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Home -> 5755 -> Shemini

Rabbi L. Scheinbaum
In Shemini, 5755

each took his firepan … and they brought before Hashem an alien fire … and a fire went out … and consumed them and they died before Hashem.” (10:1,2)

Chazal cite a number of reasons for the terrible decree accorded to Nadav and Avihu. Undoubtedly, their sins are to be viewed as relative iniquities in accordance with the sublime level of kedushah, holiness, attained by Nadav and Avihu.  One reason presented by Chazal is difficult to accept. They state that Nadav and Avihu walked behind Moshe and Aharon and remarked, “When will these two old men (Moshe and Aharon) die, so that we can assume the mantle of leadership ?” How do we reconcile ourselves to this statement ? Are we to believe that these two spiritual giants would…

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Home -> 5755 -> Tzav

Rabbi L. Scheinbaum
In Tzav, 5755

“And Aharon and his sons carried out all the matters that Hashem commanded through Moshe.” (8:36)

Rashi tells us that Aharon exemplified perfect obedience in that he did not deviate one iota from all he was told. The commandments were many and filled with much detail, but Aharon readily agreed to perform that which was expected of him. This statement is enigmatic! Are we to commend Aharon for doing his job ? Does this mean that every time one does what is expected of him his praises should be publicly acclaimed? The Maharal explains that Aharon accepted Hashem’s order as stated by Moshe as if it had come directly from Hashem. In fact, to acknowledge the…

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Home -> Vayikra -> 5755

Rabbi L. Scheinbaum
In 5755, Vayikra

“If a person behaves unfaithfully and sins unintentionally against any of Hashem’s holy things.” (5:15)

Me’ilah is a sin whereby one “removes” an article from the possession of the Mikdash without having direct benefit therefrom – i.e., giving it as a present or selling it to someone else. The sin of me’ilah is committed only if the individual does the said act b’shogeg, inadvertently. The perplexity of the laws of me’ilah is emphasized by the fact that an unintentional misuse of a holy object profanes it, while its intentional misuse does not, but rather permits it to retain its character of holiness. We find another enigma in halacha regarding the necessity for atonement for a…

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Home -> 5755 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5755

“And you shall make holy garments for Aharon your brother, for honor and distinction. Any you shall speak to all that are wise hearted… that they make Aharon’s garments, to sanctify him that he may serve Me.” (28:2,3)

If one carefully reads the text, it is apparent that Moshe’s command to those who were to make the holy vestments was not consistent with Hashem’s command to him. Hashem told Moshe that the garments were to be made for “honor and distinction.” Moshe, however, implored the artisans to make vestments that would sanctify the kohen for his duty to serve Hashem.  Why is there a disparity between the two directives? Horav Yosef Yehudah Leib Bloch, z.l., offers the following explanation. The creation of the bigdei kehunah, priestly vestments, was by no means a menial task. It required the creative…

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Home -> 5755 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5755

“And you shall make the planks for the Mishkan of shittim wood standing up.” (26:15)

Chazal state that shittim (acacia) wood does not bear fruit. It is a strong and tough wood which has limited practical application. What is the significance of this wood in regard to the Mishkan? It would seem that the wood selected to serve as the walls of the Mishkan, the mainstays of the edifice wherein the Shechinah would “repose,” would be one which had many practical uses. We suggest that this choice imparts an important message. The planks of the Mishkan may be viewed metaphorically as the Torah scholars in a community. To the “simple” citizen they might not seem…

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Home -> 5755 -> Mishpatim

Rabbi L. Scheinbaum
In Mishpatim, 5755

“For if they cry out to Me I will surely hear their cry.” (22:22)

The pasuk implies that Hashem responds to the cries of the oppressed. This statement is enigmatic. If the injustice suffered by the widow or orphan warrants Hashem’s intervention, why is Hashem’s response contingent upon the sufferer’s outcry? If punishment is deserved, then it should be dispensed without the outcry of the oppressed one. Horav Avigdor Miller, Shlita, suggests that this is a manifestation of Hashem’s benignity. The cry for help raises the oppressed one’s awareness of Hashem. The pain and anguish reflected by the outcry supplements the guilt of the oppressor and will increase the weight of his punishment. Indeed,…

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Home -> 5755 -> Mishpatim

Rabbi L. Scheinbaum
In Mishpatim, 5755

“And these are the laws which you shall place before them.” (21:1)

Rashi notes the juxtaposition of the beginning of this parsha, dealing with the laws of judges and civil law, with the end of the previous parsha, which is devoted to the laws regarding the mizbei’ach, altar. He explains that the Torah teaches us that the Sanhedrin should be located adjacent to the Bais Ha’Mikdash. What is the spirit behind this law and what message does it communicate? Horav Mordechai Rogov z.l.,  suggests the following insight. The Sanhedrin, or the judges and Torah leaders of Am Yisrael, must be dedicated to uphold Torah law to the point of self-sacrifice. This concept…

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Home -> 5755 -> Yisro

Rabbi L. Scheinbaum
In Yisro, 5755

“And Moshe chose able men from all of Yisrael.” (18:25)

Horav Eliyahu Meir Bloch z.l., cites the Sforno who sees a profound implication from this pasuk. After searching for men who possessed all the qualities mentioned by Yisro, he chose “able men” who were well versed in law, diligent in determining the veracity of a situation, and capable of bringing it to a proper conclusion. This definition of “anshei chayil” distinguishes itself from that of the other commentators. Sforno focuses on the individual’s ability to think and use his common sense, coupled with an unremittant desire to make use of these faculties to solve problems. Yisro had suggested four qualifications…

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Home -> 5755 -> Beshalach

Rabbi L. Scheinbaum
In Beshalach, 5755

“And your staff, with which you struck the river, take in your hand.” (17:5)

Rashi cites the Mechilta which takes note of the Torah’s emphasis on the staff “with which you struck the river.” When Bnei Yisrael were clamoring for water, Hashem said to Moshe, “Take the same staff that you used to bring plagues upon Egypt and strike the rock with it, and water shall come out.” Let Bnei Yisrael see that the same staff which brought about plague can also bring good. There is no dichotomy between the staff that brings evil and the one that brings good. Hashem is the source of both, and from Him only good emanates. We do…

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Home -> 5755 -> Vaeira

Rabbi L. Scheinbaum
In Vaeira, 5755

“And I will take you out from under the suffering of Egypt, and I will save you from their bondage, and I shall redeem you with an outstretched arm… And I shall take you to Me for a nation… and you will know that I am Hashem your G-d.” (6:6,7)

Horav Yecheskel Abramski z.l., used to say that without the special “glasses” of the Torah, an individual can not really attain an appreciation of the wonders of Hashem. In the light of the Torah one is better able to acknowledge His Divine guidance of this world in general, and the activities of each individual specifically. Indeed, even the overt miracles which Hashem “performs” make a limited impression upon those who lack the proper Torah hashkafah, outlook/perspective. Horav Abramski applied this theory to the interpretation of the pesukim concerning the geulah, redemption from Egypt, in the following manner: “And I will…

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