Rabbi L. Scheinbaum

Rabbi L. Scheinbaum In Beha'alosecha, 5756

And the people took to seeking complaints; it was evil in the eyes of Hashem. The rabble among cultivated a craving… and they said, ‘Who will feed us meat? We remember the fish that we ate in Egypt free of charge, and the cucumbers, melons… But now our life is parched, there is nothing; we have nothing to anticipate but the manna.'” (11:1,4,5,6)

The chapter dealing with the “misonenim,” complainers, demands interpretation. Let us address the following questions: First, they complained that they lacked meat. This is not true! The Torah (Shemos 12) clearly states that they took sheep and cattle with them when they left Egypt. Second, when they complained that they had received fish in Egypt for free, Rashi comments that “free” actually means that there were no “strings attached.” They did not have to observe mitzvos in order to get food. They did, however, have to undergo backbreaking and degrading labor in order to receive whatever limited food they were…

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Rabbi L. Scheinbaum In Beha'alosecha, 5756

“There were men who were contaminated by a human corpse and could not make the Pesach-offering on that day… Those men said to him (Moshe)… ‘Why should we be diminished by not offering Hashem’s offering in its appointed time?'” (9:6,7)

That a portion of the Torah was dedicated to these people suggests that they had great merit. Indeed, Chazal teach us that they deserved this distinction. Chazal discuss the identity of these individuals. According to Rabbi Akiva, they were Aharon Ha’Kohen’s cousins, who tended to the bodies of Nadav and Avihu. Horav Meir Bergman, Shlita, derives two significant lessons from the incident of Nadav and Avihu which should be mentioned. Aharon was rewarded for his unparalleled kiddush Hashem, sanctification of Hashem’s Name. What really was the kiddush Hashem? Horav Bergman cites the Rashbam who imputes the kiddush Hashem to be…

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Rabbi L. Scheinbaum In Beha'alosecha, 5756

“Speak to Aharon and say to him, ‘When you kindle the lamps.'” (8:2)

Rashi questions the juxtaposition of the parsha that discusses the Menorah and Aharon’s role in its preparation, upon that of the dedication of the Mishkan and the offerings of the Nesiim. He comments that Aharon was distressed by the fact that neither he nor any member of his tribe was represented in the dedication of the Mishkan. Aharon’s love for Hashem, and everything connected to Him, was so intense that he wanted to participate in every endeavor that was related to sanctifying His Name. Hashem comforted Aharon by saying that his service of preparing and kindling the Menorah was more…

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Rabbi L. Scheinbaum In Naso, 5756

“On the second day, Nesanel ben Tzuar offered, the Nasi of Yisachar.” (7:12)

The Torah does not contain a single redundant letter. We can derive a lesson even from the different spellings of a given word. Why then is so much space devoted to the korbanos brought by the twelve Nesiim? Would it not have conceivably been appropriate to describe the korban of Nachshon ben Aminadav — who was the first Nasi to bring a sacrifice — then say that each of the other Nesiim followed suit? The commentators address this question and respond with various lessons to be derived from the repetition. The Midrash explains that although the twelve offerings were identical,…

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Rabbi L. Scheinbaum In Naso, 5756

“And it was on the day that Moshe finished setting up the Mishkan.” (7:1)

Rashi states that although it was Betzalel, Ohaliav and the entire crew of craftsmen who built the Mishkan, the Torah ascribes the honor to Moshe. His tenacious dedication to certitude that each artifact was made according to its exact dimensions, and that each craftsmen properly executed his task, earned him this distinction. The Midrash Tanchuma in Parashas Pekudei relates that Moshe asked Hashem, “How is it possible for a man to set up the walls of the Mishkan on his own?” On a simple level, Moshe, of course, is referring to the sheer physical weight of the beams, walls and…

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Rabbi L. Scheinbaum In Naso, 5756

“Speak to Aharon and his sons, saying, so shall you bless the Bnei Yisrael.” (6:23)

The Kohanim are to serve as the vehicles through which Hashem’s blessing is bestowed upon Klal Yisrael. In order to transmit blessing one must maintain a harmonious relationship with the people. Indeed, Chazal teach us that a Kohen who does not “get along” with the people should not bless them. The Maharsham, zl, was bothered by the brachah which the Kohen recites prior to the blessing. He says, “And He commanded us to bless His nation Yisrael with love.” How does one express himself lovingly to all Jews? Does this “love” apply also to the rasha, wicked Jew, who has…

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Rabbi L. Scheinbaum In Naso, 5756

“Speak to the Bnei Yisrael… man or woman who shall disassociate themselves by taking a Nazirite vow for the sake of Hashem.” (6:2)

Rashi cites Chazal who give a practical reason for the juxtaposition of the laws of Nazir upon those of the sotah, the wayward wife. They comment that one who sees a sotah in her degradation should take a Nazirite vow prohibiting himself from drinking wine. Drinking wine in excess may cause one to lose control of his faculties, so that he sins. We may question this rationale. If one sees the tragic results of promiscuity and wanton behavior is it still necessary to become a Nazir? After all, would the horrible sight of the sotah’s debasement and death not be…

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Rabbi L. Scheinbaum In Naso, 5756

“A man’s holies shall be his, and what a man shall give to the Kohen shall be his.” (5:10)

Chazal interpret this pasuk to imply that he who gives tzedakah to the poor or gifts to the Kohen or Levi will not sustain any loss as a result. It shall be vhvh uk, it will continue to be his-as Hashem will reward him. Accumulating wealth carries with it enormous responsibility. The first blessing that the Kohanim confer upon Bnei Yisrael is, “Hashem should bless you and guard you.” This blessing grants Klal Yisrael material abundance. Riches and prosperity, however, do not always generate blessing. At times, one needs to be protected from his own possessions, he must be guarded…

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Rabbi L. Scheinbaum In 5756, Bamidbar

“Count the Bnei Levi according to their father’s household, according to their families, every male from one month of age and up.” (3:15)

Moshe and Aharon were instructed to count Bnei Levi in a manner much different than the rest of Bnei Yisrael. Bnei Yisrael were counted once, from the age of twenty to sixty years of age. Bnei Levi, on the other hand, were counted twice. In the first census, they were counted from the age of one month and above. There was no minimum, since the thirty day old age only ensured the viability of the child. There also was no maximum age for Leviim. In the second census, the Leviim were counted according to their eligibility for service. This census…

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Rabbi L. Scheinbaum In 5756, Bamidbar

“And these are the generations of Aharon and Moshe… and these are the names of the sons of Aharon, the first-born, Nadav and Avihu, Elazar and Isamar.” (3:2,3)

Rashi notes that although the Torah begins by stating, “These are the generations of Aharon and Moshe,” it lists only the sons of Aharon. He cites the Talmud Sanhedrin 19b that derives from here that one who teaches Torah to his friend’s child is considered as if he gave birth to him. Moshe is also viewed as a “father” to Aharon’s sons. We find that talmidim, students, are referred to as sons in other areas of Tanach. The pasuk in Devarim 6:7 states, “And you shall teach them diligently unto your children.” Rashi once again interprets “your children” as including…

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“There were men who were contaminated by a human corpse and could not make the Pesach-offering on that day… Those men said to him (Moshe)… ‘Why should we be diminished by not offering Hashem’s offering in its appointed time?'” (9:6,7)

“Speak to Aharon and say to him, ‘When you kindle the lamps.'” (8:2)

“On the second day, Nesanel ben Tzuar offered, the Nasi of Yisachar.” (7:12)

“And it was on the day that Moshe finished setting up the Mishkan.” (7:1)

“Speak to Aharon and his sons, saying, so shall you bless the Bnei Yisrael.” (6:23)

“Speak to the Bnei Yisrael… man or woman who shall disassociate themselves by taking a Nazirite vow for the sake of Hashem.” (6:2)

“A man’s holies shall be his, and what a man shall give to the Kohen shall be his.” (5:10)

“Count the Bnei Levi according to their father’s household, according to their families, every male from one month of age and up.” (3:15)

“And these are the generations of Aharon and Moshe… and these are the names of the sons of Aharon, the first-born, Nadav and Avihu, Elazar and Isamar.” (3:2,3)

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