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Home -> Vayikra -> 5777

אדם כי יקריב מכם קרבן לד'

Rabbi L. Scheinbaum
In 5777, Vayikra

When a man among you brings an offering to Hashem. (1:2)

I recently came across an article penned by a secular Jew, decrying our yearning for the rebuilding of the Bais HaMikdash. In one of his gripes, he declared that he found the notion of korbanos, sacrifices, primitive, archaic, and a form of service no longer necessary. While to the ancients it was natural to offer a korban, offering, to Hashem, this modern man eschews such form of worship. Obviously, he is clueless with regard to the underlying concepts of korbanos and the spiritual elevation they engender in the person who offers them. A korban is a way of coming closer…

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Home -> Vayikra -> 5777

ויקרא אל משה

Rabbi L. Scheinbaum
In 5777, Vayikra

He called to Moshe. (1:1)

Rashi comments: “Calling”, Vayikra, preceded every statement, every saying and every command. It is a language of affection. In other words, prior to speaking to Moshe Rabbeinu, Hashem called his name (twice). This was followed by the actual message. Hashem speaks to each and every one of us – all of the time. He employs various media of “expression,” but each communication is intoned with love. Perhaps this method of signaling a communication to Moshe applies equally to us. First, Hashem signals us by calling our name in order to get our attention. This is followed by the message. Now,…

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Home -> Pekudei -> 5777

אלה פקודי המשכן משכן העדות

Rabbi L. Scheinbaum
In 5777, Pekudei

These are the accountings of the Mishkan, the Mishkan of the Testimony. (38:21)

Rashi explains the redundancy of the word Mishkan as alluding to the Bais HaMikdash, which was taken as collateral in its two destructions for the sins of Yisrael. Mishkan HaEidus, the Mishkan of the Testimony, attests to the fact that Hashem forgave Klal Yisrael for sinning with the Golden Calf. Despite the people’s incursion, the Divine Presence still rests among Klal Yisrael. Two explanations for the Mishkan: it serves as collateral; it is a symbol of forgiveness. Obviously, this requires a bit more elucidation. Horav Yaakov Kaminetsky, zl, offers an analogy which sheds light on the Mishkan’s dual function. A…

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Home -> Pekudei -> 5777

אלה פקודי המשכן משכן העדת אשר פקד על פי משה

Rabbi L. Scheinbaum
In 5777, Pekudei

These are the reckonings of the Mishkan, the Mishkan of Testimony, which were reckoned at Moshe’s bidding. (38:21)

Was there no one other than Moshe Rabbeinu, Rabban Shel Kol Yisrael, capable of doing an accounting of the Mishkan? An accounting is a vital function in any endeavor, especially one as spiritually significant as building the Mishkan. Surely, there were others, possibly more proficient in mathematics, who could have performed this service. Horav Moshe Bick, zl, derives an important principle from here. When one builds a makom kadosh, holy edifice, when he undertakes a holy endeavor, one would think that all halachic questions and issues should be decided by the talmid chacham, Torah scholar. The monetary and financial issues…

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Home -> Vayakhel -> 5777

ראו קרא ד' בשם בצלאל בן אורי בן חור למטה יהודה

Rabbi L. Scheinbaum
In 5777, Vayakhel

“See, Hashem has proclaimed by name, Betzalel ben Uri ben Chur of the Tribe of Yehudah.” (35:30)

In recording Betzalel’s pedigree the Torah atypically goes back two generations – to Betzalel’s grandfather, Chur. This is unusual, since the Torah usually records only the name of the father. Obviously, Chur played a significant role in Hashem’s choice of Betzalel to head the work on the Mishkan. The Mishkan was referred to as Mishkan Ha’Eidus, the Mishkan of the Testimony, since it served as a testament that Hashem had forgiven Klal Yisrael for their involvement in the cheit ha’eigel, sin of the Golden Calf. Therefore, it was necessary that Betzalel not have any vestige of relationship with the Golden…

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Home -> Vayakhel -> 5777

ויאמר משה אל בני ישראל ראו כי קרא ד' בשם בצלאל בן אורי בן חור למטה יהודה

Rabbi L. Scheinbaum
In 5777, Vayakhel

Moshe said to Bnei Yisrael, “See, Hashem has proclaimed by name, Betzalel ben Uri ben Chur, of the tribe of Yehudah. (35:30)

The Midrash Tanchuma quotes this pasuk as the basis for making two points – one halachic, the other, hashkafic; both are ambiguous in terms of their relationship with the pasuk. First, the halachah: One may not wear a garment of kilayim/shatnez, a mixture of wool and linen, even if ninety-nine garments separate him from the forbidden garment. As long as the shatnez is on his body, it does not matter how much space interposes between himself and the garment. The halachah is understandable, but what does it have to do with the pasuk? Second, the Midrash states that when a…

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Home -> 5777 -> Va'eschanan

לא תנסו את ד' אלקיכם

Rabbi L. Scheinbaum
In Va'eschanan, 5777

You shall not test Hashem. (6:17)

One does not test Hashem to see whether He will fulfill His promises, because we are clueless as to the workings of the Divine. So many factors are included in the Heavenly calculations of which we are unaware. It is ludicrous to second-guess the Almighty, since we know so little of the true past and even less of the future – all of which are factored into everyone’s reward and punishment. There is one mitzvah, however, explains Horav Shimshon Pincus, zl, that we are allowed — nay, encouraged — to test Hashem: tzedakah, Maaser/tithe/charity. The Navi Malachi (3:10) quotes Hashem…

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Home -> 5777 -> Va'eschanan

כבד את אביך ואת ואמך כאשר צוך ד' אלקיך

Rabbi L. Scheinbaum
In Va'eschanan, 5777

Honor your father and mother, as Hashem, your God, commanded you. (5:16)

One would think that honoring parents is a logical mitzvah which requires no specific command from Hashem. It should be the result of overwhelming gratitude to parents for all that they do to nurture and support their children. In his Haaemek Davar commentary to the Torah, the Netziv, zl, notes that there are circumstances (including difficult children) in which hakoras hatov, gratitude, is sadly not a primary focus in life, when a child feels that respecting parents is a stretch beyond which they can tolerate. Let us face it: not all parents are perfect; neither are all children; not all…

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Home -> 5777 -> Va'eschanan

אנכי ד' אלקיך אשר הוצאתיך מארץ מצרים

Rabbi L. Scheinbaum
In Va'eschanan, 5777

I am Hashem, your G-d, Who has taken you out of the land of Egypt. (5:6)

The Aseres HaDibros, Ten Commandments, the foundation of the entire Torah, begins with these words.. The Shlah HaKadosh writes that the Aseres HaDibros is comprised of 620 words, of which 613 correspond to the taryag, 613, mitzvos. And the last seven correspond to the seven mitzvos d’Rabbanan, Rabbinic mitzvos (berachos; Shabbos candles; eiruv; netilas yadayim; Chanukah; Purim; Hallel). Horav Elimelech Biderman, Shlita, suggests that the final words, v’chol asher l’reicha, “And everything that belongs to your fellow” (regarding the prohibition of, Lo sachmod, “Do not covet”), is a summary of the entire Torah. V’chol asher l’reiecha means that one is…

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Home -> 5777 -> Va'eschanan

כי קל רחום ד' אלקיך לא ירפך ולא ישחתך

Rabbi L. Scheinbaum
In Va'eschanan, 5777

For Hashem, your G-d, is a merciful G-d, He will not abandon you nor destroy you. (4:31)

Lo yarpecha, “He will not loosen His hold on you.” Rashi adds, “From holding onto you with His Hands… He will not separate you from being next to Him.” Hashem will never let go of us. Great! So, why are so many people lost in a spiritual maze, floundering, alone, without direction, with little to no faith? Is He still holding on? Horav Shlomo Wolbe, zl, derives a frightening lesson from Rashi. Hashem holds on to us with both Hands. He never lets go/abandons a Jew. How is it possible for a Jew to disengage from Hashem? Only one way:…

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