Rabbi L. Scheinbaum

שמור את יום השבת לקדשו

Rabbi L. Scheinbaum In Va'eschanan, 5776

Safeguard the day of Shabbos to sanctify it. (5:12)

The vernacular of this pasuk is ambiguous. If Shabbos is holy, why do we have to sanctify it? It is already holy. If it is a mitzvah like all mitzvos, one that imbues us with its kedushah, holiness, what role does remembering play in the scheme of shemiras Shabbos, Shabbos observance? Perhaps we may suggest the following: secular society recognizes that Shabbos is designated for the Jewish People as a day of rest. This does not necessarily mean that they view it as a day replete with unusual holiness. The kedushah is something that we infuse into the Shabbos. Otherwise,…

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אנכי עמד בין ד' וביניכם בעת ההיא להגיד לכם את דבר ד' כי יראתם מפני האש ולא עליתם בהר

Rabbi L. Scheinbaum In Va'eschanan, 5776

I was standing between Hashem and you at that time, to relate the word of Hashem to you – for you were afraid of the fire and you did not ascend the mountain. (5:5)

Moshe Rabbeinu served as an intermediary between Hashem and the people in the days leading up to the Revelation. During the Giving of the Torah, Moshe’s services were even more necessary, since the people drew back in fear of the awesomeness of the experience. According to the commentators, the pasuk is informing us that Klal Yisrael did not ascend the mountain because they were afraid of the fire. In Shemos 19:12, the Torah teaches that the people were commanded to set boundaries around the mountain. They were enjoined, “Beware of ascending the mountain or touching its edge.” The question is…

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אז יבדיל משה שלש ערים בעבר הירדן

Rabbi L. Scheinbaum In Va'eschanan, 5776

Then Moshe set aside three cities on the bank of the Jordan. (4:41)

The parshah of the arei miklat, cities of refuge, which Moshe Rabbeinu designated, seems to be misplaced. Up until now, Moshe has been rebuking Klal Yisrael, reminding them of their special relationship with Hashem, and informing them of the consequences of straying from this relationship. Later, in Perek 5, he exhorts them to listen to the Torah and to observe its precepts. He then underscores this admonition with a presentation of the Revelation at Har Sinai and repeating the Aseres HaDibros, Ten Commandments. Nestled in between the earlier rebuke, and later presentation and encouragement to follow the mitzvos, is the…

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ויחזק לב פרעה ולא שמע אליהם כאשר דבר ד'

Rabbi L. Scheinbaum In Vaeira, 5776

But Pharaoh’s heart was strong and he did not heed them, as Hashem had spoken. (8:15)

The Torah informs us that Hashem hardened Pharaoh’s heart and then continues to relate concerning the next plague, arov, mixture of animals. What happened to the kinnim, lice? Did they leave? Nothing is mentioned of their disappearance. Horav Sholom Schwadron, zl, suggests that quite possibly the lice became permanent residents of Egypt. Why? Because Pharaoh did not beg for them to be removed – as he did earlier with the frogs. Indeed, as support for this, Rav Sholom cites the pasuk in Tehillim 105:31: Amar va’yavo arov, kinnim b’chol gevulam, “He spoke and hordes of beasts arrived, and lice throughout…

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הוא אהרן ומשה

Rabbi L. Scheinbaum In Vaeira, 5776

This was the [same] Aharon and Moshe. (6:26)

Rashi explains that there are places in the Torah where Moshe Rabbeinu’s name precedes that of Aharon HaKohen. Likewise, there are instances where Aharon’s name precedes that of Moshe. The Chasam Sofer wonders why specifically it is in the above pasuk that we find Aharon’s name written first. (Obviously, Moshe Rabbeinu, being the Rabban Shel Kol Yisrael, quintessential leader of our People, should have his name written first. When Aharon’s name precedes Moshe’s there must be a reason, a lesson to be derived therein.) Indeed, as Hashem’s primary agent for leading Klal Yisrael out of Egypt, Moshe’s name should be…

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והוצאתי אתכם מתחת סבלת מצרים והצלתי אתכם... וגאלתי אתכם... ולקחתי אתכם לי לעם, והייתי לכם לאלקים וידעתם כי אני ד' אלקיכם המוציא אתכם מתחת סבלות מצרים

Rabbi L. Scheinbaum In Vaeira, 5776

“I shall take you out from under the burdens of Egypt. I shall rescue you… I shall redeem you… I shall take you to Me for a people and I shall be a G-d to you; and you shall know that I am Hashem, your G-d, Who takes you out from under the burdens of Egypt.” (6:6,7)

Horav Yechezkel Abramsky, zl, observes that it is only after V’lakachti eschem li l’am, “I shall take you to Me for a people,” which is a reference to Kabbolas HaTorah, Accepting the Torah, that the Torah follows up with V’yidaatem ki Ani Hashem, “And you will know that I am your G-d Hashem, Who takes you out.” Until we received the Torah, we viewed life’s occurrences, even the spectacular miracles that overwhelmed Egypt, as supernatural events – but, we did not equate them with Hashem, nor did they bring us any closer to Him. It was after we donned the…

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וידבר אלקים אל משה ויאמר אליו אני ד'

Rabbi L. Scheinbaum In Vaeira, 5776

G-d spoke to Moshe and said to him, “I am Hashem.” (6:2)

Rashi observes that Hashem spoke to Moshe Rabbeinu using words of rebuke for speaking harshly when he said, “Why have You harmed this people?” In the previous parsha, we note Moshe speaking to Hashem following Moshe’s return from his first meeting with Pharaoh. The Egyptian ruler did not take kindly to being told to free the Jews. He took umbrage to Moshe’s and Aharon’s demands. Not only did he not free the Jews, he added to their workload. Our quintessential leader could not understand why Hashem sent him to Pharaoh, which, in effect, had a negative effect. He expressed his…

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אם על תודה יקריבנו

Rabbi L. Scheinbaum In Tzav, 5776

If he shall offer it for a Thanksgiving offering. (7:12)

The Midrash says that, in the future (with the advent of Moshiach Tzidkeinu), all korbanos, sacrifices, will become null; there will no longer be korbanos. The Korban Todah, Thanksgiving offering, however, will continue in full force. Likewise, all prayers will become bateil, null, but prayers of todah, gratitude, will continue unabated. Chazal do not give a reason for this. Horav Eliyahu Baruch Finkel, zl, cites the commentary of the Ramban to Parashas Bo, where he writes that the purpose of Creation was that we should pay gratitude to the Creator, and that the purpose of mitzvos is to serve…

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אש תמיד תוקד על המזבח לא תכבה

Rabbi L. Scheinbaum In Tzav, 5776

Fire shall be kept continually on the Altar; it shall not go out. (6:6)

I had a rebbe who would often say that, when one looks through blue lenses, everything appears to be blue. An individual’s perspective is colored by the lens through which he views life around him. This applies equally to the way we view people. We often view others through the lens called “me.” We judge others through the lens of our personal proclivities and sentiments, often diminishing the value and talents of another person because they either do not live up to our personal standard or, the contrary, they tower over us, so we must put them down. There is…

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והרים את הדשון...ופשט את בגדיו ולבש בגדים אחרים והוציא את הדשן

Rabbi L. Scheinbaum In Tzav, 5776

And he shall take up the ashes… He shall remove his garments and don other garments and he shall remove the ashes. (6:3,4)

Every day – the same process. Every day began the same way, with the same service, the same ritual. The avodah was filled with details – minute details, necessary details, but it was always the same. The routine never changed. The daily routine began with the Terumas HaDeshen, lifting the ashes from the korbanos, sacrifices, of the previous day. The ashes that had accumulated were then removed. The Kohen placed wood on the Altar, so that the fire would burn continuously; the first and last korban that was offered daily was the Korban Tamid, which incidentally means “always,” “constant” –…

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שמור את יום השבת לקדשו

Safeguard the day of Shabbos to sanctify it. (5:12)

אנכי עמד בין ד' וביניכם בעת ההיא להגיד לכם את דבר ד' כי יראתם מפני האש ולא עליתם בהר

I was standing between Hashem and you at that time, to relate the word of Hashem to you – for you were afraid of the fire and you did not ascend the mountain. (5:5)

אז יבדיל משה שלש ערים בעבר הירדן

Then Moshe set aside three cities on the bank of the Jordan. (4:41)

ויחזק לב פרעה ולא שמע אליהם כאשר דבר ד'

But Pharaoh’s heart was strong and he did not heed them, as Hashem had spoken. (8:15)

הוא אהרן ומשה

This was the [same] Aharon and Moshe. (6:26)

והוצאתי אתכם מתחת סבלת מצרים והצלתי אתכם... וגאלתי אתכם... ולקחתי אתכם לי לעם, והייתי לכם לאלקים וידעתם כי אני ד' אלקיכם המוציא אתכם מתחת סבלות מצרים

“I shall take you out from under the burdens of Egypt. I shall rescue you… I shall redeem you… I shall take you to Me for a people and I shall be a G-d to you; and you shall know that I am Hashem, your G-d, Who takes you out from under the burdens of Egypt.” (6:6,7)

וידבר אלקים אל משה ויאמר אליו אני ד'

G-d spoke to Moshe and said to him, “I am Hashem.” (6:2)

אם על תודה יקריבנו

If he shall offer it for a Thanksgiving offering. (7:12)

אש תמיד תוקד על המזבח לא תכבה

Fire shall be kept continually on the Altar; it shall not go out. (6:6)

והרים את הדשון...ופשט את בגדיו ולבש בגדים אחרים והוציא את הדשן

And he shall take up the ashes… He shall remove his garments and don other garments and he shall remove the ashes. (6:3,4)

YEARS

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