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Home -> 5775 -> Tzav

ואש המזבח תוקד בו

Rabbi L. Scheinbaum
In Tzav, 5775

And the fire of the Altar should be kept aflame on it. (6:2)

The fire of one’s avodas Hashem, service to the Almighty, should burn passionately bo, “within him.” In other words, he should do nothing during his service to Hashem that in any way offends, takes advantage of, or imposes upon someone else. The well-known Chazal (Sukkah 28) relates the level of intensity evinced by the Torah-study of the Tanna, Yonasan ben Uziel. His intensity was to the extent that when he studied Torah, birds flying over the roof of his house would be burned. The Sfas Emes was presented with the Chazal accompanied by the following question: If this was the…

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Home -> 5775 -> Toldos

ויאהב יצחק את עשיו כי ציד בפיו ורבקה אהבת את יעקב

Rabbi L. Scheinbaum
In Toldos, 5775

Yitzchak loved Eisav for game was in his mouth, but Rivkah loved Yaakov. (25:28)

People see what they want to see and are impressed by what they have never seen before. Someone growing up in an all American community, accustomed to the sports hype on Sunday, will be impressed upon walking into a yeshivah bais hamedrash and observing hundreds of students studying Torah, completely oblivious to the excitement and intrigue that grips the secular world. Likewise, one whose lifestyle begins with early morning davening, followed by a seder and then either participating in the workforce or in the bais hamedrash, will have difficulty contemplating the secular culture which encourages one to engage in as…

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Home -> 5775 -> Toldos

ויתרוצצו הבנים בקרבה

Rabbi L. Scheinbaum
In Toldos, 5775

The children agitated within her. (25:22)

Rashi cites Chazal who explain that the word Vayisrotzetzu, “And they (the children) agitated” is derived from the word rotz, to run. When Rivkah Imeinu passed the Yeshivah of Shem and Eivar, Yaakov “ran” and struggled to go forth; and when she passed a house of idol worship, Eisav “ran” to go out. Each child had a certain proclivity representative of the cosmic forces within Creation – forces that are not connected to normal personality development, but transcend it. Yaakov Avinu gravitated towards the bais hamedrash, while Eisav was more comfortable in the house of idol worship. As they grew…

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Home -> 5775 -> Toldos

ויעתר יצחק לד' לנוכח אשתו כי עקרה היא

Rabbi L. Scheinbaum
In Toldos, 5775

Yitzchak entreated Hashem opposite his wife, because she was barren. (25:21)

Rashi interprets the word va’yeetar to mean that Yitzchak Avinu prayed abundantly for Rivkah.  He never felt “I prayed enough.” He finished one prayer; he immediately began to pray again. The first prayer was not accepted; perhaps the next one would be accepted. The fact that, according to the laws of nature, it was biologically impossible for Rivkah Imeinu to conceive, he, nonetheless, understood that his function was to daven, the rest was up to Hashem to decide. The ratzon HaBorei, will of the Almighty, is that we daven. If we care enough about an issue, then we cannot give…

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Home -> 5775 -> Toldos

ויעתר יצחק לד' לנכח אשתו כי עקרה היא ויעתר לו ד' ותהר רבקה אשתו

Rabbi L. Scheinbaum
In Toldos, 5775

Yitzchak entreated Hashem opposite his wife, because she was barren. Hashem allowed Himself to be entreated by him, and his wife, Rivkah, conceived. (25:21)

Hashem allowed Himself to be entreated by him – by Yitzchak Avinu. Lavan had given Rivkah Imeinu a blessing, Achoseinu, at hayi l’alfei revavah, “Our sister, may you come to be the thousands of myriads” (Bereishis 24:60). It seems like a “reasonable” blessing. The fact that Hashem allowed Himself to be entreated by Yitzchak is a clear indication that Lavan’s blessing was unacceptable. Why? A blessing is a blessing – regardless of its source – or is this not true? The Melitzer Rebbe, Shlita, contends that a bircas rasha einah ela kelalah, “The blessing bestowed by a wicked person is…

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Home -> 5775 -> Tetzaveh

והיה המזבח קודש קדשים

Rabbi L. Scheinbaum
In Tetzaveh, 5775

The Altar shall be holy of holies. (29:37)

The Torah refers to the Mizbayach HaChitzon, Outer Altar, as Kodesh Kodoshim, “holy of holies,” while the Mizbayach HaPenimi, Inner Altar, which was used for burning the Ketores, Incense, and situated within the Heichal opposite the Aron HaKodesh, is referred to as kodesh, “holy” (only). The kedushah, sanctity, of the Mizbayach HaPenimi was greater than that of the Outer Altar. Why then is it referred to only as “holy.” The Mizbayach HaChitzon, Outer Altar, was also called Mizbayach Adamah, because its inside was filled with dirt; yet, it is called the “holy of holies.” What is the Torah teaching us?…

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Home -> 5775 -> Tetzaveh

פעמן זהב ורמון פעמן זהב ורמון על שולי המעיל סביב

Rabbi L. Scheinbaum
In Tetzaveh, 5775

A gold bell and a pomegranate, a gold bell and a pomegranate on the hem of the Robe, all around. (28:34)

There is a debate between Rashi and Ramban concerning how the Paamonim and Rimonim, pomegranates and bells, were placed at the hem of the Meil. There were seventy-two pomegranates and seventy-two bells, which allude to the seventy-two possible shades of white which could render someone a metzora, spiritual leper. The Baal HaTurim explains that since the Meil, Robe, atoned for the sin of speaking lashon hora, slanderous speech, the number was appropriate, in that it reminded people of the evils of, and the penalty for gossiping. Rashi posits that each bell was followed by a pomegranate next to it. Ramban…

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Home -> 5775 -> Tetzaveh

ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת

Rabbi L. Scheinbaum
In Tetzaveh, 5775

You shall make vestments of sanctity for Aharon, your brother, for glory and for splendor. (28:2)

Much of the Parsha is devoted to describing the Bigdei Kehunah, Holy Vestments worn by the Kohanim, their construction and materials. Clearly, great significance is attributed to the manner in which the Kohen presents himself. Veritably, it is not only the Kohen – indeed, every Jew must maintain a dress code in which his attire is modest and does not call attention to the person’s body but rather to his personality and character. In order for one’s personality to be noticed, he/she should not be detracting others by having them focus on his/hers clothes – or lack thereof. Jewish People…

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Home -> 5775 -> Tetzaveh

ויקחו אליך שמן זית זך כתית למאור

Rabbi L. Scheinbaum
In Tetzaveh, 5775

They shall take for you pure, pressed olive oil for illumination. (27:20)

The Midrash Tanchuma questions the fact that pure, pressed olive oil is required for illumination – although it is not ingested. Yet, the oil used for the Korban Minchah, Meal-offering, which is consumed, does not require such a degree of purity. Horav Eliyahu Meir Kovner explains that there is a difference whether one is acting for himself or when one is acting on behalf of others. The Korban Minchah is a personal offering, which is eaten by the one who offers it. It is a personal “thing”. When it concerns oneself, one’s own comfort zone, the Torah does not demand…

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Home -> 5775 -> Terumah

ועשית את הקרשים למשכן עצי שטים עמדים

Rabbi L. Scheinbaum
In Terumah, 5775

You shall make the beams of the Mishkan of shittim wood, standing erect. (26:15)

Rashi teaches that the word ha’kerashim, with the hay ha’yediah, (the beams) with the definite article hay, is written by design. The Torah is alluding to specific shittim wood that was “standing” – designated for the unique purpose of serving as the walls of the Mishkan. Yaakov Avinu took along with him saplings from the shittim trees planted by Avraham Avinu in his eishel, travelers’ welcome house, where he performed his famous acts of chesed, kindness. Yaakov then replanted these saplings in Egypt and commanded his children that, upon leaving the country, they were to take these trees along. He…

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