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Home -> 5776 -> Tetzaveh

ואתה תצוה את בני ישראל

Rabbi L. Scheinbaum
In Tetzaveh, 5776

Now you shall command Bnei Yisrael. (27:20)

V’atah – now you – this, of course, refers to Moshe Rabbeinu, whose name is not mentioned in this parsha.  Veritably, from the time he was born until Parashas V’Zos HaBrachah, in which his mortal self takes leave of this world, this is the only parsha in the Torah which does not mention Moshe’s name.  Chazal teach that this was by design.  When Moshe was interceding on behalf of Klal Yisrael, following the Eigal HaZahav, Golden Calf infraction, he told Hashem: “And now, if You would but forgive their sin! If not, erase me now from Your Book that You…

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Home -> 5776 -> Tazria

והצרוע אשר בו הנגע... וטמא טמא יקרא... בדד ישב מחוץ למחנה מושבו

Rabbi L. Scheinbaum
In Tazria, 5776

And the person with tzaraas in whom there is the affliction… he is to call out: “Contaminated, contaminated…” “He shall dwell in isolation; his dwelling shall be outside the camp. (13:45,46)

Horav Yehoshua Shklar, Shlita, writes that he heard from one of the contemporary Mashgichim an explanation why lashon hora is different than all other sins. When a person sins, it affects a certain part of his body. When a person slanders his fellowman, regardless of the nature of the slander, it affects the entire human being. The entire subject of the lashon hora has been transformed, diminished by the slander. For instance, if one were to allege that an individual was guilty of a sin – ie, theft, moral turpitude, ethical impairment – it is not just one specific point…

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Home -> 5776 -> Tazria

נגע צרעת כי תהיה באדם והובא אל הכהן

Rabbi L. Scheinbaum
In Tazria, 5776

If a tzaraas affliction will be in a person, he shall be brought to the Kohen. (13:9)

Someone who lives in the dirt, whose garments are perpetually soiled, does not comprehend the ruckus made over a stain on one’s shirt. Likewise, as Ramban explains, the parsha of negaim, plagues, applies only when Klal Yisrael is shleimim b’Hashem, whole, perfect with the Almighty, when the Ruach Elokim, Spirit of G-d, is always over them. It is then that they must maintain a pristine attitude and appearance in the external semblance of body, apparel and abode. Sforno writes that it is the Kohen, the spiritual mentor and exemplar of the Jewish People, who determines the viability of the plague…

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Home -> 5776 -> Tazria

וראה הכהן את הנגע בעור הבשר... וטמא אתו

Rabbi L. Scheinbaum
In Tazria, 5776

And the Kohen shall look at the mark in the skin… and (he will) pronounce it unclean. (13:3)

One cannot study the laws of tzaraas and the reason for their occurrence and not be filled with pride that he is a Jew. Other religions pay lip service to social graces, human decency, and ethical behavior. Nonetheless, they are not part of their corpus of laws. One is encouraged to be ethical, distance himself from avarice, not commit social sins, but if he does, it is not the end of the world. Imagine censuring a politician for lying! We would have no government! On the other hand, our Torah’s inclusion of Hilchos Negaim, laws concerning plagues, indicates that Hashem…

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Home -> 5776 -> Tazria

ובמלאת ימי טהרה לבן ולבת

Rabbi L. Scheinbaum
In Tazria, 5776

Upon completion of the days of her purity for a son or for a daughter. (12:6)

The term “son” or “daughter” denotes a stronger, more definitive relationship than that implied by referring to a child as either one’s male or female offspring. A son is the product of a viable, strong relationship, part of a legacy, who serves as a link in a generational chain. He identifies with his parent as the product of a relationship forged on the principles of devotion to a Higher Power, to Hashem. “Son” or “daughter” indicates pedigree. Thus, we call attention to the fact that previously, in pesukim 2 and 5, the Torah refers to the woman’s offspring as a…

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Home -> 5776 -> Shoftim

וענו ואמרו ידינו לא שפכה את הדם הזה ועינינו לא ראו

Rabbi L. Scheinbaum
In Shoftim, 5776

They shall speak up and say, “Our hands have not spilled this blood, and our eyes did not see.” (21:7)

Obviously, no one suspects the elders of participating in the murder of the individual whose corpse was found in the field. Rashi explains that they mean to say that they were unaware of this traveler and had no part in allowing him to go on his way, lonely, without food or escort. We derive from this statement that had they been aware of his presence and need, they would have been guilty of neglecting another Jew, so that there would be blood on their hands. This is the extent of responsibility demanded of a leader. Maharal m’Prague observes that the…

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Home -> 5776 -> Shoftim

הוא ינוס אל אחת הערים האלה וחי

Rabbi L. Scheinbaum
In Shoftim, 5776

He shall flee to one of these cities and live. (19:5)

The purpose of the city of refuge was to protect the inadvertent murderer from the wrath of the goel ha’dam, redeemer/close relative, who seeks to avenge the death of his relative. The word v’chai, “and live,” has a powerful connotation. Chazal teach (Makkos 10b), “If a student goes into exile, his rebbe goes with him; if a rebbe goes into exile, his yeshivah goes with him. Avid lei midi d’tihevei lei chiyussa, “Provide him with arrangements that will enable him to live.” Apparently, another rebbe would not suffice. The inadvertent murderer requires his personal rebbe from whom he had been…

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Home -> 5776 -> Shoftim

והיתה עמו וקרא בו כל ימי חייו... לבלתי רם לבבו מאחיו

Rabbi L. Scheinbaum
In Shoftim, 5776

It shall be with him and he shall read from it all the days of his life… so that his heart does not become haughty over his brethren. (17:19,20)

Arrogance is an indication of a defective character. Arrogant people are (often) those who failed to be recognized and respected by others who are important to them. Their solution is to lord it over others to whom they feel superior, thus receiving acknowledgment by force. Most often, the arrogant person has nothing about which to be haughty. It is like air puffed into an empty container. When it dissipates, the container returns to its original vacuous state. Having recently read a “confession” of a “once” arrogant person (the “pin” that releases the air had allowed him to finally see his…

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Home -> 5776 -> Shoftim

שופטים ושוטרים תתן לך בכל שעריך... ושפטו את העם משפט צדק

Rabbi L. Scheinbaum
In Shoftim, 5776

Judges and officers shall you appoint in all your cities… and they shall judge the people with righteous judgment. (16:18)

It is almost that time of year when Hashem makes a reckoning of our deeds of the past year and renders His decisions for the coming year. We all could use “help” in obtaining favorable judgments. The easiest and most propitious way is by doing all that is asked of us. In other words, good people will receive a good judgment. What about those who were not perfect, who made their share of mistakes, who committed sins without malice (of course), but sins nonetheless? What is the best advice for them, other than teshuvah and going through the process of…

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Home -> Shemos -> 5776

וילך ויפגשהו בהר האלקים וישק לו

Rabbi L. Scheinbaum
In 5776, Shemos

And he (Aharon) went and encountered him (Moshe) at the mountain of G-d, and he kissed him. (4:27)

According to Rambam, Moshe Rabbeinu and Aharon HaKohen met at Har Sinai. What seems to be a simple meeting of two brothers is described by Chazal as an encounter of two individuals with complementary character traits. “This is what is written, Chesed v’emes nifgashu, tzedek v’shalom nashaku, ‘Kindness and truth met, righteous and peace kissed’” (Tehillim 85:11). Kindness” refers to Aharon, and “truth” refers to Moshe. This is what is meant by “kindness” and “truth” met – “And he (Aharon) met him (Moshe) at the mountain of G-d.” “Righteous” refers to Moshe and “peace” refers to Aharon. Thus, “kiss” corresponds…

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