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Home -> Vayakhel -> 5785

ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש

Sruly Schnair
In 5785, Vayakhel

On six days, work may be done, but the seventh day shall be holy for you. (35:2)

Of the seven days of the week, Shabbos stands out as kodesh, holy, consecrated for Hashem. Chazal (Bereishis Rabbah 11:8) relates a dialogue that ensued between Shabbos and Hashem: “Shabbos said before Hashem, ‘All of the days of the week have a zug/mate, but I have no mate.’ Hashem replied, ‘Knesses Yisrael will be your mate!’” Simply put, each day of the week is matched with another day (Sunday/ Monday, Tuesday/ Wednesday, Thursday/ Friday), making three matches, leaving Shabbos as the odd day out. Others explain that each day of the week has as its mate the various entities which…

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Home -> Vayakhel -> 5785

לא תבערו אש בכל משבתים ביום השבת

Sruly Schnair
In 5785, Vayakhel

You shall not kindle fire in any of your dwellings on the Shabbos day. (35:3)

The Gemorah records a debate among Chazal (Shabbos 70a) about why the Torah singled out the prohibitive mitzvah of creating fire on Shabbos – as opposed to the other 38 acts of labor. One Tanna opines havarah l’lav yatzas, havarah, kindling fire, was singled out to be a mere prohibition – not a capital crime. The other Tanna contends havarah l’chaleik yatzas, it was singled out to separate the melachos, forms of labor, into distinct categories of liability. Each melachah is an act of chillul Shabbos and carries with it its own punishment. If one performs two melachos, he is…

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Home -> Vayakhel -> 5785

קחו מאתכם תרומה לד' כל נדיב לבו יביאה את תרומת ד' זהב וכסף ונחושת

Sruly Schnair
In 5785, Vayakhel

Take from yourselves a portion for Hashem; everyone whose heart motivates him shall bring it, as a gift for Hashem: gold, silver, copper. (35:5)

Chazal (Shemos Rabbah 49:2) teach that zahav, gold, kesef, silver; and nechoshes, copper – all allude to the Avos, three Patriarchs. The connotation of the pasuk (based upon Chazal’s interpretation) is that the Shechinah rests His Divine Presence in the Mishkan in the merit of the three Avos. Gold alludes to Avraham, whose faith was put to a test when he was flung into a furnace – a process which is used to refine gold. Silver represents Yitzchak, who was purified when he was bound upon the Altar. Unlike gold, which is heated in a furnace to test its quality,…

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Home -> Vayakhel -> 5785

והם הביאו אליו עוד נדבה בבקר בבקר

Sruly Schnair
In 5785, Vayakhel

But they continued to bring him free-willed gifts morning after morning. (36:3)

In his Avodas Ha’Gershuni, commentary to Shir HaShirim, the nephew of the Gaon, zl, m’Vilna (son of Horav Avraham, the Gaon’s brother) writes that he heard from his revered uncle a reason why Succos is celebrated during the month of Tishrei (fifteenth), rather than Nissan which coincides with the liberation from Egypt. The Torah (Vayikra 23:43) indicates that the Succos festival was initiated because, “I caused Bnei Yisrael to dwell in succos/huts when I took them out of the land of Egypt.” If so, why is Succos not celebrated in Nissan? The Gaon explains that the underlying reason for Succos…

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Home -> Ki Sisa -> 5785

זה יתנו כל העבר על הפקודים מחצית השקל ... עשרים גרה השקל

Sruly Schnair
In 5785, Ki Sisa

This shall they give – everyone who passes through the ranks of census – a half-shekel of the sacred shekel, the shekel is twenty geras. (30: 13)

The Torah command those twenty-years old and up to give one half-shekel as part of the census.  The Torah counts men to be participants in the census over al ha’pekudim, everyone who passes through the ranks of the counted.  The pasuk implies that two groups exist:  those who are among the counted; and those who are not.  The mass of people about to be counted are, upon giving their half-shekel, now among the ranks of the counted.  This is an amazing transformation which occurs when the individual drops a half-shekel into the pushke box.  The giver is now among the…

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Home -> Ki Sisa -> 5785

העשיר לא ירבה והדל לא ימעיט ממחצית השקל

Sruly Schnair
In 5785, Ki Sisa

The wealthy shall not increase, and the destitute shall not decrease, from half a shekel. (30:15)

The mitzvah of machatzis ha’shekel, half a shekel, as outlined by the Torah ensures equality in contributing to the korbanos tzibur, communal offerings.  However, Horav Elimelech, zl, m’Lishensk sees a deeper meaning in its spiritual symbolism.  It is a message that applies to every Jew – he who is spiritually wealthy and has performed a treasure trove of mitzvos, and his destitute brother, whose spiritual achievements are lacking. The poor, representing those who feel spiritually deficient due to their errant behavior, are reminded not to despair.  Even if they personally feel themselves to be distant from Hashem, He still loves…

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Home -> Ki Sisa -> 5785

ויחל משה את פני ד' אלקיו

Sruly Schnair
In 5785, Ki Sisa

Moshe pleaded before Hashem, his G-d. (32:11)

A distinction exists between a sin that reveals an essential moral flaw and a spiritual shortcoming and one that is the result of circumstantial pressures.  A surface-level sin is an error in action or inaction resulting from impulsivity, ignorance or external pressures.  This type of sin, although baneful, does not necessarily reflect the sinner’s true character or values.  The sins are nonetheless significant, but rectifiable via the medium of teshuvah, repentance. A sin which is deeply-rooted in a spiritual flaw reveals deeper issues within a person’s moral/spiritual psyche.  His actions are not isolated errors, rather of profound misalignment with Torah…

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Home -> Ki Sisa -> 5785

וחנתי את אחן ורחמתי את אשר ארחם

Sruly Schnair
In 5785, Ki Sisa

I shall show favor when I choose to show favor, and I shall show mercy when I choose to show mercy. (33:19)

Hashem revealed to Moshe Rabbeinu that there are instances in which He shows favor and mercy to people who are (for whatever reason) not deserving of these gifts.  Hashem essentially intimated to Moshe that, even though someone had sinned egregiously, there was still hope for him, and Moshe should pray for his forgiveness.  Horav Avraham Pam, zl (cited by Rabbi Shalom Smith in Messages from Rav Pam), derives a powerful insight from this.  Hashem not only shows mercy and favor to those who are undeserving, [Undeserving is a strong term, because we have no idea who does and who does…

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Home -> 5785 -> Tetzaveh

ואתה תצוה את בני ישראל

Sruly Schnair
In Tetzaveh, 5785

And you should command Bnei Yisrael. (27:20)

On the surface, v’atah, and you, is an unusual formulation for Hashem to use to command Moshe.  Usually, He calls him by his name, Moshe, followed by tzav, command; or dabeir, speak. Noticeably, the Torah does not mention Moshe Rabbeinu’s name in the entire parshah. His missing name is the subject of much exegesis. The Be’er Mayim Chaim posits that v’atah, is a higher level of communication, reflecting a closer relationship with the Almighty than what is represented by calling Moshe by his name. Horav Moshe Shmuel Shapiro, zl (Be’er Yaakov), explains that when Hashem speaks to Moshe on the…

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Home -> 5785 -> Tetzaveh

ואלה הבגדים אשר יעשו חושן ואפוד

Sruly Schnair
In Tetzaveh, 5785

These are the garments that they shall make: a Choshen and an Eiphod. (28:4)

Midrash Tanchuma (Shemos 27) explains that the Choshen, Breastplate, which included the Urim v’Tumim worn over Aharon HaKohen’s heart, was middah k’negged middah, reward measure for measure.  When Hashem charged Moshe Rabbeinu with leading Klal Yisrael out of Egypt, he initially refused to accept the role.  He claimed that his older brother, Aharon, had been serving as the leader of the people. He did not want to hurt his feelings. Hashem told him that, not only was Aharon not upset, he was actually filled with joy over his younger brother’s selection. Thus, Hashem said, “The heart that was happy over…

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