Rabbi L. Scheinbaum

In this wilderness shall your carcasses drop. (14:29)

During their forty-year trek through the Wilderness, Klal Yisrael breached their relationship with Hashem, as they committed a number of transgressions. Yet, the Almighty punished the actual perpetrator(s) and forgave the rest of the populace. These were not simple sins. The chet ha’eigel, sin of the Golden Calf, was no simple transgression. Shortly after they left Egypt, Klal Yisrael committed a sin of grave proportions, as they turned their backs on Hashem, Who had done so much for them. They were scared; their leader, Moshe Rabbeinu, was late in descending the mountain, so they sinned. This was no excuse. Yet,…

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Rabbi L. Scheinbaum In Shelach, 5771

Calev silenced the people toward Moshe. (13:30)

How did Calev get the attention of the people? How was he able to halt the rebellion momentarily, so that he could get a word in edgewise? Rashi explains that Calev intimated that he, too, was about to disparage Moshe. How did he indicate this? The Sifsei Chachamim quotes the Mizrachi that when Calev referred to Moshe Rabbeinu as ben Amram, the son of Amram, the people thought that he was on their side. After all, he had referred to Moshe by something other than his given name. This constituted disrespect. Obviously, he did not esteem Moshe as a leader….

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Rabbi L. Scheinbaum In Shelach, 5771

And how is the land in which it dwells – is it good or is it bad? (13:19)

Prior to their departure for their ill-fated trip to reconnoiter Eretz Yisrael, Moshe Rabbeinu gave the spies a“shopping list” of things they should investigate. One of the questions for which Moshe sought an answer was: Is it a good land or not? It is almost impossible to read this pasuk without wondering how our quintessential leader could ask such a question. If Hashem had promised that He was taking us into eretz tovah u’rechavah, “a land that is good and spacious” (Shemos 3:8), then what need is there to investigate? Did anyone doubt Hashem’s word? The mere fact that Hashem declared…

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Rabbi L. Scheinbaum In Beha'alosecha, 5771

Now the man Moshe was exceedingly humble. (12:3)

Humility is built upon a person’s assessment of himself. It has nothing to do with his being able to speak up or take a stand on behalf of what is right. A humble person is well aware of his personal ability and successes in life. He just feels that he could have done so much more. As far as his ability is concerned, he considers himself lacking in achievement. With his G-d-given talents, he should have been that much greater. As a result of this self-assessment, one carries himself in a manner incongruous with that of a person who is…

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Rabbi L. Scheinbaum In Beha'alosecha, 5771

“But now, our life is parched, there is nothing; we have nothing to anticipate but the Manna. Now the Manna was like a coriander seed and its color was like the color of b’dolach.” (11:6,7)

Rashi explains that the individuals who complained, “We have nothing to anticipate but the Manna,” were countered by Hashem, Who said, “The Manna was like a coriander seed with a color similar to crystal.” As the commentators explain, it had the taste of dough saturated with oil. Rashi understands that Hashem was alluding to the world, “Look at what My children are complaining about! They say the Manna is nothing worth waiting for, and I show you that it is indeed quite special.” This does not mean that the Jewish People were full of complaints. It is possible that they…

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Rabbi L. Scheinbaum In Beha'alosecha, 5771

And when the Ark would journey. (10:35)

Va’yehi bin’soa haAron, “And when the Ark would journey,” are the first three words of the shortest sefer in the Torah. In the Talmud Shabbos 115b, Chazal teach, Hashem placed markings (inverted nuns) immediately preceding and following this section (of only two verses) to enclose it and separate it from the rest of the Torah. This was done to teach that this is not its proper place. (These pesukim belong earlier in Perek 2 of Sefer Bamidbar where the Torah describes how each tribe camped under its banner.) Rabbi (Yehudah HaNasi) says, “It is not for this reason that the…

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Rabbi L. Scheinbaum In Beha'alosecha, 5771

But a man who is pure and was not on the road and had refrained from making the Pesach-offering, that soul shall be cut off from its people. (9:13)

On the one hand, we find that, throughout most of the Torah, we have confidence in people making the right choices. Man is trusted and allowed to make his own choice between right and wrong, good and evil. Despite the obstacles and numerous pitfalls, man is allowed the option to navigate the murky waters of life on his own – without that Divine “nudge.” On the other hand, in certain instances the Torah is quite up front in directing the person in no uncertain terms, concerning the way it expects him to act. There is no room for error –…

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Rabbi L. Scheinbaum In Beha'alosecha, 5771

“When you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light.” (8:2)

Rashi explains that the three wicks on the right and the three wicks on the left were all directed towards the Menorah’s central stem, thereby concentrating the light toward the center. Since its light was focused, rather than spread out, the Menorah symbolized the idea that Hashem does not need its light. As the Source of all light, Hashem does not need the Menorah to illuminate the Sanctuary. The Shem MiShmuel quotes his father, the Avnei Nezer, to explain the need for seven lights, all focused on the center. The Yalkut Shimoni makes a fascinating statement concerning the Menorah: “Why…

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Rabbi L. Scheinbaum In Naso, 5771

A man or woman who shall dissociate himself by taking a Nazarite vow of abstinence for the sake of Hashem. (6:2)

The translation of yafli, “shall dissociate,” follows Rashi, who views the Nazir as someone who breaks with society’s norms, seeking to separate himself from the temptations of his environment. It is a noble position to take, one to which not all of us can aspire. Ibn Ezra takes it a step further. He defines yafli as “wonderment.” The nazir is doing something astonishing. It is truly out of the ordinary to undertake a vow that will sever oneself from the taavos, physical desires, which others find so “life-sustaining.” Ibn Ezra is teaching us a powerful lesson: To overcome one’s habits;…

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Rabbi L. Scheinbaum In Naso, 5771

Everyone who comes to perform service (the work) of a service and the work of carrying (lit. burden) in the Ohel Moed. (4:47)

The Talmud Arachin 11a seeks a Scriptural source for the obligation to have song in the Bais HaMikdash. Ten sources are cited and one of them is from the above pasuk: La’avod avodas avodah, “To perform the service of a service.” Chazal ask and others respond, “Which service requires another service? We must say that this refers to song.” An earlier source quoted by the Talmud employs the pasuk in Devarim 28:47 to provide the reason for the various calamities visited on the Jewish People: Tachas asher lo avadita es Hashem Elokecha b’simchah u’betuv leivav, “Because you did not serve Hashem, your…

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In this wilderness shall your carcasses drop. (14:29)

Calev silenced the people toward Moshe. (13:30)

And how is the land in which it dwells – is it good or is it bad? (13:19)

Now the man Moshe was exceedingly humble. (12:3)

“But now, our life is parched, there is nothing; we have nothing to anticipate but the Manna. Now the Manna was like a coriander seed and its color was like the color of b’dolach.” (11:6,7)

And when the Ark would journey. (10:35)

But a man who is pure and was not on the road and had refrained from making the Pesach-offering, that soul shall be cut off from its people. (9:13)

“When you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light.” (8:2)

A man or woman who shall dissociate himself by taking a Nazarite vow of abstinence for the sake of Hashem. (6:2)

Everyone who comes to perform service (the work) of a service and the work of carrying (lit. burden) in the Ohel Moed. (4:47)

YEARS

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