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Home -> 5778 -> Bereishis

וישלחהו ד' אלקים מגן עדן לעבד את האדמה אשר לקח משם

Roberto Szerer
In Bereishis, 5778

So Hashem G-d banished him from Gan Eden to work the soil from which he was taken. (3:23)

The sin of Adam HaRishon had immediate and long-lasting repercussions. It was now impossible for Hashem to allow him to remain a guest in Gan Eden. Eating from the fruit of the Eitz HaDaas had changed him from a creation whose entire focus was spirituality – who had no inclination for anything but good – to a man who could now discriminate between good and bad. He was on a higher spiritual plane than animals, but was no longer on a level on par with angels. Man had now become unique among the terrestrial creatures, just as Hashem is unique among…

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Home -> 5777 -> Bereishis

וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה... ויחר לקין מאד ויפלו פניו... ויקם קין אל הבל אחיו ויהרגהו

Rabbi L. Scheinbaum
In Bereishis, 5777

Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn… this annoyed Kayin exceedingly, and his countenance fell… Kayin rose up against his brother Hevel and killed him. (4:4,8)

The Chasam Sofer, zl, teaches us a profound lesson, which, coming at the beginning of the Torah, should serve as a guide for us on how to view life through the lens of Torah. Hevel offered a korban, sacrifice. Hashem was pleased with Hevel’s offering. At the end of the day – where did this korban get him? What benefit did Hevel accrue as a result of Hashem’s turning to his korban? [This is a question likely to be asked by someone whose belief in Hashem and faith in the Torah system are, at best, deficient. A believing Jew does…

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Home -> 5777 -> Bereishis

ויקרא ד' אלקים אל האדם ויאמר לו איכה

Rabbi L. Scheinbaum
In Bereishis, 5777

Hashem Elokim called out to the man and said to him, “Where are you?” (3:9)

At face value, this was not a question. Hashem certainly knew Adam’s whereabouts. Hashem was initiating a dialogue with Adam, so that he would not be afraid to repent. This, obviously, is a lesson for us when approaching someone – a student, a child, a friend who has erred – not to pounce upon him, “Why did you do it? How could you have acted so badly?” but rather, begin a conversation, get the subject relaxed, then ease into the reproof in such a manner that he will open up and be willing to repent. The word Ayeca, “Where are…

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Home -> 5777 -> Bereishis

וישמעו את קול ד' אלקים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ד' אלקים בתוך עץ הגן

Rabbi L. Scheinbaum
In Bereishis, 5777

And they heard the sound of Hashem Elokim walking in the garden in the wind of the day, and Adam and his wife hid from before Hashem among the trees of the garden. (3:8)

The concept of Hashem “walking” in the garden or the “sound” that He makes in the wind has anthropomorphic overtones which do not apply to Hashem, Who has no physical presence. Rashi and Ibn Ezra define kol as voice, rather than sound, and ruach as direction, rather than wind. This would be a reference to the direction of the sun at the end of the day. A voice travels as it increases with intensity. Thus, the pasuk is interpreted: And they heard the voice of Hashem steadily increasing in the garden towards the end of the day. Bearing this in…

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Home -> Vayikra -> 5777

וחמשתיו יוסף עליו

Rabbi L. Scheinbaum
In 5777, Vayikra

And add its fifth to it. (5:24)

One who unlawfully has his fellow Jew’s money in his possession, but cannot be compelled to pay, because the plaintiff lacks sufficient proof – and who (compounds his guilt) swears falsely that the money is rightfully his – must (after it is discovered that he lied) pay the principal plus an added fifth, followed by a korban asham, guilt offering. No one has a right to someone else’s money – even if he intends to replace it eventually. The added fifth applies even if the thief has decided to finally come clean and repent his erroneous ways. The Talmud (Berachos…

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Home -> Vayikra -> 5777

נפש כי תחטא ומעל מעל ב''ה וכחש בעמיתו

Rabbi L. Scheinbaum
In 5777, Vayikra

If a person will sin and commit a treachery against Hashem by lying to his comrade. (5:21)

Stealing from a fellow Jew is certainly an act of evil, but is it treachery against Hashem? Does the thief take into consideration that “borrowing” from his friend with no intention of repaying the “loan” is not only theft, but also a perfidious act of betrayal against Hashem? There is no question that the thief is not a “good” person, his moral and ethical compass leaves much to be desired, but did he sin against the Almighty? It certainly was not his intention. The early commentators explain that one who swears falsely using Hashem’s Name in uttering the oath (claiming…

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Home -> Vayikra -> 5777

ונפש כי תקריב קרבן מנחה לד'

Rabbi L. Scheinbaum
In 5777, Vayikra

When a person (soul) offers a meal-offering to Hashem. (2:1)

Of all those who offer voluntary sacrifices/ offerings, only one who brings a Korban Minchah, Meal offering, is referred to by the Torah as a nefesh, soul. This inexpensive korban was brought primarily by the poor, since they were financially challenged to bring an animal or fowl. Hashem says: “I will regard the korban of a poor man as if he had offered his very nefesh, soul.” The simple explanation of this statement is that a wealthy person who brings a korban takes from his “extra” money – not from the money he needs for his daily sustenance. A poor…

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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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