Rabbi L. Scheinbaum

Rabbi L. Scheinbaum In Beha'alosecha, 5752

“And there were men who were unclean by the (dead) body of a man, so that they could not keep the Pesach on that day and they came before Moshe. Why are we to be held back so as not to bring the korban to Hashem in its appointed season?” (9:6-7)

Rashi states that it was especially appropriate for this parsha to be presented through Moshe, so that it would be consistent with the rest of the Torah. A special group of individuals, however, merited that it be presented through them, for good things are realized through the agency of good people. Rashi is referring to those people who could not offer the Korban Pesach at its proper time, because they were ritually unclean. This was due to their contact with the body of Yosef, which they were transporting from Egypt. Rashi’s statement is perplexing. Is there anyone who had greater…

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Rabbi L. Scheinbaum In Beha'alosecha, 5752

“And this was the work of the Menorah… according to the pattern which Hashem had shown Moshe, so he made the Menorah.” (8:4)

Rashi explains that the word “and this” means that Hashem showed Moshe with His “finger” the exact pattern of the Menorah, as Moshe was puzzled regarding the Menorah’s pattern. Perhaps this can be further explained in the following manner: Two men are each given the necessary materials with which to build a house, although neither has the knowledge or the talent to perform this task successfully. These two individuals explore different routes in order to confront this challenge. One goes to a carpenter to learn the necessary skills for building a house. Afterwards, he takes the materials and builds the…

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Rabbi L. Scheinbaum In Beha'alosecha, 5752

“Speak unto Aharon and say to him. When you light the lamps towards the face of the Menorah shall the seven lamps give light.” (8:2)

Rashi explains the reason for the Torah’s juxtaposition of the parsha of the Menorah upon the parsha of the Nesiim. When Aharon observed the numerous offerings brought by the Nesiim for the dedication of the altar, he felt dejected that neither he nor any member of his tribe was included in this auspicious occasion. Hashem said to him, “By your life, yours is greater than theirs, for you will kindle and prepare the lamps.” The Ramban attempts to rationalize Aharon’s discontentment, given the fact that the number of korbanos which he offered during the seven days of milluim (inauguration) far…

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Rabbi L. Scheinbaum In Naso, 5752

“This was the offering of Nachson the son of Aminadav” (7:17) “This was the offering of Nesanel the son of Tzuar.” (7:23)

The Torah concludes each of the twelve paragraphs which describe the dedication offerings of the Nesiim with the above pesukim. We should note the Torah‘s refrain in its description of these offerings. Indeed, Chazal expound upon the preciousness of these offerings before Hashem. “The offering of the Nesiim is as precious to Hashem as the “song” Bnei Yisrael sang by the Red Sea, for there it says: This is my G-d; and here it says, “this is the sacrifice of Nachson.” Horav Shlomo Breuer Z”l suggests that this reference by Chazal to the “Shira” is intended to clarify…

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Rabbi L. Scheinbaum In Naso, 5752

“Any man whose wife deviates from the right path and commits an act of disloyalty towards him.” (5:12)

The word “vya” means to deviate from a prescribed direction. In this posuk “vya” means to turn aside from the correct moral path. Consequently, we understand Chazal’s statement “One does not commit a sin unless there has entered into him a spirit of foolishness has entered in him (Sotah 3a) in the following way: Every moral lapse is simultaneously a lapse of reasoning. Moral truth and logical truth coincide; man sins when he has lost sight of this connection. The behavior of the wife described in these pesukim does not yet actually imply adultery. It refers to a deviation…

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Rabbi L. Scheinbaum In Naso, 5752

“When a man or a woman shall commit any sin that men commit… and they shall confess their sin which they have done, and he shall make restitution for his guilt in full, and the fifth part thereof he shall add unto it, and give it to whom he has been guilty.” (5:6-7)

The question concerning these pesukim is obvious. The Torah begins its account of the sin in the plural form (uaguw usuu,vu) and sums it up in the singular form (chavu wi,bu)! Horav Chaim Zaitzik Z”l poignantly explains that the succession of events which leads up to an individual’s transgressing suggests that frequently the sin is communal. The individual, who actually executes the misdeed is the product of an environment which has laid the foundation for this sin to transpire. In reality, this sin originates in the community. He cites scenarios to support this hypothesis. For example, let us look…

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Rabbi L. Scheinbaum In 5752, Bamidbar

“And the charge of Elazer the son of Aharon the Kohen, shall be the oil for the light, and the sweet incense, and the Tamid meal offering, and the anointing oil, the charge of all the Mishkan. And of all that is therein over the Mishkan and over its vessels.” (4:16)

The Midrash notes that while Elazar was appointed overseer of Bnei Kehas, he personally transported the heavy articles mentioned in the above pasuk. There is a difference of opinion among the commentators whether Elazer was very strong or whether this was a miraculous feat. The Midrash also emphasizes Elazar’s self-effacing attitude. Despite his inherent right as Aharon’s son to delegate the transport of these articles to others, Elazer took upon himself to perform this relatively menial service personally. This Midrash teaches a valuable lesson, especially for those who are involved in leadership roles. One who has responsibility should not merely…

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Rabbi L. Scheinbaum In 5752, Bamidbar

“All that were numbered of the Leviim, whom Moshe and Aharon numbered… All the males from a month old and upward, were twenty two thousand.” (3:39)

Ramban takes note of the fact that the members of the tribe of Levi were fewer than the other tribes in number. Although they had been counted from the age of a month old and above (unlike the other tribes who were counted only from the age of twenty years and over), they still numbered only twenty two thousand. It is astonishing that Hashem’s servants and pious devotees should not be blessed to the extreme that the rest of the people were. Ramban suggests that this is a confirmation of Chazal’s statement in Midrash Tanchuma that the tribe of Levi…

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Rabbi L. Scheinbaum In 5752, Bamidbar

“Count the children of Levi… every male from the age of one month and above.” (3:15)

The Leviim were an exception to the rule that men below the age of twenty were not counted in the census. Hashem instructed Moshe to count the male members of the tribe of Levi from the age of one month, since prior to thirty days old an infant’s viability is uncertain. The distinction between the tribe of Levi and the other tribes is notable. Why were the infants of the Leviim counted, despite their inability to perform any type of service? The commentators offer various reasons. We suggest that the Leviim serve as the paradigm of the individual who devotes…

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Rabbi L. Scheinbaum In 5752, Bamidbar

“And they gathered the entire nation on the first of the second month… according to the number of names.” (1:18)

Moshe is enjoined to take a census of Bnei Yisrael by counting the “number of names.” Ramban explains that the concept of counting the “number of names” is specifically emphasized in order to preserve the honor and dignity of each individual Jew. It would have been easier for each head of household to provide the number of children in his family. This would have denied the individual, however, his opportunity to pass before Moshe to receive his due honor. The census has a practical purpose, to count a nation’s population. The most efficient method is to gather together the data…

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“And there were men who were unclean by the (dead) body of a man, so that they could not keep the Pesach on that day and they came before Moshe. Why are we to be held back so as not to bring the korban to Hashem in its appointed season?” (9:6-7)

“And this was the work of the Menorah… according to the pattern which Hashem had shown Moshe, so he made the Menorah.” (8:4)

“Speak unto Aharon and say to him. When you light the lamps towards the face of the Menorah shall the seven lamps give light.” (8:2)

“This was the offering of Nachson the son of Aminadav” (7:17) “This was the offering of Nesanel the son of Tzuar.” (7:23)

“Any man whose wife deviates from the right path and commits an act of disloyalty towards him.” (5:12)

“When a man or a woman shall commit any sin that men commit… and they shall confess their sin which they have done, and he shall make restitution for his guilt in full, and the fifth part thereof he shall add unto it, and give it to whom he has been guilty.” (5:6-7)

“And the charge of Elazer the son of Aharon the Kohen, shall be the oil for the light, and the sweet incense, and the Tamid meal offering, and the anointing oil, the charge of all the Mishkan. And of all that is therein over the Mishkan and over its vessels.” (4:16)

“All that were numbered of the Leviim, whom Moshe and Aharon numbered… All the males from a month old and upward, were twenty two thousand.” (3:39)

“Count the children of Levi… every male from the age of one month and above.” (3:15)

“And they gathered the entire nation on the first of the second month… according to the number of names.” (1:18)

YEARS

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