Rabbi L. Scheinbaum

ויקרא ד' אלקים אל האדם ויאמר לו איכה

Hashem Elokim called out to the man and said to him, “Where are you?” (3:9)

At face value, this was not a question. Hashem certainly knew Adam’s whereabouts. Hashem was initiating a dialogue with Adam, so that he would not be afraid to repent. This, obviously, is a lesson for us when approaching someone – a student, a child, a friend who has erred – not to pounce upon him, “Why did you do it? How could you have acted so badly?” but rather, begin a conversation, get the subject relaxed, then ease into the reproof in such a manner that he will open up and be willing to repent. The word Ayeca, “Where are…

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וישמעו את קול ד' אלקים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ד' אלקים בתוך עץ הגן

Rabbi L. Scheinbaum In Bereishis, 5777

And they heard the sound of Hashem Elokim walking in the garden in the wind of the day, and Adam and his wife hid from before Hashem among the trees of the garden. (3:8)

The concept of Hashem “walking” in the garden or the “sound” that He makes in the wind has anthropomorphic overtones which do not apply to Hashem, Who has no physical presence. Rashi and Ibn Ezra define kol as voice, rather than sound, and ruach as direction, rather than wind. This would be a reference to the direction of the sun at the end of the day. A voice travels as it increases with intensity. Thus, the pasuk is interpreted: And they heard the voice of Hashem steadily increasing in the garden towards the end of the day. Bearing this in…

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Rabbi L. Scheinbaum In Bereishis, 5752

And Kayin went out from the presence of Hashem (4:16)

The Midrash relates that after this incident Kayin met his father, Adam, who inquired about his form of punishment. Kayin responded, “I performed repentance and came to an understanding (compromise) with my Maker.” This Midrash goes on to imply that Kayin was the first one to have performed the mitzvah of Teshuva. This is inconsistent, however, with a later Midrash in Parashas Vayeshev in which chazal relate that Hashem stated that Reuven is considered to have been the first one to have repented properly. In order to respond to this question, we must first analyze Kayin’s repentance. The words that…

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Rabbi L. Scheinbaum In Bereishis, 5752

A fugitive and a wanderer you shall be in the land. (4:12)

Rashi explains that Kayin’s punishment was his loss of the privilege of dwelling continually in one place. He would always be a fugitive, running from one place to another. Kayin’s punishment seems somewhat peculiar since Hashem always punishes measure for measure. The punishment does not seem to be consistent with the transgression. Perhaps we may suggest an answer to these questions by applying the words of the Roziner Rebbe Z”l explaining the contrasting attitudes of Kayin and Hevel in light of their professions. The pasuk states “and Hevel was – hvhu– a shepherd of sheep, and Kayin was – vhv-…

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Rabbi L. Scheinbaum In Bereishis, 5752

And the man said, the woman whom you gave to be with me, she gave me of the fruit, and I did eat. (3:12)

The parsha begins relating the narrative of the first family by telling about the creation of man and his life’s companion. The entire paradise is there for both of them. Hashem commanded them to stay away from only one fruit in Gan Eden. When Adam and Chava strolled through the garden, Adam conceded to Chava’s wish and partook of this forbidden fruit. When Hashem confronted him, he did not forthrightly accept his responsibility, but he rather responded by blaming the entire event on his wife. The Midrash Tanchuma relates that Adam’s statement was doubly wrong. First, he indicated his own…

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וחמשתיו יוסף עליו

Rabbi L. Scheinbaum In 5777, Vayikra

And add its fifth to it. (5:24)

One who unlawfully has his fellow Jew’s money in his possession, but cannot be compelled to pay, because the plaintiff lacks sufficient proof – and who (compounds his guilt) swears falsely that the money is rightfully his – must (after it is discovered that he lied) pay the principal plus an added fifth, followed by a korban asham, guilt offering. No one has a right to someone else’s money – even if he intends to replace it eventually. The added fifth applies even if the thief has decided to finally come clean and repent his erroneous ways. The Talmud (Berachos…

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נפש כי תחטא ומעל מעל ב''ה וכחש בעמיתו

Rabbi L. Scheinbaum In 5777, Vayikra

If a person will sin and commit a treachery against Hashem by lying to his comrade. (5:21)

Stealing from a fellow Jew is certainly an act of evil, but is it treachery against Hashem? Does the thief take into consideration that “borrowing” from his friend with no intention of repaying the “loan” is not only theft, but also a perfidious act of betrayal against Hashem? There is no question that the thief is not a “good” person, his moral and ethical compass leaves much to be desired, but did he sin against the Almighty? It certainly was not his intention. The early commentators explain that one who swears falsely using Hashem’s Name in uttering the oath (claiming…

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ונפש כי תקריב קרבן מנחה לד'

Rabbi L. Scheinbaum In 5777, Vayikra

When a person (soul) offers a meal-offering to Hashem. (2:1)

Of all those who offer voluntary sacrifices/ offerings, only one who brings a Korban Minchah, Meal offering, is referred to by the Torah as a nefesh, soul. This inexpensive korban was brought primarily by the poor, since they were financially challenged to bring an animal or fowl. Hashem says: “I will regard the korban of a poor man as if he had offered his very nefesh, soul.” The simple explanation of this statement is that a wealthy person who brings a korban takes from his “extra” money – not from the money he needs for his daily sustenance. A poor…

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אדם כי יקריב מכם קרבן לד'

Rabbi L. Scheinbaum In 5777, Vayikra

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

I recently came across an article penned by a secular Jew, decrying our yearning for the rebuilding of the Bais HaMikdash. In one of his gripes, he declared that he found the notion of korbanos, sacrifices, primitive, archaic, and a form of service no longer necessary. While to the ancients it was natural to offer a korban, offering, to Hashem, this modern man eschews such form of worship. Obviously, he is clueless with regard to the underlying concepts of korbanos and the spiritual elevation they engender in the person who offers them. A korban is a way of coming closer…

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ויקרא אל משה

Rabbi L. Scheinbaum In 5777, Vayikra

He called to Moshe. (1:1)

Rashi comments: “Calling”, Vayikra, preceded every statement, every saying and every command. It is a language of affection. In other words, prior to speaking to Moshe Rabbeinu, Hashem called his name (twice). This was followed by the actual message. Hashem speaks to each and every one of us – all of the time. He employs various media of “expression,” but each communication is intoned with love. Perhaps this method of signaling a communication to Moshe applies equally to us. First, Hashem signals us by calling our name in order to get our attention. This is followed by the message. Now,…

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ויקרא ד' אלקים אל האדם ויאמר לו איכה

Hashem Elokim called out to the man and said to him, “Where are you?” (3:9)

וישמעו את קול ד' אלקים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ד' אלקים בתוך עץ הגן

And they heard the sound of Hashem Elokim walking in the garden in the wind of the day, and Adam and his wife hid from before Hashem among the trees of the garden. (3:8)

And Kayin went out from the presence of Hashem (4:16)

A fugitive and a wanderer you shall be in the land. (4:12)

And the man said, the woman whom you gave to be with me, she gave me of the fruit, and I did eat. (3:12)

וחמשתיו יוסף עליו

And add its fifth to it. (5:24)

נפש כי תחטא ומעל מעל ב''ה וכחש בעמיתו

If a person will sin and commit a treachery against Hashem by lying to his comrade. (5:21)

ונפש כי תקריב קרבן מנחה לד'

When a person (soul) offers a meal-offering to Hashem. (2:1)

אדם כי יקריב מכם קרבן לד'

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

ויקרא אל משה

He called to Moshe. (1:1)

YEARS

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