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Home -> Ki Sisa -> 5762

Rabbi L. Scheinbaum
In 5762, Ki Sisa

“The entire people removed the gold rings that were in their ears and brought them to Aharon.” (32:3)

Is this not the way it usually is? – the nouveau riche take their money and throw it around. In a public display of their insecurity, those who have suddenly come into wealth – or even those who have been raised in opulence – will sometimes use their wealth to make a statement,  to impress their opinion upon others, or simply to extract honor and respect. Wealth can and should be used to attain positive goals. There are so many who do so. For some reason, those who lack the astuteness and self-esteem to use their money wisely seem to overshadow…

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Home -> Ki Sisa -> 5762

Rabbi L. Scheinbaum
In 5762, Ki Sisa

“The wealthy shall not increase and the poor shall not decrease from half a shekel to give Hashem’s offering.” (30:15)

Everyone was to contribute the same amount, so that no Jew could say that his contribution was greater – or more significant – than that of someone else. Horav David Feinstein, Shlita, elaborates on this idea. One who is blessed with great wealth or has a brilliant mind, such that he has amassed great Torah scholarship, cannot claim that he serves Hashem more completely than the ordinary person who serves Hashem humbly and obediently – conducting himself scrupulously in accordance with the Code of Jewish Law. Likewise, the worker who assembles a computer module is no different than the one who…

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Home -> 5762 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5762

“For the sons of Aharon you shall make Tunics…and you shall make them Headdresses for glory and splendor.” (28:40)

The Migbaas, Headdress, worn by the Kohen was very distinctive. Rashbam explains that since it is worn on the head, the highest portion of the body, it is noticed and transmits an image of the individual who is wearing the Headdress. The Migbaas and Mitznefes, Turban, were to be regarded as specific marks of distinction or worthiness, similar to the crown worn by a king. The Kohen’s Migbaas was made of white linen, reminding him that maintaining his purity, distancing himself from anything that is base and immoral, is his sine qua non. The Headdress was a subtle reminder of the…

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Home -> 5762 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5762

“Aharon shall bear the judgment of the Bnei Yisrael on his heart constantly before Hashem.” (28:30)

The Kohen Gadol wore the Choshen Ha’Mishpat, Breastplate, over his heart. Aharon HaKohen was selected by Hashem to be the first Kohen Gadol, the progenitor of the Kehunah Gedolah. Chazal tell us that Aharon merited this distinction because of a unique quality which he exemplified – the character trait of “nosei b’ol im chaveiro,” bearing the   yoke with his friend. While to empathize with others, to be sensitive and feel their pain as well as their joy, is a character trait that should distinguish all Jews, it was Aharon who set the standard for this middah. Regarding Aharon’s relationship with his…

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Home -> 5762 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5762

“(And) Now you shall command the Bnei Yisrael.” (27:20)

By beginning the Parsha with the words, “Now you  shall command,” it seems to imply that heretofore, the previous Parsha which   addressed   the   construction   of   the   Mishkan,   was not referring to Moshe Rabbeinu. Now, the command is directly to Moshe Rabbeinu. However, this is not true, because in the previous Parsha, the Torah addresses Moshe Rabbeinu a number of times, with the word, “v’asisa,” and you should make. Moreover, in the previous Parsha Moshe is told to act, to take an active role in the construction, while here he is told merely to command. Why is this? The Ozrover Rebbe, z.l.,…

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Home -> 5762 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5762

“You shall make the planks of the Mishkan of shittim/acacia wood, standing erect.” (26:15)

Rashi tells us that the shittim wood had been set aside for quite awhile for this unique purpose. Yaakov Avinu planted these cedar trees  in  Egypt  because  he  anticipated  that  the  wood eventually would be needed. Prior to his death, he instructed his children to take them along with them when they left the Egyptian exile. Hashem would one day command Klal Yisrael to erect a Mishkan, Tabernacle, in the desert – specifically from shittim wood, and these would serve that purpose. These shittim trees had a history. They were originally planted by Avraham Avinu  in Be’er Sheva. When Yaakov left…

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Home -> 5762 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5762

“They shall make an Ark.” (25:10)

The use of the plural “they” implies that Hashem’s command to make an Aron is directed towards the entire nation. Notably, this is the only instance where we find the command given in the plural; the rest of the chapter is in the singular. Chazal derive from here that everyone should be involved and, therefore, deserves a share in the Aron HaKodesh, Holy Ark, the symbol of Torah. The other vessels can be made by individuals. In order to bequeath Torah to the entire nation, it is incumbent that everybody be involved in the making of the Aron. What about the…

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Home -> 5762 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5762

“They shall make an Ark of shittim/acacia wood.” (25:10)

The commentators note the Torah’s emphasis on the “they,” plural form of “v’asu” – “They shall make.” This implies that the  building of the Aron HaKodesh, the symbol of Torah among the Jewish People, is a collective, general command. Everybody is to be included. Horav Tzvi Hirsh Ferber, z.l., explains this idea further. We find paradoxical statements made by Chazal in regard to the relationship of full time Torah study vis-à-vis earning a livelihood. On the one hand, we are instructed to study Torah “always”: V’hagisa bo yomam va’laila, “Rather you should contemplate it day and night” (Yehoshua 1:8) is the…

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Home -> 5762 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5762

“They shall make a Sanctuary for Me – so that I may dwell among them.” (25:8)

The kedushah, sanctity, of the Mikdash, Sanctuary, is commensurate with the amount of “li,” for Me, that one puts into it. When we  refer  to  kedushah,  invariably  we  tend  to  think  of  something spiritual, surreal, with no tangibility. Consequently, it cannot have any effect on us. This is where we are wrong. That something is intangible does not preclude its ability to suffuse us with its properties and values. Let me take the liberty to illustrate this idea. The Midrash in Parashas Toldos relates an incident that took place during the Roman destruction of the Bais HaMikdash. The Romans knew  that…

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Home -> 5762 -> Mishpatim

Rabbi L. Scheinbaum
In Mishpatim, 5762

“And Moshe took half of the blood and placed it in basins and half of the blood he threw upon the Mizbayach. And he took the Book of the Covenant… and they said, ‘All that Hashem has spoken we will do and we will obey.’ And Moshe took the blood and threw it upon the people.” (24:6-8)

Horav Mordechai Rogov, z.l., derives a compelling lesson from the sprinkling of the blood of the korbanos, sacrifices, at the time of the receiving of the Torah. We are being taught to defend and uphold the Torah even at such times when doing so requires that we invest our own blood and our very lives for Torah’s sake. Every drop of Jewish blood that has been spilled l’shem Shomayim, for the sake of Heaven, to defend the Torah, does not go to waste. This blood has been preserved as the lives of the living are strengthened and inspired by the lives…

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