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Home -> 5776 -> Pinchas

תחת אשר קינא לאלוקיו ויכפר על בני ישראל

Rabbi L. Scheinbaum
In Pinchas, 5776

Because he took vengeance for his G-d, and atoned for the Bnei Yisrael. (25:13)

In the Sefer Agra D’Pirka, Horav Tzvi Elimelech, zl, m’Dinov (popularly known as the Bnei Yissachar), quotes Horav Shlomo, zl, m’Karlin, who cites a Midrash (which is not extant): Hashem commanded Eliyahu HaNavi to come to Brissim, circumcision ceremonies. Eliyahu was not happy about this, expressing his concern due to his natural aversion to sin. (Eliyahu is Pinchas, who exacted vengeance for Hashem against Zimri.) How could one who is a kanai, zealot, come to the Bris in which the father is a non-practicing Jew? Hashem replied, “I will forgive him”. Eliyahu continued, “What if the guests are sinners?” Hashem…

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Home -> 5776 -> Pinchas

פנחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל בקנאו את קנאתי בתוכם

Rabbi L. Scheinbaum
In Pinchas, 5776

Pinchas ben Elazar ben Aharon HaKohen, turned back My wrath from upon Bnei Yisrael, when he zealously avenged My vengeance among them. (25:11)

It is not always about who one is or from whom one descends. It is about: how much one cares; how concerned he is; if he is willing to take responsibility – or remain indifferent – like everyone else around him. Ichpasius – concern, a feeling of responsibility – this is what Pinchas demonstrated, explains Horav Shimshon Pincus, zl. Klal Yisrael was there watching, most of them probably stunned beyond belief. How could this be happening to us? How could such an outrage occur in the holy camp? While they stood there questioning, Pinchas took action. Why? Because he cared….

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Home -> 5776 -> Pinchas

פנחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל בקנאו את קנאתי בתוכם

Rabbi L. Scheinbaum
In Pinchas, 5776

Pinchas ben Elazar ben Aharon HaKohen turned back My wrath from upon Bnei Yisrael, when he zealously avenged My vengeance among them. (25:11)

Kinaah and kanaus, jealousy and zealousness, are two terms which share the same root word. Indeed, Rashi interprets kanaus, zealousness, as a jealous reaction, which results in vengeance. One becomes outraged when something which he feels is rightfully his has been taken from him. A jealous person feels slighted by someone who has that which he feels is rightfully his. A true zealot feels that when someone impugns Hashem, His Torah and mitzvos, he is infringing upon his religion. Such a person has a sense of kinship with Hashem and is grievously hurt by an action which undermines Hashem. The…

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Home -> Pekudei -> 5776

כי ענן ד' על המשכן יומם, ואש תהיה לילה בו לעיני כל בית ישראל בכל מסעיהם

Rabbi L. Scheinbaum
In 5776, Pekudei

For the cloud of Hashem would be on the Mishkan by day, and the fire would be on it by night, before the eyes of all of Bnei Yisrael throughout their journeys. (40:38)

Clearly, this pasuk has ramifications concerning the future of our people as our tenure in galus, exile, continues. The Jew should not think that the darkness which encompasses us in galus is so pervasive that we are unable to penetrate it; or that it completely envelops and stifles us. No! V’eish tiheyeh laylah, “And fire would be on at night.” The light of Torah will illuminate the darkness of exile. The daled amos shel halachah, four cubits of Jewish law, will light for us the path of darkness, as we will be able to make our way, as others have…

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Home -> Pekudei -> 5776

ומשחת אתם כאשר משחת את אביהם וכהנו לי

Rabbi L. Scheinbaum
In 5776, Pekudei

You shall anoint them, as you had anointed their father, and they shall minister to Me. (40:15)

“As you anointed their father”: Why did Hashem stipulate that Moshe Rabbeinu’s anointing the sons of Aharon HaKohen was to be carried out in the same manner that Moshe had anointed his brother, Aharon? The Meshach Chochmah offers a powerful and quite practical insight – one that has a profound ring of truth to it. When Moshe anointed his brother, he did not experience even a twinge of jealousy. After all, Moshe was a Navi, Prophet; he had even held the position of Kohen Gadol prior to Aharon. Whatever the role that Moshe was transferring to Aharon was a position…

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Home -> Pekudei -> 5776

ויביאו את המשכן אל משה

Rabbi L. Scheinbaum
In 5776, Pekudei

They brought the Mishkan to Moshe. (39:33)

The Midrash offers a perspective on the concept of reward in Olam Hazeh, this world. Klal Yisrael was asked to donate towards the Mishkan. Everyone came forward with his free-willed offering. The Midrash relates that a student of Rabbi Shimon bar Yochai left his yeshivah and moved to chutz la’aretz, the diaspora. He returned a while later a wealthy man, having successfully navigated the world of commerce, earning a pretty penny. Apparently, Rabbi Shimon’s remaining students manifested envy concerning this student. They, too, indicated a desire to leave the yeshivah and attempt to be successful making it in the world…

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Home -> Pekudei -> 5776

אלה פקודי המשכן משכן העדות אשר פקד על פי משה

Rabbi L. Scheinbaum
In 5776, Pekudei

These are the reckonings of the Mishkan, the Mishkan of Testimony, which were reckoned at Moshe’s bidding. (38:21)

A person’s perspective, his viewpoint on circumstances, his outlook concerning people and situations, is most often molded by his interests, his endeavors, the areas of life in which he is personally involved. In other words, a person’s outlook is controlled by where his “head” happens to be. Let us see how this preface fits into explaining a statement which Chazal made concerning Moshe Rabbeinu’s decision to give a full accounting of every ounce of gold, silver and copper that the people contributed towards the construction of the Mishkan. The Yalkut Shimoni, as cited by Horav Shlomo Levinstein, Shlita, relates that,…

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Home -> Pekudei -> 5776

אלה פקודי המשכן משכן העדות

Rabbi L. Scheinbaum
In 5776, Pekudei

These are the reckonings of the Mishkan, the Mishkan of Testimony. (38:21)

Rashi notes the double use of the word, Mishkan. Why the redundancy? He explains that Hashem took the Mishkan away from the midst of the Jews twice as a result of their deficient behavior. Had He not taken the Mishkan, it would have been incumbent upon Him to execute a more definitive punishment. Rashi adds that the words Mishkan HaEidus, Mishkan of the Testimony, alludes to the Mishkan serving as a testimony that Hashem tolerated the sin of the Golden Calf and allowed the Jewish People to live. Rashi’s sequence — first saying that the word, Mishkan, means collateral, alluding…

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Home -> 5776 -> Noach

ויהי כל הארץ שפה אחת ודברים אחדים

Rabbi L. Scheinbaum
In Noach, 5776

The whole Earth was of one language and of common purpose. (11:1)

In his well-known commentary to the pasuk, Rashi gives us a perspective on the sin of the Dor HaFlagah, generation of the Dispersion. He asks whose sin was greater: that of the generation of the Flood, who did not plan a mass rebellion against Hashem; or the generation of the Dispersion, who did? He explains that the former, who were robbers that contended with one another, were totally destroyed by the Flood. The latter, however, who worked with one another, getting along amicably for the purpose of executing one goal, were simply dispersed.  Apparently, the strife and contention that prevailed…

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Home -> 5776 -> Noach

וייקץ נח מיינו וידע את אשר עשה לו בנו הקטן. – ויאמר ארור כנען

Rabbi L. Scheinbaum
In Noach, 5776

When Noach awoke from his wine, he learned what his youngest son did to him. And he said, “Cursed be Canaan.” (9:24,25)

Three sons – two acted appropriately – one did not. Noach acted in a manner unbecoming an individual of his sublime stature. It was a temporary lapse, an error in judgment, after having observed the destruction of the entire world.  He did not commit an outrageous sin, but he should have acted in a more exalted manner. Vayachel Noach, “Noach debased himself” (Ibid 9:20). We see that even great people can lose control of themselves and act foolishly. The reaction of Noach’s sons defines their characters. Crisis brings out a person’s true essence. Some children are wonderful, as long as…

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