Rabbi L. Scheinbaum

“Hashem relented regarding the evil that He declared He would do to His people. Moshe turned and descended from the mountain, with the two Tablets of Testimony in his hand, Tablets inscribed on both their sides; they were inscribed on one side and the other.” (32:14-15)

Prior to the chet ha’egel, sin of the Golden Calf, when the Torah mentions that Hashem gave Moshe the Luchos, the Torah describes that they were made of stone written with the Etzba Elokim, finger of G-d. Now, after the sin, and after mentioning that Hashem relented from the punishment He was prepared to mete out, the Torah records an added detail about the Luchos – “inscribed on both their sides; inscribed on one side and the other.” Why not mention the complete description right away? Is there some reason that the Torah waited until after the tragic rebellion with the…

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Rabbi L. Scheinbaum In 5762, Ki Sisa

“The entire people removed the gold rings that were in their ears and brought them to Aharon.” (32:3)

Is this not the way it usually is? – the nouveau riche take their money and throw it around. In a public display of their insecurity, those who have suddenly come into wealth – or even those who have been raised in opulence – will sometimes use their wealth to make a statement, to impress their opinion upon others, or simply to extract honor and respect. Wealth can and should be used to attain positive goals. There are so many who do so. For some reason, those who lack the astuteness and self-esteem to use their money wisely seem to overshadow…

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Rabbi L. Scheinbaum In 5762, Ki Sisa

“The wealthy shall not increase and the poor shall not decrease from half a shekel to give Hashem’s offering.” (30:15)

Everyone was to contribute the same amount, so that no Jew could say that his contribution was greater – or more significant – than that of someone else. Horav David Feinstein, Shlita, elaborates on this idea. One who is blessed with great wealth or has a brilliant mind, such that he has amassed great Torah scholarship, cannot claim that he serves Hashem more completely than the ordinary person who serves Hashem humbly and obediently – conducting himself scrupulously in accordance with the Code of Jewish Law. Likewise, the worker who assembles a computer module is no different than the one who…

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Rabbi L. Scheinbaum In Tetzaveh, 5762

“For the sons of Aharon you shall make Tunics…and you shall make them Headdresses for glory and splendor.” (28:40)

The Migbaas, Headdress, worn by the Kohen was very distinctive. Rashbam explains that since it is worn on the head, the highest portion of the body, it is noticed and transmits an image of the individual who is wearing the Headdress. The Migbaas and Mitznefes, Turban, were to be regarded as specific marks of distinction or worthiness, similar to the crown worn by a king. The Kohen’s Migbaas was made of white linen, reminding him that maintaining his purity, distancing himself from anything that is base and immoral, is his sine qua non. The Headdress was a subtle reminder of the…

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Rabbi L. Scheinbaum In Tetzaveh, 5762

“Aharon shall bear the judgment of the Bnei Yisrael on his heart constantly before Hashem.” (28:30)

The Kohen Gadol wore the Choshen Ha’Mishpat, Breastplate, over his heart. Aharon HaKohen was selected by Hashem to be the first Kohen Gadol, the progenitor of the Kehunah Gedolah. Chazal tell us that Aharon merited this distinction because of a unique quality which he exemplified – the character trait of “nosei b’ol im chaveiro,” bearing the yoke with his friend. While to empathize with others, to be sensitive and feel their pain as well as their joy, is a character trait that should distinguish all Jews, it was Aharon who set the standard for this middah. Regarding Aharon’s relationship with his…

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Rabbi L. Scheinbaum In Tetzaveh, 5762

“(And) Now you shall command the Bnei Yisrael.” (27:20)

By beginning the Parsha with the words, “Now you shall command,” it seems to imply that heretofore, the previous Parsha which addressed the construction of the Mishkan, was not referring to Moshe Rabbeinu. Now, the command is directly to Moshe Rabbeinu. However, this is not true, because in the previous Parsha, the Torah addresses Moshe Rabbeinu a number of times, with the word, “v’asisa,” and you should make. Moreover, in the previous Parsha Moshe is told to act, to take an active role in the construction, while here he is told merely to command. Why is this? The Ozrover Rebbe, z.l.,…

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Rabbi L. Scheinbaum In Terumah, 5762

“You shall make the planks of the Mishkan of shittim/acacia wood, standing erect.” (26:15)

Rashi tells us that the shittim wood had been set aside for quite awhile for this unique purpose. Yaakov Avinu planted these cedar trees in Egypt because he anticipated that the wood eventually would be needed. Prior to his death, he instructed his children to take them along with them when they left the Egyptian exile. Hashem would one day command Klal Yisrael to erect a Mishkan, Tabernacle, in the desert – specifically from shittim wood, and these would serve that purpose. These shittim trees had a history. They were originally planted by Avraham Avinu in Be’er Sheva. When Yaakov left…

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Rabbi L. Scheinbaum In Terumah, 5762

“They shall make an Ark.” (25:10)

The use of the plural “they” implies that Hashem’s command to make an Aron is directed towards the entire nation. Notably, this is the only instance where we find the command given in the plural; the rest of the chapter is in the singular. Chazal derive from here that everyone should be involved and, therefore, deserves a share in the Aron HaKodesh, Holy Ark, the symbol of Torah. The other vessels can be made by individuals. In order to bequeath Torah to the entire nation, it is incumbent that everybody be involved in the making of the Aron. What about the…

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Rabbi L. Scheinbaum In Terumah, 5762

“They shall make an Ark of shittim/acacia wood.” (25:10)

The commentators note the Torah’s emphasis on the “they,” plural form of “v’asu” – “They shall make.” This implies that the building of the Aron HaKodesh, the symbol of Torah among the Jewish People, is a collective, general command. Everybody is to be included. Horav Tzvi Hirsh Ferber, z.l., explains this idea further. We find paradoxical statements made by Chazal in regard to the relationship of full time Torah study vis-à-vis earning a livelihood. On the one hand, we are instructed to study Torah “always”: V’hagisa bo yomam va’laila, “Rather you should contemplate it day and night” (Yehoshua 1:8) is the…

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Rabbi L. Scheinbaum In Terumah, 5762

“They shall make a Sanctuary for Me – so that I may dwell among them.” (25:8)

The kedushah, sanctity, of the Mikdash, Sanctuary, is commensurate with the amount of “li,” for Me, that one puts into it. When we refer to kedushah, invariably we tend to think of something spiritual, surreal, with no tangibility. Consequently, it cannot have any effect on us. This is where we are wrong. That something is intangible does not preclude its ability to suffuse us with its properties and values. Let me take the liberty to illustrate this idea. The Midrash in Parashas Toldos relates an incident that took place during the Roman destruction of the Bais HaMikdash. The Romans knew that…

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“Hashem relented regarding the evil that He declared He would do to His people. Moshe turned and descended from the mountain, with the two Tablets of Testimony in his hand, Tablets inscribed on both their sides; they were inscribed on one side and the other.” (32:14-15)

“The entire people removed the gold rings that were in their ears and brought them to Aharon.” (32:3)

“The wealthy shall not increase and the poor shall not decrease from half a shekel to give Hashem’s offering.” (30:15)

“For the sons of Aharon you shall make Tunics…and you shall make them Headdresses for glory and splendor.” (28:40)

“Aharon shall bear the judgment of the Bnei Yisrael on his heart constantly before Hashem.” (28:30)

“(And) Now you shall command the Bnei Yisrael.” (27:20)

“You shall make the planks of the Mishkan of shittim/acacia wood, standing erect.” (26:15)

“They shall make an Ark.” (25:10)

“They shall make an Ark of shittim/acacia wood.” (25:10)

“They shall make a Sanctuary for Me – so that I may dwell among them.” (25:8)

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