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Home -> 5775 -> Vaeira

ונתתי את ידי במצרים והוצאתי את צבאתי את עמי בני ישראל מארץ מצרים בשפטים גדלים

Rabbi L. Scheinbaum
In Vaeira, 5775

And I shall put My hand upon Egypt; and I shall take out My legions – My People Bnei Yisrael – from the Land of Egypt. (7:4)

Hashem promised to take the Jewish People out of Egypt, dealing with the Egyptians and punishing them for mistreating the Jews. There is no question that the Egyptians deserved a very strong punishment – one which they would remember for all time. They persecuted and murdered an innocent people who had done nothing to them. Now, they would pay not only with their material bounty, but with their own blood. They would suffer as we suffered. While this is all understandable and unquestionably deserved by the Egyptians, did it have to occur before the Jews could be redeemed from Egypt?…

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Home -> 5775 -> Vaeira

ולקחתי אתכם לי לעם והייתי לכם לאלקים

Rabbi L. Scheinbaum
In Vaeira, 5775

I shall take you to Me for a people, and I will be a G-d to you. (6:7)

The election of Klal Yisrael as the nation upon whom Hashem confers His Name is a concept about which every ben Torah, every observant Jew and Jewess, is acutely aware. Sadly, the term “observant” in this case is more than a mere adjective. It defines those who believe in Klal Yisrael as the am ha’nivchar, “chosen people.” We choose to be chosen, and only we are willing to aspire to be worthy of the mission of “choseness.” Of the millions who carry the name Jewish to define race, only those who are knowledgeable and committed to this mission understand its…

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Home -> 5775 -> Vaeira

והוצאתי אתכם מתחת סבלת מצרים והצלתי אתכם מעבדתם וגאלתי אתכם בזרוע נטויה ובשפטים גדלים

Rabbi L. Scheinbaum
In Vaeira, 5775

And I shall take you out from under the burdens of Egypt; I shall rescue you from their service; I shall redeem you with an outstretched arm and with great judgments. (6:6)

The above pasuk contains therein the four different expressions of redemption, which represent four progressive stages of the redemption with which Hashem liberated Klal Yisrael from Egypt. These three are followed by V’lakachti eschem Li l’am, “I shall take you to Me for a people,” referring to the Giving of the Torah, our acceptance of which made us Hashem’s nation. The Chidushei HaRim wonders about the sequence of the expressions, of placing V’hotzeisi, “And I shall take you out” before V’hitzalti, “And I shall rescue you from their service.” One would assume that, in the sequence of redemption, cessation of…

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Home -> 5775 -> Tzav

ופתח אהל מועד תשבו יומם ולילה שבעת ימים ושמרתם את משמרת ד' ולא תמותו

Rabbi L. Scheinbaum
In Tzav, 5775

At the entrance of the Ohel Moed shall you dwell day and night for a seven day period, and you shall protect Hashem’s charge so that you will not die. (8:35)

The Chasam Sofer, as cited by U’masuk Ha’or, interprets this pasuk homiletically to teach us a lesson concerning man’s true focus in life. If a person lives his life in such a manner that he “dwells” in front of the Ohel Moed it means that he never forgets the most important principle of existence in this world: life does not go on forever. One day, each and every one of us will return “home,” from whence we came. If this awareness accompanies our every life’s endeavor, then we will merit to “protect Hashem’s charge, so that you (we) will not…

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Home -> 5775 -> Tzav

וישם על המצנפת אל מול פניו את ציץ הזהב נזר הקדוש

Rabbi L. Scheinbaum
In Tzav, 5775

He put the Turban on his head; and, upon the Turban, toward his face, he placed the golden Head-plate, the sacred diadem/crown. (8:9)

Interestingly, the Tzitz HaKodesh, Holy Head-plate worn by the Kohen Gadol, is referred to as a nezer, crown/diadem, while the crown worn by a king is called an atarah. Why is the Kohen Gadol’s crown called a nezer, and the crown of the Melech Yisrael, King of Yisrael, called an atarah? Horav Moshe Nechemiah Kahanov, zl, distinguishes between these two terms in the sense that their functions are not similar. The nezer, which is wrapped around the forehead does not, in fact, cover the entire head. In the case of the Kohen Gadol, it was a gold plate with Hashem’s…

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Home -> 5775 -> Tzav

ואת כל העדה הקהל אל פתח אהל מועד

Rabbi L. Scheinbaum
In Tzav, 5775

Gather the entire assembly to the entrance of the Ohel Moed. (8:3)

Rabbeinu Bachya writes that the ability of the entire eidah, Jewish congregation, to assemble in front of the Ohel Moed was miraculous. Hichzik ha’muat es ha’merubah, this was a case of the few supporting the many. Indeed, the Midrash quotes a dialogue between Moshe Rabbeinu and Hashem concerning this anomaly. Moshe asked, “Ribono shel olam, how can I place 600,000 men and 600,000 youths in front of the Ohel Moed?” Hashem replied, “Concerning this you are wondering? The Heavens were (originally) the size of the pupil of an eye; yet I ‘stretched’ it out to cover the entire world.” In…

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Home -> 5775 -> Tzav

אם על תודה יקריבנו

Rabbi L. Scheinbaum
In Tzav, 5775

If he shall offer it for a Thanksgiving offering. (7:12)

Rashi explains that the Korban Todah, Thanksgiving offering, was offered as gratitude for miracles incurred in four different circumstances: when one who has crossed the sea; when one traveled through the wilderness; when one was liberated from prison; or when one was healed from serious illness. In each of these circumstances, the Torah enjoins the individual to demonstrate his gratitude to the Almighty. Interestingly, the Korban Todah was accompanied by forty loaves which, together with the sacrifice, had to be consumed during the requisite period of one day and a night – less time than was allotted for a regular…

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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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