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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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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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