim explains that one who is lenient regarding kashrus laws in those areas where Chazal have indicated stringency is destroying his soul. The Sifra comments on the above quoted posuk, “If you will contaminate yourselves through eating them, you will ultimately become spiritually defiled through them.” This means that consumption of forbidden food brings impurity and dullness into the heart of a person to the extent that the Shechina distances itself from him. It may be suggested that the concept of “forbiden food” may take various forms. The Mishna in Pirkei Avos states: “If three have eaten at…

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Rabbi L. Scheinbaum In Shemini, 5751

“And the chasidah (stork) (11:19)

The Talmud explains that the chasidah was given this name due to its natural instinct of doing chesed (kindness) with other members of its species (Chulin 63a). The Rambam in the Morhe Nevuchim and the Ramban in his commentary on this parsha explain that the characteristics of the food that one eats will ultimately be absorbed into the nature of the person who eats them. The prohibition of eating the chasidah is therefore puzzling, since this bird performs acts of kindness. It would seem that partaking of it should be encouraged. The initial response is that the chasidah performs its…

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Rabbi L. Scheinbaum In Shemini, 5751

“But this is what you may not eat from among those that chew their cud or that have split hoofs.” (11:4)

The Torah enjoins us not to eat those animals which, though they possess one of the required characteristics of purity, lack the second. The Torah enumerates four such animals, namely the camel, rabbit, hare, and the pig. It is noteworthy that when the Torah mentions these non-kosher animals, it chooses to mention the animal’s kosher characteristic prior to stating its non-kosher characteristic. There is an important lesson to be derived from this. When a non-kosher animal maintains a kosher characteristic, this is to be considered a sign of uncleanliness and contamination. In order to explain this statement, let us reflect…

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Rabbi L. Scheinbaum In Shemini, 5751

“And Moshe said to Aharon this is that which Hashem spoke saying “Through them who are close to Me I will become sanctified.” (10:3)

Rashi explains: Moshe said to Aharon – my brother, I have known that the House would be sanctified by those beloved by Hashem and I thought it would either be by myself or you – now I see that they are greater than you or I. Moshe’s statement regarding Hashem’s choice for sanctifying His Name does not seem consistent with the characterization of Moshe as “and the man Moshe was very meek above all the men that were upon the face of the earth.” (Bamidbar 12:3) How could one who has mastered his personality to the extent that he serves…

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Rabbi L. Scheinbaum In Tzav, 5751

“Take Aharon and his sons with him, and the garments, and the anointing oil… and gather all the congregation together unto the entrance of Ohel Moed. (8:2-3)

Moshe is enjoined regarding the mitzvah of anointing Aharon and his sons prior to their induction into the priestly service. What reason is there for the whole congregation of Bnei Yisroel to assemble at the entrance to the Ohel Moed? What connection do they have to this mitzvah, and what purpose is served by it? As this mitzvah is directed to Moshe, why did he relate it to the Bnei Yisroel? The Kohain Gadol’s influence over the people is proportional to the extent that they are unified and in agreement. When there is discord and strife among them, his spiritual influence…

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“Like the behavior of the land of Egypt, wherein you dwelt, you shall not do, and like the doings of the land of Canaan, where I am bringing you, you shall not do, neither shall you walk in their statutes.” (18:3)

“This shall be the law of the leper on the day of his becoming pure, he shall be brought to the Kohain.” (14:2)

“He shall sit alone, outside of the camp shall be his habitation.” (13:46)

“When a man shall have in the skin of his flesh…” (13:2)

“When a woman conceives and gives birth to a male.” (12:2)

“Do not contaminate yourselves through them lest you become contaminated through them.” (11:43)

“And the chasidah (stork) (11:19)

“But this is what you may not eat from among those that chew their cud or that have split hoofs.” (11:4)

“And Moshe said to Aharon this is that which Hashem spoke saying “Through them who are close to Me I will become sanctified.” (10:3)

“Take Aharon and his sons with him, and the garments, and the anointing oil… and gather all the congregation together unto the entrance of Ohel Moed. (8:2-3)

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