Sruly Schnair

“And they attached the Choshen by its rings to the rings of the Eiphod… the Choshen shall not be loosened from the Eiphod.” (39:21)

We may infer from the pasuk that once the Eiphod and the Choshen were attached, they were to remain that way always. Consequently, Aharon donned a single garment. This is inconsistent with the pasuk in Parashas Tzav (Vayikra 8:7,8), which implies that Aharon put on two separate garments. Horav David Feinstein, Shlita, suggests that in Parashas Tzav the Torah‘s intention was regarding the threads which connect the two garments, whether to be loosened or tightened, so that it fit the Kohen Gadol properly. Horav Feinstein proceeds to expound upon the symbolism between the two garments which were worn as one….

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Sruly Schnair In 5756, Pekudei

“And they made the holy vestments … as Hashem had commanded Moshe.” (39:1)

The phrase “As Hashem had commanded Moshe,” is written eighteen times in the parsha. Chazal note the Torah’s emphasis on the people’s strict compliance with Hashem’s command. We may wonder at the significance of this phrase. Can one do other than “as Hashem commanded”? If one is told to perform a duty in a specific manner, then he should execute said activity in the prescribed manner — as he was told. Is that unreasonable to expect? When we explore the tendencies of human nature, we note that even when people are instructed to do something in a specific manner, when all…

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Sruly Schnair In 5756, Vayakhel

“He filled him with G-dly spirit, with wisdom, insight and knowledge… He gave him the ability to teach.” (35:31,34)

In his commentary on this pasuk, the Ibn Ezra places great emphasis upon Betzalel’s unique ability to teach and train others in the skills required for creating the Mishkan, its holy vessels, and the priestly vestments. Many great scholars are replete with wisdom and understanding, but they lack the ability to properly convey their remarkable scholarship to others. Rather than viewing the teaching profession as a vocation which borders on mediocrity, Ibn Ezra extolls the virtue of those who are able to teach and do so. Horav A.H. Leibovitz, Shlita, notes that Betzalel is lauded for conveying mundane knowledge to…

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Sruly Schnair In 5756, Vayakhel

“See, Hashem has called by name Betzalel.” (35:30)

Moshe’s intention was to publicize to Bnei Yisrael that it was Hashem Who had chosen Betzalel for the position of chief architect and builder of the Mishkan. Why does the Torah use such an idiosyncratic manner of speech? It could have simply said, “Hashem chose Betzalel.” What is the significance of “calling him by name?” In the Midrash, Chazal imply that the phrase “called by name” represents a deliberate attempt to emphasize the importance of a good name or reputation. Chazal comment, “A good name is better than precious oil.” A number of reasons are given for this. First, good…

Home -> Ki Sisa -> 5756

Sruly Schnair In 5756, Ki Sisa

“And Yehoshua heard the sound of the people in its shouting and he said to Moshe, ‘The sound of battle is in the camp.’ He said, ‘Not a sound shouting strength, nor a sound shouting weakness; a sound of distress I do hear.'” (32:17,18)

In the Yerushalmi, Taanis 4, Chazal cite the dialogue that ensued between Moshe and Yehoshua. When Yehoshua came to Moshe and related the ambiguous sounds he was hearing from the camp, Moshe replied, “Is not he (Yehoshua) who will one day lead a nation of 600,000 Jews able to discern between the various sounds?” Chazal seem to imply that Moshe was impatient with Yehoshua’s inability to perceive the source of these sounds. Was Moshe criticizing Yehoshua for not accurately distinguishing the “type” of sounds emanating from the camp? After all, the camp was far from the mountain. Horav Shimon Schwab,…

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Sruly Schnair In 5756, Ki Sisa

“I have seen this people and behold they are a stiff-necked people.” (32:9)

One of the most difficult incidents which took place in the history of Bnei Yisrael is the chet ha’eigal, sin of the Golden Calf. Moshe Rabbeinu responded to the nation’s sudden iniquity by breaking the Luchos. It is difficult to grasp Hashem Yisborach’s eternal retribution reflected in his statement, h,sepu hsep ouhc, “In the day when I remember (when they will continue to sin) I will remember this sin (also).” Why did Moshe respond in such a fashion? It seems as if he was “giving up,” as if he felt that the people had gone beyond the limits of no…

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Sruly Schnair In 5756, Ki Sisa

“The people saw that Moshe had delayed in descending the mountain, and the people gathered around Aharon and said to him, ‘Rise up, make for us gods… for this man Moshe… we do not know what became of him.'” (32:1)

In the Yalkut Shimoni, Chazal relate a dialogue that transpired between the Satan and Bnei Yisrael on the fortieth day after Moshe went up the mountain. “Where is Moshe your teacher?” asked the Satan of Bnei Yisrael. “He went up the mountain,” they responded. Undaunted by the people’s faith in their leader, the Satan attempted to convince them that he was late in returning and had probably died. After all, could a human being survive forty days without bread or water? Yet, they maintained their devotion to Moshe despite the Satan’s efforts to dissuade them. In a final attempt to…

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Sruly Schnair In 5756, Ki Sisa

“You shall make a copper laver… and put water there… Now take for yourself choice spices… of it you shall make sacred anointing oil… Take for yourself spices… You shall make it into a spice compound (for the incense)…” (30:18,23,25,34,35)

The section devoted to the Mishkan and its appurtenances closes with a discourse regarding three natural substances which are designated for use in the Mishkan. They are: water, reserved for washing and consecrating the Kohanim; choice spices, which were to be mixed with oil to anoint the Kohanim and various holy objects; and sweet spices, assigned to the offering of incense. Horav Eli Munk, z.l., conjectures that although no obvious thread connects these elements with sanctity, nonetheless, they, each have a distinguishing characteristic that makes them well-suited for holiness. Water’s clarity and simplicity are the traits that symbolize external purity….

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Sruly Schnair In Tetzaveh, 5756

“Every morning when he cleans the lamps, he shall bring it up in smoke. And when Aharon kindles the lamps in the afternoon he shall bring it up in smoke.” (30:7,8)

It is notable that Aharon would burn the ketores, incense, daily at the same time as he would clean and kindle the Menorah. What is the significance of the juxtaposition of these various forms of service? Horav Moshe Feinstein, z.l., offers two lessons to be derived from this relationship. The Menorah symbolizes Torah scholars who illuminate the world by virtue of their Torah study and dissemination. The ketores gave off a fragrant smell. The connection between these avodos is that a Torah scholar should possess an acute sense of smell. He should have the capacity to “sniff out” which philosophies…

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Sruly Schnair In Tetzaveh, 5756

“And you shall slaughter the ram and take its blood and put it upon the tip of Aharon’s ear… and upon the thumb of their right hand and upon the big toe of their right foot.” (29:20)

The commentators observe that every Kohen and Torah leader must be prepared to minister to the needs of every individual Jew. The “ear” must be sensitive, prepared to listen and empathize with the plight of another Jew. It must have the capacity to discern and acknowledge the cries of the afflicted. The “hand” is not there only to take — to accept gifts, regardless of their nature and the intent of the benefactor. The hand must also accustom itself to give — to assist whenever and wherever it may be needed. The “foot” represents the leader’s willingness to go any…

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“And they attached the Choshen by its rings to the rings of the Eiphod… the Choshen shall not be loosened from the Eiphod.” (39:21)

“And they made the holy vestments … as Hashem had commanded Moshe.” (39:1)

“He filled him with G-dly spirit, with wisdom, insight and knowledge… He gave him the ability to teach.” (35:31,34)

“See, Hashem has called by name Betzalel.” (35:30)

“And Yehoshua heard the sound of the people in its shouting and he said to Moshe, ‘The sound of battle is in the camp.’ He said, ‘Not a sound shouting strength, nor a sound shouting weakness; a sound of distress I do hear.'” (32:17,18)

“I have seen this people and behold they are a stiff-necked people.” (32:9)

“The people saw that Moshe had delayed in descending the mountain, and the people gathered around Aharon and said to him, ‘Rise up, make for us gods… for this man Moshe… we do not know what became of him.'” (32:1)

“You shall make a copper laver… and put water there… Now take for yourself choice spices… of it you shall make sacred anointing oil… Take for yourself spices… You shall make it into a spice compound (for the incense)…” (30:18,23,25,34,35)

“Every morning when he cleans the lamps, he shall bring it up in smoke. And when Aharon kindles the lamps in the afternoon he shall bring it up in smoke.” (30:7,8)

“And you shall slaughter the ram and take its blood and put it upon the tip of Aharon’s ear… and upon the thumb of their right hand and upon the big toe of their right foot.” (29:20)

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