Rabbi L. Scheinbaum

“And the sons of Aharon, Nadav and Avihhu, each took his own incense-pan… and they offered before Hashem strange fire… and then a fire came out from Hashem’s Presence and consumed them.” (10:1-2)

Rashi cites one reason for the death of Aharon’s sons to be their decision to voice halachic rulings in the presence of their teacher, Moshe. The Talmud (Eiruvin 63a) explains that they asserted the halacha about placing wood shavings on the Altar, despite the fire’s miraculous descent from heaven. The Talmud confirms that the act of rendering halachic decisions in front of one’s Rebbe is punishable by death. To illustrate this point, the Talmud quotes a story concerning a student of Rabbi Eliezer who rendered a decision in his Rebbe’s presence. Rabbi Eliezer mentioned to his wife that the student…

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Rabbi L. Scheinbaum In Shemini, 5752

“And Moshe and Aharon went into the Ohel Moed and came out and blessed the people. And the glory of Hashem appeared unto all the people.” (9:23)

Rashi cites the Safra who gives the following reason for Moshe’s accompanying Aharon into the Ohel Moed. Aharon noted that all the sacrifices had been offered and all the services had been performed. He was grieved that the Divine Presence had not yet come down to Klal Yisrael. He blamed himself for Hashem’s apparent rejection of the Jewish people’s offerings and supplications. He even felt that Moshe had put him to shame by asking him to enter the Ohel Moed alone. Therefore, Moshe immediately entered with Aharon, and together they entreated Hashem for mercy. This act of cooperation caused the…

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Rabbi L. Scheinbaum In Tzav, 5752

“If he offers it for a thanksgiving.” (7:12)

The Medrash states that in the era of Moshiach, all sacrifices will become void, with the exception of the Offering of Thanksgiving. Similarly, it is taught that all tefillos will be abolished in the future except for those of thanksgiving. We may question the need for thanksgiving in the era of Moshiach. Thanksgiving is expressed in acknowledgment of Hashem’s beneficence by one who has been rescued from grave peril. The sacrifice is, therefore, man’s method of expressing his belief that Hashem actively guides every aspect of his life. During the era of Moshiach, man will not lack for anything, for…

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Rabbi L. Scheinbaum In Tzav, 5752

“This is the law of the sin-offering, where the burnt offering is slaughtered shall the sin-offering be slaughtered.” (6:18)

A Jew was required to bring a sin-offering when he transgressed unknowingly. It might seem strange, perhaps even unjust, that if one sinned through sheer forgetfulness, he was required to bring an animal offering as penance. Chazal maintain, however, that if someone is truly separated from evil, even that sin would not have occurred. A sin is able to penetrate an individual’s defenses because it has found an opening. An inadvertent sin does not just happen, it grows from a tiny spark of evil to which one has not attended. The Medrash states that one who does not bring a…

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Rabbi L. Scheinbaum In Tzav, 5752

“This is the law of the burnt offering, such burnt offering shall remain on its firewood upon the Altar.” (6:2)

Rashi explains that every individual instance in which the word “Torah” is used, the implication is that one particular law is applicable. In this case “Torah” refers to all sacrifices that “come up” on the Altar, even if they become unfit. They remain, since they have already “come up”. This law applies only to those sacrifices which become unfit in the Sanctuary. Those which become unfit prior to being brought into the Courtyard of the Sanctuary, however, are not offered as sacrifice. Horav Yehudah Zev Segal Zt”l remarks that we may derive a profound lesson regarding our focus in…

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Rabbi L. Scheinbaum In Tzav, 5752

“Command Aharon and his sons saying, “This is the law of the burnt offering.” (6:2)

Rashi notes the specific use of the emphatic term “command” as opposed to “say” or “speak”. Armed with this strong approach Hashem enjoined the Kohanim to be especially zealous in performing this service, as well as in transmitting the exhortation to future generations. Emphasis is necessary whenever a possibility of monetary loss exists, as is this case. This can be likened to a warning sign on a road in which there is a remote chance of an accident occurring. Similarly, the Torah cautions us whenever there is a likelihood, no matter how remote, of a weakness related to the performance…

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Rabbi L. Scheinbaum In 5752, Vayikra

“If a man from among you would bring an offering near to Hashem.” (1:2)

It is difficult to define the word “icre” in order to adequately express the underlying concepts. The unfortunate use of the term “sacrifice” implies giving up something which is of value to one individual or the benefit of another or of living without something of value. Rabbi Shamshon Raphael Hirsch Z”l remarks that these ideas are not only absent from the nature of a korban, but they are diametrically opposed to it. Likewise, the definition “offering,” does not really define this word. The idea of an offering suggests that it fulfills a requirement mandated by the One to Whom this…

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Rabbi L. Scheinbaum In 5752, Vayikra

“If a man from among you would bring an offering near to Hashem.” (1:2)

Rashi explains that this posuk refers to voluntary korbanos There are Mitzvos which man has been given a choice of whether or not to observe included in the 613 mitzvos . Their observance affirms man’s relationship to Hashem. We find that the call to bring materials for the building of the Mishkan was addressed to those who would “donate from the heart.” Some korbanos, as mentioned above, were non-obligatory. This concept similarly applies to mitzvos which apply to areas of chesed (kindness). The minimums performances are stated, while the actual amounts are exclusively man’s decision. Why is this so? If…

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Rabbi L. Scheinbaum In 5752, Vayikra

“And He called unto Moshe and He spoke to him.” (1:1)

The Medrash makes a powerful statement regarding the importance of a Torah scholar’s ethical character. It states that “any Torah scholar who does not possess daas (knowledge, wisdom, understanding), is no better than a dead animal.” The fact that Moshe refrained from entering the Mishkan until Hashem called him to enter reinforces this concept. The Midrash seems to equate derech eretz and ethical character with wisdom and understanding. What relationship is there between morality and wisdom? Second, why should the humility which pervaded Moshe’s character serve as the paradigm for all people? Obviously, Moshe’s relationship to Hashem was neither casual…

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Rabbi L. Scheinbaum In 5752, Vayikra

“And He called unto Moshe.”(1:1)

It has long been a Jewish tradition to begin a child’s Chumash education with Parshas Vayikra. The Yalkut Yehudah maintains that this custom is based upon the essence of this parsha. The korbanos, the focus of this parsha, represent sublime purity. Similarly, young children are pure and innocent of all sin. Let those who are pure involve themselves in Torah study through this parsha, which deals with man’s pure activity and duty – sacrifices to Hashem. The Avnei Azel employs the theme of sacrifice to address a parent’s necessary attitude towards Jewish education. In order to properly inculcate Torah…

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“And the sons of Aharon, Nadav and Avihhu, each took his own incense-pan… and they offered before Hashem strange fire… and then a fire came out from Hashem’s Presence and consumed them.” (10:1-2)

“And Moshe and Aharon went into the Ohel Moed and came out and blessed the people. And the glory of Hashem appeared unto all the people.” (9:23)

“If he offers it for a thanksgiving.” (7:12)

“This is the law of the sin-offering, where the burnt offering is slaughtered shall the sin-offering be slaughtered.” (6:18)

“This is the law of the burnt offering, such burnt offering shall remain on its firewood upon the Altar.” (6:2)

“Command Aharon and his sons saying, “This is the law of the burnt offering.” (6:2)

“If a man from among you would bring an offering near to Hashem.” (1:2)

“If a man from among you would bring an offering near to Hashem.” (1:2)

“And He called unto Moshe and He spoke to him.” (1:1)

“And He called unto Moshe.”(1:1)

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