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Home -> Vayakhel -> 5762

וביום השביעי יהיה לכם קדש שבת שבתון לד'

Rabbi L. Scheinbaum
In 5762, Vayakhel

“But the seventh day shall be holy for you, a day of complete rest for Hashem.” (35:2)

The various commands and admonishments concerning Shabbos Kodesh are reiterated in the Torah a number of times. This clearly indicates the overriding significance of Shabbos to Klal Yisrael. In the beginning of our parsha, as Moshe Rabbeinu assembles Klal Yisrael to instruct them about the building of the Mishkan, he prefaces his talk with a reminder about Kedushas Shabbos, the sanctity of the seventh day. Chazal derive from here that the building of the Mishkan does not supersede the mitzvah of Shabbos. Interestingly, the avodas ha’korban, sacrificial service, was performed on Shabbos. The holy day was “set aside” for the holy…

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Home -> Vayakhel -> 5762

ויקהל משה את כל עדת בני ישראל

Rabbi L. Scheinbaum
In 5762, Vayakhel

“And Moshe assembled the entire assembly of Bnei Yisrael.” (35:1)

Rashi tells us that the word Vayakhel, “and assembled,” is written in the hifil, causative, to teach us that Moshe Rabbeinu did not gather the people directly.  Rather, he caused them to gather themselves. What is Rashi teaching us? Certainly, he did not gather them by hand. The Satmar Rebbe, z.l,. explains that the objective of this assembly was unique in that Moshe sought to assemble only those who were Jews, not members of the eirev rav, mixed multitude, the creators of the eigel, Golden Calf. Moshe was not assembling people “by hand,” for no specific purpose other than to make…

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Home -> Ki Sisa -> 5762

Rabbi L. Scheinbaum
In 5762, Ki Sisa

“Hashem relented regarding the evil that He declared He would do to His people. Moshe turned and descended from the mountain, with the two Tablets of Testimony in his hand, Tablets inscribed on both their sides; they were inscribed on one side and the other.” (32:14-15)

Prior to the chet ha’egel, sin of the Golden Calf, when the Torah mentions that Hashem gave Moshe the Luchos, the Torah describes that they were made of stone written with the Etzba Elokim, finger of G-d. Now, after the sin, and after mentioning that Hashem relented from the punishment He was prepared to mete out, the Torah records an added detail about the Luchos – “inscribed on both their sides; inscribed on one side and the other.” Why not mention the complete description right away? Is there some reason that the Torah waited until after the tragic rebellion with the…

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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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