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Home -> 5776 -> Shemini

ויאמר משה אל אהרן קרב אל המזבח

Rabbi L. Scheinbaum
In Shemini, 5776

Moshe said to Aharon: Come near to the Altar. (9:7)

Rashi teaches that, at first, Aharon HaKohen demurred from offering the sacrifice. He was ashamed to approach the Mizbayach, Altar, due to his involvement in the building of the Golden Calf. Moshe Rabbeinu said to him, “Why are you ashamed? This is why you have been chosen for the position of leadership in the area of the Priestly service.” The Arizal comments that Moshe was intimating to Aharon that his embarrassment and humility were precisely the reasons for Hashem’s choice that Aharon became the Kohen Gadol, High Priest. A leader must maintain a strong sense of humility, or he will…

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Home -> 5776 -> Shelach

והיה לכם לציצית וראיתם אותו וזכרתם את כל מצוות ד' ועשיתם אותם

Rabbi L. Scheinbaum
In Shelach, 5776

It shall constitute Tzitzis for you, that you may see it and remember all the commandments of Hashem and perform them. (15:39)

We are to wear Tzitzis, so that when we look at them, we will remember all of the other mitzvos in the Torah. In other words, wearing Tzitzis generates mitzvah observance. “Seeing” catalyzes remembering, which engenders positive action via religious observance. Indeed, the Rambam writes that one should be diligent in his observance of Tzitzis, because of its compelling effect vis-à-vis all other mitzvos. In his commentary to the Chumash, Rashi writes: “The parsha of the mekosheish eitzim— he who had transgressed Shabbos by picking twigs and carrying them in a public place– is juxtaposed upon the parsha of avodah…

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Home -> 5776 -> Shelach

וישכמו בבקר ויעלו אל ראש ההר לאמר הננו ועלינו אל המקום אשר אמר ד' כי חטאנו

Rabbi L. Scheinbaum
In Shelach, 5776

They awoke early in the morning and ascended toward the mountain top saying, “We are ready, and we will ascend to the place of which Hashem has spoken, for we have sinned. (14:40)”

The nation was chastened. They now realized that they had overreacted to the slanderous news conveyed by the meraglim, spies, and that they must do something to repair the rift created by their sins. Nonetheless, there is a time and place for everything. They had forfeited their chance to enter Eretz Yisrael. Without Hashem’s mandate and leadership they could never conquer the Land. Now was not the time. Some people simply do not understand the meaning of “no.” A group of Jews decided to prove that they were willing to move on, to wage war against the inhabitants of the…

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Home -> 5776 -> Shelach

ויאמרו כל העדה לרגום אתם באבנים

Rabbi L. Scheinbaum
In Shelach, 5776

But the entire assembly said to pelt them with stones. (14:10)

Rashi comments: “Them” refers to Yehoshua and Calev. Is this a rational reaction? We can accept anger and even threatening bodily harm against those who would do us harm. We seek to avenge ourselves from those who have caused us pain and trouble. Yehoshua and Calev, however, had done nothing negative to the Jewish people. They posed no threat. Ten spies disputed them. What power could they hold with which to dissuade the people? Indeed, if the entire assembly was prepared to stone them, it means that everyone was against them. What threat or potential danger did these two harmless…

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Home -> 5776 -> Shelach

ונהי בעינינו כחגבים וכן היינו בעיניהם

Rabbi L. Scheinbaum
In Shelach, 5776

We were like grasshoppers in our eyes, and so were we in their eyes. (13:33)

The meraglim felt a sense of low esteem when they heard the Canaanites refer to them as grasshoppers. These people were giants and, to them, the Jewish spies appeared quite puny. Why is it necessary to inform us how they felt about themselves? All that is necessary for the reader to know is that the Canaanite giants perceived the Jews as tiny insects. Perhaps the lesson is that, as long as one maintains his own self-esteem, others will also respect him. Once the meraglim felt like grasshoppers, they were, in turn, viewed as grasshoppers. One cannot be put down unless…

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Home -> 5776 -> Shelach

שלח לך אנשים ויתרו את ארץ כנען

Rabbi L. Scheinbaum
In Shelach, 5776

Sent forth men, if you please, and let them spy out the Land of Canaan. (13:2)

The chapter of the meraglim, spies, follows immediately after the closing chapter of the previous parshah, which details the incident of Miriam Ha’Neviayah’s criticizing Moshe Rabbeinu and the consequential punishment which she experienced. Despite the fact that the spying incident took place shortly after Miriam’s debacle, the spies did not learn a lesson concerning the gravity of malicious gossip. They saw what happened to Miriam, yet they still had no compunction whatsoever about slandering Eretz Yisrael. The commentators question this exposition (Midrash Rabbah 16:6; cited by Rashi). They quote Chazal in the Talmud Arachin 16a, who deplore the speaking of…

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Home -> 5776 -> Re'eh

בנים אתם לד' אלקיכם לא תתגודדו ולא תשימו קרחה בין עיניכם למת

Rabbi L. Scheinbaum
In Re'eh, 5776

You are children to Hashem, your G-d, do not mutilate yourselves and do not make a bald patch between your eyes for the dead. (14:1)

The Baalei Tosfos comment, “You are children to Hashem, your G-d; therefore, if your father of flesh and blood dies, do not mutilate yourselves, for you are not orphans, since you have a living father.” Every Jew should sense such a closeness with Hashem. Quoting this commentary, a gadol wrote the following to a woman who had sustained the tragic loss of her husband: “True, you and your children have suffered a terrible blow, but, at the same time, you have received a Redeemer Who is closer to you than any other (being that she is now a widow and…

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Home -> 5776 -> Re'eh

בנים אתם לד' אלקיכם לא תתגודדו ולא תשימו קרחה בין עניכם למת

Rabbi L. Scheinbaum
In Re'eh, 5776

“You are children to Hashem, your G-d; do not mutilate yourselves and do not make a bald patch between your eyes for the dead.” (14:1)

Imagine the waiting line to see the king. Many people of all backgrounds and positions are each waiting for a moment of the king’s time. The king’s son, crown prince of the country, takes his place at the back of the line. A minister comes over and asks: “What is his royal highness doing at the back of the line? The king is your father! You can go in at any time! Why wait in a line with everybody else?” This is the meaning of, “You are children to Hashem, your G-d.” He is our Heavenly Father, and, as such,…

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Home -> 5776 -> Re'eh

ראה אנכי נותן לפניכם היום ברכה וקללה

Rabbi L. Scheinbaum
In Re'eh, 5776

See! I place before you today a blessing and a curse. (11:26)

Noticeably, the Torah begins with the word Reeh, see, in the singular, and concludes with nosein lifneichem, “(I) give before you,” in the plural. Why is this? The Kotzker Rebbe, zl, explains that each and every person has his own unique perspective and individual understanding of Torah which coincides with his spiritual level. Thus, it says, “See,” to the individual. The Torah, however, was given to all Jews collectively, which is alluded to by the words lifneichem, before you, in the plural. Horav Yitzchak, zl, m’Vorka, traveled together with Horav Avraham Moshe, zl, m’Peshischa to visit a certain tzaddik, holy,…

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Home -> 5776 -> Re'eh

ראה אנכי נותן לפניכם היום ברכה וקללה

Rabbi L. Scheinbaum
In Re'eh, 5776

See! I present before you today a blessing and a curse. (11:26)

The Daas Zekeinim m’Baalei Tosfos offer a novel interpretation of the word reeh, see, focusing on what it was the nation was to look at. Moshe Rabbeinu said to Klal Yisrael: “See – look at me. I chose the derech tov, the path which leads to blessing. As a result, I look different.” This is reference to the karnei or, rays of Divine light, which emanated from Moshe, causing his countenance to radiate. Horav Eliyahu Svei, zl, observes that, although Moshe presented the people with a choice of two divergent paths, one, which leads to blessing, and the other, which…

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