Rabbi L. Scheinbaum

If he shall offer it for a Thanksgiving-offering. (7:12)

The Midrash teaches that l’asid lavoh, after the advent of Moshiach Tzidkeinu, all the korbanos, offerings, which effect atonement will be eliminated except for the Korban Todah, Thanksgiving-offering, which will continue. In a perfect world, sin will no longer exist. Yet, gratitude and thanksgiving will never be cancelled. While this statement is a powerful commentary on the significance of expressing gratitude, what purpose will there be for this declaration once Moshiach arrives and the “good times” begin? Hodaah, gratitude, is expressed by the recipient of a personal miracle; one who has been saved from a near-death experience; an individual who has survived…

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Rabbi L. Scheinbaum In Tzav, 5771

It is the olah [that stays] on the flame, on the Mizbayach… and the fire of the Mizbayach shall be kept aflame on it. (6:2)

In the Talmud Succah 28a, Chazal relate an incident to express the idea which is reflected in both parts of the above pasuk by two different commentators. Chazal relate that Hillel HaZakein had eighty students, thirty of whom were worthy that the Shechinah rest on them, as it did on Moshe Rabbeinu. Another thirty of them were worthy that the sun stand still for them, as it did for Yehoshua bin Nun. The remaining twenty ranked in-between. This means that they were on a greater spiritual plane than those disciples who were compared to Yehoshua, but were not quite as…

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Rabbi L. Scheinbaum In Tzav, 5771

This is the law of the Olah/Elevation-offering. (6:2)

Rashi explains that “This is the law of the Olah-offering,” is an inclusionary phrase. The Torah teaches us that one “law” includes all offerings that have been alu, placed on the Mizbayach, Altar. Even if they had been pesullin, disqualified, and therefore should not have been placed on the Mizbayach in the first place, we say: Im alu lo yeirdu, “If they ascend, they should not descend.” This is derived from Zos HaTorah – “Every instance that the Torah writes, ‘This is the law,’ it comes to include something.” In this case, all disqualified korbanos, which must be allowed to…

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Rabbi L. Scheinbaum In Tzav, 5771

Command Aharon and his sons, saying: This is the law of the Olah/Elevation-offering. (6:2)

In previous exhortations concerning the korbanos, offerings, the mitzvah was introduced either with the word daber, speak, or amarta, say. Why does the Torah use the more emphatic term, tzav, command, regarding the Korban Olah, Elevation/Burnt offering? Chazal explain that the more emphatic term is used here to urge the Kohanim to be especially zealous in performing this service; and to ensure that this enjoinment be repeated and emphasized constantly throughout future generations. Rabbi Shimon adds that this exhortation is especially relevant to those commandments that involve a monetary loss, such as the Korban Olah from which the Kohanim received…

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Rabbi L. Scheinbaum In Tzav, 5771

Command Aharon and his sons, saying, “This is the law of the Olah/Elevation-offering. It is the Olah [that stays] on the flame.” (6:2)

The Midrash Rabbah makes an intriguing statement: Any nation or people which “elevates” itself over Hashem or His nation will be judged with fire. Chazal are teaching us the terrible punishment in store for the person, or people who arrogate personal eminence – who views himself or themselves as greater than Hashem. While this is addressed primarily to the gentile oppressors who feel that they can take on Hashem and His people, it also serves as a blanket statement decrying the ill effects of arrogance. Let us face it: Whoever acts haughtily is, in effect, against G-d, in Whose eyes…

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Rabbi L. Scheinbaum In Vayikra

If an individual person from among the people of the land shall sin unintentionally. (4:27)

Sin is a deviation from the appropriate behavior expected of a Jew. When one sins, he is off the mark, missing the target of the area upon which he is supposed to focus. This is one circumstance in which being a poor marksman is a serious liability. There is sin which is intentional, and there is the instance where one unintentionally deviates from the focus of the target. Somehow, he forgot, did not think, or was the product of an assimilated background – he did not mean to stray, but regrettably he did. He receives no punishment. He brings an…

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Rabbi L. Scheinbaum In 5771, Vayikra

For you shall not cause to go up in smoke from any leavening or any fruit honey as a fire-offering to Hashem. (2:11)

Sefer HaChinuch suggests a moral lesson concerning man’s service to G-d, to be derived from the prohibition against offering leaven and fruit honey. The process of leavening is slow until the dough begins to rise. Honey symbolizes sweet pleasures, the allure of physical satisfaction. Man should neither be sluggish, slothful, nor should he be obsessed with the pursuit of the sweet forbidden pleasures. Se’or, leavening, has other offensive characteristics, including being sour, acrimonious, grudging, and discontented – and are all aspects related to se’or. Someone who has an angry countenance reflects a “sour” attitude towards people in particular and life…

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Rabbi L. Scheinbaum In 5771, Vayikra

Speak to Bnei Yisrael and say to them: ‘When a man among you brings an offering to Hashem.’ (1:2)

The word mi’kem, “from/among you,” prompts Chazal to derive the Halachic injunction mi’kem v’lo min umos ha’olam, “From you and not from the nations of the world.” This halachah is applicable primarily to the spiritual dimensions of the korban, since we do accept korbanos from gentiles. Chazal are basically teaching that Hashem does not desire a gentile’s sacrifice, and this sacrifice does not have the same spiritual standing as the korban of a Jew. Why? Horav Yechiel Yaakov Weinberg, zl, poses this question as a basis for a thesis distinguishing between the concepts underlying Jewish worship and sacrifice and that of…

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Rabbi L. Scheinbaum In 5771, Vayikra

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

The first word of Sefer Vayikra seems to be misspelled. From afar, what should be read as Vayikra, spelled with a final aleph, appears more like vayikar (“he happened upon” conveying transitoriness), because of the diminutive aleph at the end. Why is there a miniature aleph? This question has impelled the commentators to suggest their homiletic insights. Chazal put it simply, distinguishing between the way Hashem spoke to the pagan prophets, such as Bilaam, and the manner in which He addressed Moshe Rabbeinu. Hashem’s prophecy to Bilaam is introduced with vayikar, related to the word mikreh, chance, and also is…

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Rabbi L. Scheinbaum In 5771, Vayikra

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

The more one peruses the commentaries to the Torah, the deeper his understanding and realization of its Divine authorship. In fact, I am amazed at the obtuseness of those who seek to undermine and distort the Torah’s authority and significance in the life of a Jew. It is almost as if they distort the simple meaning in order to present their perverted elucidation of the Torah’s meaning. Let us take the first few words of Sefer Vayikra as an example. We will follow Horav S. R. Hirsch, zl, a Torah leader whose mission in life was to expose these falsifiers,…

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If he shall offer it for a Thanksgiving-offering. (7:12)

It is the olah [that stays] on the flame, on the Mizbayach… and the fire of the Mizbayach shall be kept aflame on it. (6:2)

This is the law of the Olah/Elevation-offering. (6:2)

Command Aharon and his sons, saying: This is the law of the Olah/Elevation-offering. (6:2)

Command Aharon and his sons, saying, “This is the law of the Olah/Elevation-offering. It is the Olah [that stays] on the flame.” (6:2)

If an individual person from among the people of the land shall sin unintentionally. (4:27)

For you shall not cause to go up in smoke from any leavening or any fruit honey as a fire-offering to Hashem. (2:11)

Speak to Bnei Yisrael and say to them: ‘When a man among you brings an offering to Hashem.’ (1:2)

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

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

YEARS

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