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Home -> Bechukosai -> 5752

Rabbi L. Scheinbaum
In 5752, Bechukosai

“These are the statutes and the ordinances and the laws which ‘в made between Him and (between) Bnei Yisrael in Mount Sinai by the hand of Moshe.” (26:46)

One would expect to find this pasuk located at the very end of this parsha, which is the culmination of Sefer Vayikra. This pasuk would then serve as a separation to distinguish the laws of Sefer Vayikra which were given at Mount Sinai – from those of Sefer Bamidbar, which were communicated in the Ohel Moed on the plains of Moav. Instead of concluding Sefer Vayikra at this point, however, the Torah continues the chapter to relate the vows that a person may make to donate to the Bais Hamikdash the monetary value which the Torah assigns to a person…

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Home -> Bechukosai -> 5752

Rabbi L. Scheinbaum
In 5752, Bechukosai

“I shall remember My covenant with Yaakov, and also My covenant with Avrohom and also My covenant with Yitzchok I shall remember.” (26:42)

The placement of this pasuk in the midst of the narrative seems to deviate from the focus of the text. The Torah enumerates the frightening curses that are to befall the Jewish people in response to their abandonment of the Torah. The interjection of Hashem’s benevolent remembering of our ancestors interrupts the theme of severe judgment. There are various ways to approach this problem.   The Shellah views the reminiscence of the ancestors as a condemnation of the Jewish people. Before one is punished, his past must be weighed. Is there a pathology in the family that led to this…

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Home -> Bechukosai -> 5752

Rabbi L. Scheinbaum
In 5752, Bechukosai

If in My statutes you shall walk, and My commandments you shall keep, and do them.” (26:3)

Rashi interprets the Torah’s imperative to “walk” in Hashem’s statutes as meaning to toil laboriously in the study of Torah. It seems peculiar that Torah study, which is an intellectual pursuit of knowledge, should be characterized by the term “chok” – which denotes a statute whose rationale is not necessarily comprehensible by human intelligence.               Horav Simcha Zisel Shlita explains that the Torah is teaching us the proper perspective with which one should view Torah study. Torah study should be more than an exercise in mental gymnastics; rather, it should be a total immersion of one’s essence in the…

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Home -> Bechukosai -> 5752

Rabbi L. Scheinbaum
In 5752, Bechukosai

“If in My statutes, you shall walk.” (26:3)

What is the meaning of “walking” in Hashem’s statutes? This idea can be elucidated allegorically with the following parable: A group of people are sitting together around a large table. As long as they sit together, eating and drinking, there are no noticeable characteristics distinguishing any individual among them. This situation changes at the end of the meal, when they rise to go. All but one individual leave and go on their way. Only one person remains sitting in his place, as if paralyzed in his position. This riddle is solved only after careful inquiry. Due to a serious physical…

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Home -> Behar -> 5752

Rabbi L. Scheinbaum
In 5752, Behar

“And if your brother becomes poor, and his means fail with you, then you shall uphold him.” (25:35)

The primary focus of this mitzvah is supporting those who have been poverty stricken. The Torah states “you shall uphold and support him; giving charity is a fine art, which involves more than the act of writing a check and dispensing it. The Torah demands a unique sensitivity to the concerns of the impoverished. No one is as vulnerable to humiliation as the needy. The Torah voices its concern for the protection of the poor man’s esteem. Don’t let him falter into depression! Hold him up and strengthen him!               Horav Moshe Shternbuch Shlita extends this mitzvah yet further….

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Home -> Behar -> 5752

Rabbi L. Scheinbaum
In 5752, Behar

“But in the seventh year a Shabbos of solemn rest shall be for the land, a Shabbos unto Hashem.” (25:4)

The Midrash suggests that the pasuk in Tehilim (103:20) – “Bless Hashem, O’ His angels, the strong warriors, who do His bidding, to obey the voice of His word,” refers to those who observe the laws of Shmittah. Their strength of character is compared to that of the angels. What is the nature of this strength? What uniqueness is found in the obedience of angels which is similarly reflected in the farmers’ compliance to the laws of Shmittah?   Horav Chaim Shmuelevitz Z”l cites the Talmud in Shabbos 85a which reveals the source of the character strength of the angels…

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Home -> Behar -> 5752

Rabbi L. Scheinbaum
In 5752, Behar

“When you will come into the land… and the land shall rest, a Shabbos to ‘в. Six years you shall sow your field… but in the seventh year a Shabbos of solemn rest shall be for the land.” – “And if you shall ask, what shall we eat in the seventh year? Behold we may not sow or gather our crops. And I will command My blessing upon you in the sixth year. And it shall bring forth produce for the three years.” (25:20-21)

Studying the above pesukim, one is confronted with two simple, but striking questions. First, why was it necessary to state that we must first sow the land for six years? Is it not obvious that one must first “work” the land, so that it may later “rest”? It would have been sufficient simply to state “At the end of the six years you shall make shmittah”? Second, these pesukim provide the rationale for the question, “What will we eat during the seventh year?” Is it not customary to eat during the seventh year that which grew during the previous year?…

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Home -> Behar -> 5752

Rabbi L. Scheinbaum
In 5752, Behar

“And Hashem spoke to Moshe in Mount Sinai.” (25:1)

Rashi questions why the Torah distinguishes the mitzvah of shmittah by assigning it the same level of importance accorded to our receiving the Torah at Mount Sinai. We suggest that the mitzvah of shmittah is a uniquely viable proof that the Torah was revealed by Hashem. When a human being in an agrarian society develops an agricultural law, the law endures only as long as it is beneficial for agriculture. Subsequently, it becomes void.   Let us turn to explore the shmittah laws in contrast to a system of rotation of crops which cultivates the soil. In contradistinction to crop…

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Home -> 5752 -> Emor

Rabbi L. Scheinbaum
In Emor, 5752

“And I should be sanctified among the Bnei Yisrael.” (22:32)

This pasuk, although directed to the Kohanim, refers to all of Klal Yisrael. We are enjoined to actively reflect the sanctification of Hashem’s Name in our daily endeavor. We must be scrupulous in our moral conduct, so that no action of ours tarnishes the honor of Judaism. Every action which we perform must be scrutinized, for we are entrusted with the mandate of glorifying Hashem’s Name. This mandate demands that we live in such a way that our life-style contributes to the glory of Hashem.   It is noteworthy that the Torah clearly designates the focus of this sanctification –…

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Home -> 5752 -> Emor

Rabbi L. Scheinbaum
In Emor, 5752

“A man who is of your seed throughout their generations that has a blemish shall not approach to offer the bread of his G-d.” (21:17)

In the Moreh Nevuchim the Rambam explains the requirement that the Kohen be unblemished to be based upon public opinion. Unfortunately, people do not tend to judge an individual by his own true value, but rather by the external perfection of his limbs and the beauty of his garb. It was, therefore, necessary for the Kohanim to be unblemished to ensure that the Bais Hamikdash would be universally respected.   The Rambam notes that this requirement only applied to Kohanim, who offered sacrifices and were the people’s agents in entreating Hashem for forgiveness. The Leviim, however, whose sole function was…

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