Rabbi L. Scheinbaum

“This is the anointment of Aharon and the anointment of his sons… on the day he brought them near to minister to Hashem.” (7:35)

There were two acts of anointments involving the Kohanim. The first anointing consecrated the Kohanim in general and gave them access to Kehunah. The second anointing was specifically for Aharon and for every Kohen Hedyot who subsequently ascended to Kehunah Gedolah. The first anointing for the Kohanim was a singular occurrence whose effect lasted forever. The anointment of the Kohen Gadol, however, was valid only for Aharon himself. Hence, each successive Kohen Gadol was to be anointed as he advanced to his new position. What is the difference between these two consecrations? Why did the anointing for Kehunah Gedolah not…

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Rabbi L. Scheinbaum In Tzav, 5756

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

One of the central themes in Judaism is the concept of thanksgiving. Indeed, we are called “Yehudim,” a name derived from the name Yehudah. Leah gave Yehudah that name because if reflected her profound appreciation to Hashem for granting her this child. She felt she now had more than she deserved. The Gerer Rebbe, zl, comments that every “Yehudi” should feel that whatever he receives from Hashem is more than he actually deserves. Our first words when we arise in the morning are, “Modeh Ani Le’fanecha,” “I thank you Hashem.” These opening words should set the tone for our daily…

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Rabbi L. Scheinbaum In Tzav, 5756

“The fire on the altar shall be kept burning on it, it shall not be extinguished.” (6:5)

In Pirkei Avos (5:5), Chazal teach us that miraculously the rains never put out the fire of the wood-pile on the altar. The Mizbayach was situated in an open space, exposed to the elements. Yet, the fire continued to burn even during the heaviest rains. It seems strange that such a miracle would be choreographed. Why did Hashem simply not have it rain upon the Mizbayach so that such a miracle would not be necessary? Horav Chaim M’Volozhin, zl, infers a valuable lesson from this miracle regarding our commitment to serve Hashem under all circumstances. Hashem could certainly have prevented…

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Rabbi L. Scheinbaum In Tzav, 5756

“The Kohen shall don his fitted tunic.” (6:3)

Rashi cites the Sifra which states that the word usn is related to vsn, “to measure,” which implies that the shirt must be fitted to the size of each individual Kohen. We may question the Torah’s decision to state the admonition in the chapter which deals with removing the burnt ashes. Why is this issue not addressed earlier, in the chapter concerning Bigdei Kehunah, priestly vestments? Horav Moshe Wolfson, Shlita, offers a thoughtful insight in response to this question. The Terumas Ha’deshen, removal of the ashes, was not an essential service. In effect, the pesoles, the disqualified, unfit part of…

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Rabbi L. Scheinbaum In Tzav, 5756

“It the Olah-offering (that stays) on the flame on the altar all night until the morning.” (6:2)

Chazal teach us that in the Bais Ha’Mikdash, ouhv rjt lkuv vkhkv, “the night goes after the day.” In contrast, outside of the Sanctuary, the day follows the night. Consequently, the Korban Olah burns all night until day break, which is the beginning of a new day. This halachah embodies the disparity between the sanctity of the Sanctuary and life in the “outside world.” Horav Nissan Alpert, zl, explains this phenomenon homiletically. Night is the time of ambiguity, when things are unsure, when clarity of vision is obscured. In the olam ha’gashmi, corporeal world, night precedes day. For instance, when…

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Rabbi L. Scheinbaum In 5756, Vayikra

“When a man among you bring an offering to Hashem.” (1:2)

Rashi explains that the Torah‘s uses the word Adam to allude to Adam Ha’Rishon. The first man was able to say that everything he offered up as a korban had no vestige of impropriety connected to it, since it all belonged to him. Likewise, when one offers a korban to Hashem, it may not be tainted by theft. It seems strange that we would need the lesson from Adam Ha’Rishon to teach us that a korban may not be derived through theft. In a pasuk in Yeshayah 61, the Navi “quotes” Hashem as saying, “I am Hashem who despises a…

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Rabbi L. Scheinbaum In 5756, Vayikra

“When a man among you brings an offering to Hashem.” (1:2)

So begins the Sefer which deals with the korbanos. Some suggest that the korbanos raise the specter of needless killing, or reinforce primitive barbaric tendencies. Regrettably, such notions are based in the minds of those who seek to eliminate traditional Torah observance. In his Moreh Nevuchim, Rambam pursues an historical approach in order to explain the animal sacrifices. Surrounded by pagans on all sides, Bnei Yisrael might have desired to imitate the popular animal sacrifices and temple worship. Hashem responded by including these rituals in our own worship. Hashem marked clear and definite restrictions to define what is within the…

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Rabbi L. Scheinbaum In 5756, Vayikra

“And He (Hashem) called unto Moshe, and Hashem spoke to him.” (1:1)

The well established custom has been to begin teaching a child Chumash from Sefer Vayikra, even though Sefer Bereishis and Sefer Shemos might be more pedagogically appealing because of the various narratives, Chazal comment, “ohruvyc uexg,hu ohruvy utch,” Let pure souls come and occupy themselves with pure things.” Horav Moshe Swift, zl, elucidates Chazal’s words in the following manner. Torah is not merely a book of knowledge, it is a book of life. It is the source of life for our people. Its focus is not the brain, but rather the neshamah, soul. Torah penetrates the soul of a Jew…

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Rabbi L. Scheinbaum In 5756, Vayikra

“And He (Hashem) called unto Moshe.” (1:1)

The Midrash views Hashem’s call to Moshe as a command to continue his leadership over Klal Yisrael. In all humility, Moshe Rabbeinu felt his tenure as leader should cease because his mission had been completed. The Midrash cites a pasuk which is interpreted by Chazal as alluding to three distinct groups of individuals who serve Hashem. Let us focus on the pasuk and its applications. David Ha’Melech writes in Sefer Tehillim, 103:20, “Bless Hashem, O’ His angels, the strong warriors who do His bidding, to obey the voice of His word.” The divergent opinions in Chazal are in understanding the…

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וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה... ויחר לקין מאד ויפלו פניו... ויקם קין אל הבל אחיו ויהרגהו

Rabbi L. Scheinbaum In Bereishis, 5777

Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn… this annoyed Kayin exceedingly, and his countenance fell… Kayin rose up against his brother Hevel and killed him. (4:4,8)

The Chasam Sofer, zl, teaches us a profound lesson, which, coming at the beginning of the Torah, should serve as a guide for us on how to view life through the lens of Torah. Hevel offered a korban, sacrifice. Hashem was pleased with Hevel’s offering. At the end of the day – where did this korban get him? What benefit did Hevel accrue as a result of Hashem’s turning to his korban? [This is a question likely to be asked by someone whose belief in Hashem and faith in the Torah system are, at best, deficient. A believing Jew does…

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“This is the anointment of Aharon and the anointment of his sons… on the day he brought them near to minister to Hashem.” (7:35)

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

“The fire on the altar shall be kept burning on it, it shall not be extinguished.” (6:5)

“The Kohen shall don his fitted tunic.” (6:3)

“It the Olah-offering (that stays) on the flame on the altar all night until the morning.” (6:2)

“When a man among you bring an offering to Hashem.” (1:2)

“When a man among you brings an offering to Hashem.” (1:2)

“And He (Hashem) called unto Moshe, and Hashem spoke to him.” (1:1)

“And He (Hashem) called unto Moshe.” (1:1)

וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה... ויחר לקין מאד ויפלו פניו... ויקם קין אל הבל אחיו ויהרגהו

Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn… this annoyed Kayin exceedingly, and his countenance fell… Kayin rose up against his brother Hevel and killed him. (4:4,8)

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