Rabbi L. Scheinbaum

“The Kohen shall command to take for him that is to be cleansed two living birds, and cedarwood, and crimson thread and hyssop.” (14:4)

Rashi explains the symbolism of the cedarwood, crimson thread and hyssop as an allusion to the need for humility, the metzora’s need to focus on and to neutralize his arrogant nature. This is consistent with Chazal‘s teaching that the various nega’im, plagues, are the result of gasus ha’ruach, vulgarity and haughtiness. Horav Shimon Schwab, zl, suggests that these three objects signify three types of humility. First is the fellow who sees his own insignificance. He realizes that the insignificant amount of Torah he may have studied is nothing in relation to the vast storehouse of Torah knowledge that exists. He…

Home -> 5756 -> Tazria

Rabbi L. Scheinbaum In Tazria, 5756

“And if she bears a female, she shall be in an impure condition for two weeks.” (12:6)

In the case of the birth of a female the days of tumah, impurity, and tohar, cleanliness, are doubled. While the entire period of y’mei tumah v’taharah after a male birth consists of forty days, a female birth requires eighty days. Horav S.R. Hirsch, zl, suggests that the “double” period of time required for a female birth indicates a dual cycle – one for the mother and one for her female child. This extra cycle of tumah v’taharah accomplishes for the female child what the Bris Milah does for a male. The striking characteristic of a Jewish woman, the emblem…

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Rabbi L. Scheinbaum In Tazria, 5756

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

The Midrash begins its commentary on this parsha by presenting various perspectives on the human condition. Chazal interpret the pasuk in Tehillim 139, hb,rm oseu rujt, “Back and front You have fashioned me,” as being a reference to human life. Rish Lakish says, “back” refers to the last day of creation, while “front” refers to the beginning of creation. If a person is worthy and leads a virtuous life, he is told, “You came before the entire work of creation. If, however, he is not worthy as a result of sin, they tell him, “Even a gnat preceded you; even…

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Rabbi L. Scheinbaum In Shemini, 5756

“And David danced before Hashem with all his might, and David was girded with a linen eiphod.” (6:14)

Why is David’s name repeated? We may also question the significance of David’s wearing a linen eiphod. The Zekan Aharon suggests that we are being taught here that one must serve Hashem regardless of the situation and in spite of the predicament in which he is placed. David Ha’Melech demonstrated his commitment by dancing before the Aron Ha’Kodesh in a manner that some might have deemed inappropriate for someone of his noble position. Yet, he was not deterred by what people might say – He was serving Hashem! On the other hand, David wore the eiphod, a garment designated for…

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Rabbi L. Scheinbaum In Shemini, 5756

“To distinguish between the contaminated and the pure.” (11:47)

In the last pasuk of the parsha, the Torah elaborates the underlying motif of Judaism and the mandate for every Jew to follow. We are charged to study and learn how to distinguish between that which is ritually defiled and that which is pure. In theory this is clearly our goal, but practical application is possible only through study. One may desire to be observant. If he is not proficient, however, in the code precise observance remains elusive. Rashi interprets the concept of havdalah, the ability to discern between pure and defiled (kosher and non-kosher), as applying to more than…

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Rabbi L. Scheinbaum In Shemini, 5756

“By those that are near Me I shall become sanctified, and before all the people I will be glorified.” (10:3)

Secular leaders may posit the view that those who are especially talented or highly placed have total freedom to use their gifts. To the contrary, the Torah teaches us “B’krovai A’kadesh,” by those that are near to Me I shall become sanctified. The greater a man’s position, the closer he is to the spiritual core, the stricter is the standard by which he is judged. Thus, the consequences of an individual’s guilt are greater if he is deficient in living up to this standard. Horav Avigdor Miller, Shlita opines that this principle is the underlying rationale for the accusations and…

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Rabbi L. Scheinbaum In Shemini, 5756

“A fire came forth from Hashem and consumed them… and Aharon was silent… And your brethren the entire House of Yisrael shall bewail the fire which Hashem burnt.” (10:2,3,6)

The sudden death of such holy people as Aharon Ha’Kohen’s two sons on the most auspicious day after the liberation from Egypt is probably the most tragic scene recorded in the Torah. It is especially important to note Aharon’s reaction to the tragic death of his sons, as well as the manner in which Klal Yisrael was told to mourn the sudden demise of these two righteous people. In telling us that Aharon remained silent, the Torah uses the word oshu rather than ahrjhu which is a more appropriate word for describing silence. The Chofetz Chaim explains that even when…

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Rabbi L. Scheinbaum In Shemini, 5756

“And the sons of Aharon, Nadav and Avihu, took each his censer… and offered strange fire before Hashem, which He had not commanded them.” (10:1)

Much has been written regarding the “sin” that Nadav and Avihu committed. We must understand their transgression in a manner relative to the unique lofty level of kedushah they had attained. They should not be viewed as common sinners. We can, however, attempt to learn from the “errors” that they committed. While keeping their actions in perspective, we can internalize a lesson for ourselves. Amongst the various indiscretions attributed to Nadav and Avihu is the offering up of a korban “which Hashem had not commanded them.” What is the meaning of not having been commanded? Is there something wrong with…

Home -> Vayikra -> 5756

Rabbi L. Scheinbaum In 5756, Vayikra

“But you did not call to Me, O’ Yaakov, for you grew weary of Me, O’ Yisrael.” (43:22)

One who serves Hashem with veracity and devotion does not experience this worship as a burden. To wear the yoke of Torah Judaism is an honor, a distinction, and a merit. It is like wearing a priceless gold crown, bedecked with the most precious jewels. Such a diadem is theoretically “weightless” because of its inestimatable value and the love the wearer feels for it. On the other hand, the Torah observance of some individuals is a result of external pressure. Some people have never had the opportunity to study the profundities of Torah or to reflect upon the beauty of…

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Rabbi L. Scheinbaum In Tzav, 5756

“Can a man then rob G-d? For you have robbed Me … you give me not tithes. (3:8)

The Navi’s words are as stirring as they are striking. Our various religious observances belong to us. If we decide not to practice, we are spiting ourselves. We are undermining our own Olam Ha’bah that we decide to ignore. If we adhere to the Torah, we will receive a reward commensurate with our observance. If we chose to alienate ourselves from the Torah, we will in turn one day answer for our indiscretion and insolence. If we hoard our money and refuse to share our G-d given wealth with others, then we steal from Hashem. Whatever we have is only…

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“The Kohen shall command to take for him that is to be cleansed two living birds, and cedarwood, and crimson thread and hyssop.” (14:4)

“And if she bears a female, she shall be in an impure condition for two weeks.” (12:6)

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

“And David danced before Hashem with all his might, and David was girded with a linen eiphod.” (6:14)

“To distinguish between the contaminated and the pure.” (11:47)

“By those that are near Me I shall become sanctified, and before all the people I will be glorified.” (10:3)

“A fire came forth from Hashem and consumed them… and Aharon was silent… And your brethren the entire House of Yisrael shall bewail the fire which Hashem burnt.” (10:2,3,6)

“And the sons of Aharon, Nadav and Avihu, took each his censer… and offered strange fire before Hashem, which He had not commanded them.” (10:1)

“But you did not call to Me, O’ Yaakov, for you grew weary of Me, O’ Yisrael.” (43:22)

“Can a man then rob G-d? For you have robbed Me … you give me not tithes. (3:8)

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