Rabbi L. Scheinbaum

“If he offers it by reason of gratitude.” (7:12)

The accepted definition of the word “todah” is the acknowledgment of gratitude and appreciation to one who has performed a specific act. In reality there is another concept expressed by the word todah. We may define todah as an act of admission and concession. When one confesses to another, he is in fact conveying a message of agreement with the other party’s opposing view. The idea which connects these two contrasting approaches to the meaning of “todah”, whether it be an expression of gratitude, or as an act of admission, lies in the depths of man’s natural instinct. Man’s innate…

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Rabbi L. Scheinbaum In Tzav, 5751

“This is the offering of Aharon and his sons.” (6:13)

The offering described in this posuk and in the following psukim according to explanations in the commentaries, are the Chavitei Kohain Gadol, a daily morning and evening offering to be brought by the Kohain Gadol, and the Minchas Chinuch of the Kohain Hedyot, a minchah which every Kohain brought upon his induction to the priestly service. In essence these two offerings were the same, except in name, and in mode of offering. The Kohain Gadol, brought this offering daily, offering half in the morning, and the other half in the evening, while the ordinary Kohain brought it once, on the…

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Rabbi L. Scheinbaum In Tzav, 5751

“And the Kohain shall put on his linen garment… and lift up the ashes which the fire has consumed.” (6:3) – “Then he shall remove his clothes and put on other clothes and carry out the ashes.” (6:5)

Prior to lighting the fire for the new day’s offerings, the Kohain would perform the ritual of lifting up the ashes. This act does not belong to the preparation of the altar for this day’s service, but rather this is the culmination of the previous day’s service and may only be performed by a Kohain dressed in the complete priestly vestments. The ashes are then placed on the east side, next to the altar, to serve as an remembrance of the devotion represented by the sacrifices of the previous day to Hashem. A new idea is learned from this ritual…

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Rabbi L. Scheinbaum In 5751, Vayikra

“If a person sins and commits a transgression against Hashem by lying to his neighbor.” (5:21)

“One does not deal falsely with his neighbor unless he first rebels against Hashem, and likewise one does not commit a transgression unless he first rebels against the One who commanded him concerning it.” (Tosefta Shavuous 3:5) The distance between man and Hashem exists not only in power, wisdom and omniscience, but also in value. Man achieves value in his life by relinquishing his independent claims to value and realizing his unique and distinctive connection to the source of all value, Hashem. Judaism categorically rejects the liberal axiom that man is the measure of all value. We derive from the…

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Rabbi L. Scheinbaum In 5751, Vayikra

“But if a prince has sinned.” (4:22)

The Talmud derives from the posuk in Tehilim (50) “And it will be very stormy around Him” that Hashem is very particular with those around Him, even for matters as light as a single hair (Bava Kama 50a). What is the rationale for such severe measures specifically against those who are so close and devoted to Hashem? We may understand this Chazal by applying the words of the Chovas Halevovos that “Every man is judged according to the level of his perception of Hashem”. This is the distinction between a great leader who sins vis a vis an ordinary individual….

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Rabbi L. Scheinbaum In 5751, Vayikra

“If one’s burnt offering is a bird.” (1:14)

The Midrash Tanchuma explains that the various korbanos (offerings) are brought only from oxen, goats, sheep and birds, and not from fish, since animals and fowl have a similarity to human beings; they have flesh and blood as humans and they are born from the womb as humans, in contrast to fish which spawn eggs. Although fowl lay eggs, they care for these eggs until they hatch. The mother will remain with the young, feeding and nurturing them until they are fit to fend for themselves. Fish however, have absolutely no relationship with their young. In order to be used…

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Rabbi L. Scheinbaum In 5751, Vayikra

“Speak unto the Bnei Yisroel and say unto them, if a man among you will bring an offering near to Hashem.” (1:2) – “Speak unto the Bnei Yisroel saying, if a soul (person) will sin in carelessness.” (4:2)

Man was given a variety of names. He was given the name “ost” which reflects the physical aspect of his creation; he is taken from the vnst (earth). In contrast he was also given the name apb which reflects his spiritual dimension, which is the essence of a human personality, the soul. Why is it that in mentioning man’s noble gesture of repentance, his sublime motion of approaching Hashem, the Torah uses the word “Adam” and concerning man’s descending into the depths of sin it employs the word “Nefesh?” The answer is better understood when we realize man’s very existence…

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Rabbi L. Scheinbaum In 5751, Vayikra

“If any man of you would bring an offering… you shall bring your offering.” (1:2)

The posuk begins with the singular “chreh” and finishes with the plural “uchre,.” What is the reason for this change in the posuk? When man sins, he believes that his transgression affects only himself. This is not true. An individual’s sin affects the whole group. The Midrash compares the concept of individual sin to one who is aboard a ship and begins to make a hole in its bottom. When the other members of the ship’s group chastise him, he remarks that he is only making the hole in his portion of the ship. He either doesn’t realize or perhaps…

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Rabbi L. Scheinbaum In 5751, Masei

“And the cities which you shall give unto the Leviim, they shall be the six cities of refuge which you shall give to the murderer to flee therein.” (35:6)

The Chinuch states two reasons why the Leviim were chosen by Hashem as the “protectors” of the accidental killers. He attributes this to their being men of great nobility who, by virtue of the worthiness of their activity and the grace of their distinction, were chosen to use their territory as refuge to anyone who kills someone accidently. Perhaps their land, hallowed by their holiness, would effect atonement for him. He suggests another reason for this matter. Since they were men who possessed a good heart, and were renown for the eminent worth of their qualities and wisdom, it was…

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Rabbi L. Scheinbaum In 5751, Matos

“Arm from among you men for the military that they may go upon Midyan to bring Hashem’s retribution in Midyan.” (31:2)

Rashi comments that the word “men” denotes “righteous men”. These were the type of individuals chosen to wage war against the Midyonites. After stating Klal Yisroel’s successes in battle, the Torah states that the soldiers brought all the spoils to Moshe (31:11). Rashi comments: This teaches us that they were honorable and righteous and were not suspected of robbery to send forth their hands to take from the booty without permission. This statement seems superfluous, since the Torah had previously made note that those chosen to serve as soldiers were righteous people. To respond, we must analyze the effects of…

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“If he offers it by reason of gratitude.” (7:12)

“This is the offering of Aharon and his sons.” (6:13)

“And the Kohain shall put on his linen garment… and lift up the ashes which the fire has consumed.” (6:3) – “Then he shall remove his clothes and put on other clothes and carry out the ashes.” (6:5)

“If a person sins and commits a transgression against Hashem by lying to his neighbor.” (5:21)

“But if a prince has sinned.” (4:22)

“If one’s burnt offering is a bird.” (1:14)

“Speak unto the Bnei Yisroel and say unto them, if a man among you will bring an offering near to Hashem.” (1:2) – “Speak unto the Bnei Yisroel saying, if a soul (person) will sin in carelessness.” (4:2)

“If any man of you would bring an offering… you shall bring your offering.” (1:2)

“And the cities which you shall give unto the Leviim, they shall be the six cities of refuge which you shall give to the murderer to flee therein.” (35:6)

“Arm from among you men for the military that they may go upon Midyan to bring Hashem’s retribution in Midyan.” (31:2)

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