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Home -> 5776 -> Va'eschanan

אז יבדיל משה שלש ערים בעבר הירדן

Rabbi L. Scheinbaum
In Va'eschanan, 5776

Then Moshe set aside three cities on the bank of the Jordan. (4:41)

The parshah of the arei miklat, cities of refuge, which Moshe Rabbeinu designated, seems to be misplaced. Up until now, Moshe has been rebuking Klal Yisrael, reminding them of their special relationship with Hashem, and informing them of the consequences of straying from this relationship. Later, in Perek 5, he exhorts them to listen to the Torah and to observe its precepts. He then underscores this admonition with a presentation of the Revelation at Har Sinai and repeating the Aseres HaDibros, Ten Commandments. Nestled in between the earlier rebuke, and later presentation and encouragement to follow the mitzvos, is the…

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Home -> 5776 -> Vaeira

ויחזק לב פרעה ולא שמע אליהם כאשר דבר ד'

Rabbi L. Scheinbaum
In Vaeira, 5776

But Pharaoh’s heart was strong and he did not heed them, as Hashem had spoken. (8:15)

The Torah informs us that Hashem hardened Pharaoh’s heart and then continues to relate concerning the next plague, arov, mixture of animals. What happened to the kinnim, lice? Did they leave? Nothing is mentioned of their disappearance. Horav Sholom Schwadron, zl, suggests that quite possibly the lice became permanent residents of Egypt. Why? Because Pharaoh did not beg for them to be removed – as he did earlier with the frogs. Indeed, as support for this, Rav Sholom cites the pasuk in Tehillim 105:31: Amar va’yavo arov, kinnim b’chol gevulam, “He spoke and hordes of beasts arrived, and lice throughout…

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Home -> 5776 -> Vaeira

הוא אהרן ומשה

Rabbi L. Scheinbaum
In Vaeira, 5776

This was the [same] Aharon and Moshe. (6:26)

Rashi explains that there are places in the Torah where Moshe Rabbeinu’s name precedes that of Aharon HaKohen. Likewise, there are instances where Aharon’s name precedes that of Moshe. The Chasam Sofer wonders why specifically it is in the above pasuk that we find Aharon’s name written first. (Obviously, Moshe Rabbeinu, being the Rabban Shel Kol Yisrael, quintessential leader of our People, should have his name written first. When Aharon’s name precedes Moshe’s there must be a reason, a lesson to be derived therein.) Indeed, as Hashem’s primary agent for leading Klal Yisrael out of Egypt, Moshe’s name should be…

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Home -> 5776 -> Vaeira

והוצאתי אתכם מתחת סבלת מצרים והצלתי אתכם... וגאלתי אתכם... ולקחתי אתכם לי לעם, והייתי לכם לאלקים וידעתם כי אני ד' אלקיכם המוציא אתכם מתחת סבלות מצרים

Rabbi L. Scheinbaum
In Vaeira, 5776

“I shall take you out from under the burdens of Egypt. I shall rescue you… I shall redeem you… I shall take you to Me for a people and I shall be a G-d to you; and you shall know that I am Hashem, your G-d, Who takes you out from under the burdens of Egypt.” (6:6,7)

Horav Yechezkel Abramsky, zl, observes that it is only after V’lakachti eschem li l’am, “I shall take you to Me for a people,” which is a reference to Kabbolas HaTorah, Accepting the Torah, that the Torah follows up with V’yidaatem ki Ani Hashem, “And you will know that I am your G-d Hashem, Who takes you out.” Until we received the Torah, we viewed life’s occurrences, even the spectacular miracles that overwhelmed Egypt, as supernatural events – but, we did not equate them with Hashem, nor did they bring us any closer to Him. It was after we donned the…

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Home -> 5776 -> Vaeira

וידבר אלקים אל משה ויאמר אליו אני ד'

Rabbi L. Scheinbaum
In Vaeira, 5776

G-d spoke to Moshe and said to him, “I am Hashem.” (6:2)

Rashi observes that Hashem spoke to Moshe Rabbeinu using words of rebuke for speaking harshly when he said, “Why have You harmed this people?” In the previous parsha, we note Moshe speaking to Hashem following Moshe’s return from his first meeting with Pharaoh. The Egyptian ruler did not take kindly to being told to free the Jews. He took umbrage to Moshe’s and Aharon’s demands. Not only did he not free the Jews, he added to their workload. Our quintessential leader could not understand why Hashem sent him to Pharaoh, which, in effect, had a negative effect. He expressed his…

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Home -> 5776 -> Tzav

אם על תודה יקריבנו

Rabbi L. Scheinbaum
In Tzav, 5776

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

The Midrash says that, in the future (with the advent of Moshiach Tzidkeinu), all korbanos, sacrifices, will become null; there will no longer be korbanos. The Korban Todah, Thanksgiving offering, however, will continue in full force. Likewise, all prayers will become bateil, null, but prayers of todah, gratitude, will continue unabated. Chazal do not give a reason for this.          Horav Eliyahu Baruch Finkel, zl, cites the commentary of the Ramban to Parashas Bo, where he writes that the purpose of Creation was that we should pay gratitude to the Creator, and that the purpose of mitzvos is to serve…

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Home -> 5776 -> Tzav

אש תמיד תוקד על המזבח לא תכבה

Rabbi L. Scheinbaum
In Tzav, 5776

Fire shall be kept continually on the Altar; it shall not go out. (6:6)

I had a rebbe who would often say that, when one looks through blue lenses, everything appears to be blue. An individual’s perspective is colored by the lens through which he views life around him. This applies equally to the way we view people. We often view others through the lens called “me.” We judge others through the lens of our personal proclivities and sentiments, often diminishing the value and talents of another person because they either do not live up to our personal standard or, the contrary, they tower over us, so we must put them down. There is…

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Home -> 5776 -> Tzav

והרים את הדשון...ופשט את בגדיו ולבש בגדים אחרים והוציא את הדשן

Rabbi L. Scheinbaum
In Tzav, 5776

And he shall take up the ashes… He shall remove his garments and don other garments and he shall remove the ashes. (6:3,4)

Every day – the same process. Every day began the same way, with the same service, the same ritual. The avodah was filled with details – minute details, necessary details, but it was always the same. The routine never changed. The daily routine began with the Terumas HaDeshen, lifting the ashes from the korbanos, sacrifices, of the previous day. The ashes that had accumulated were then removed. The Kohen placed wood on the Altar, so that the fire would burn continuously; the first and last korban that was offered daily was the Korban Tamid, which incidentally means “always,” “constant” –…

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Home -> 5776 -> Tzav

והרים את הדשן אשר תאכל האש את העולה על המזבח ושמו אצל המזבח

Rabbi L. Scheinbaum
In Tzav, 5776

And he shall take up the ashes to which the fire has consumed the elevation/burnt offering on the Altar, and lay them down at the side of the Altar. (6:3)

Prior to arranging the pyre and the kindling of the Altar fire, the Kohen was enjoined to perform the mitzvah of Terumas HaDeshen. The purpose of Terumas HaDeshen is not to prepare the Altar for the coming day’s sacrifices, since this is the focus of the Hotzoas HaDeshen, the removal of the ashes; rather, Terumas HaDeshen is in and of itself an avodah, priestly service. Thus, it may be carried out only by a Kohen kasher, dressed in his priestly vestments. The Haromas HaDeshen is the final conclusion to the service of the preceding day. Just as with the Korban…

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Home -> 5776 -> Terumah

וישא עשו קולו ויבך

Rabbi L. Scheinbaum
In Terumah, 5776

And Eisav raised his voice and wept. (27:38)

Yaakov Avinu received the blessings from his father, Yitzchak Avinu. He had barely left the room before Eisav returned with his father’s meal. Eisav had been sent to prepare a special meal for his father, so that his father would bless him. Following his mother, Rivkah Imeinu’s instructions, Yaakov entered the room first, giving the impression that he was Eisav, and preventing the blessings from falling into the hands of the evil Eisav. Understandably, Eisav did not react kindly to this scenario. Feeling that he was the victim of fraud, having been outsmarted by his brother, he let out a…

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