Sruly Schnair – Page 7 – Peninim on the Torah

וידם אהרן

And Aharon was silent. (10:3)

On what should have been the most exalted and auspicious day of Aharon HaKohen’s life – the inauguration of the Mishkan with Aharon as the Kohen Gadol, alongside his sons who would serve as Kohanim –he was stunned by the sudden (what appeared to be) inexplicable and devastating loss of his two sons. They did not just die. They were struck by a Heavenly conflagration which burned from within, leaving their bodies intact. The Torah describes Aharon’s heroic response: no response, Va’yidom Aharon; “And Aharon was silent (actually mute).” Prior to attempting to explain Aharon’s response and from where he…

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וידם אהרן

Sruly Schnair In Shemini, 5786

And Aharon was silent. (10:3)

The Torah praises Aharon HaKohen’s silence in the face of tragedy. What distinguishes silence from speech? Should Aharon not have eulogized his two sons for all the exemplary qualities they possessed? Should he not have wept copious tears over the terrible personal and communal loss of two such shining stars? Horav Aviezer Piltz, shlita (Rosh Yeshivas Tifrach), explains that, when Moshe Rabbeinu said, B’keruvai Ekadesh v’al pnei kol ha’am Eichabed; “I will be sanctified through those who are nearest to Me, thus, I will be honored before the entire people” (ibid 10:3), Moshe responded, “I knew that the Mishkan would…

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ומפתח אהל מועד לא תצאו פן תמתו

Sruly Schnair In Shemini, 5786

Do not leave the entrance of the Ohel Moed, lest you die. (10:7)

Every once in a while, I write a d’var Torah as a public service, an area from which we may all benefit. The Rambam (Hilchos Bi’as Mikdash 2:5) writes: “A Kohen who leaves the Bais HaMikdash during the Avodah, while he is preparing the sacred service, may be punished by death – regardless of his position – be it Kohen Gadol or Kohen Hedyot. He derives this from the above pasuk, adding that one should not forsake the sacred service and run out as if in a rush, confused or disturbed. Furthermore, even if he hears news (death of a…

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זאת תורת החטאת במקום אשר תשחט העלה

Sruly Schnair In Tzav, 5786

This is the law of the sin-offering where the elevation-offering is slaughtered. (6:18)

In the event that there happens to be blood from a korban olah and blood from a korban chatas that require zerikah, application, on the Mizbayach, Altar, that of the Chatas, sin offering, is applied first, since the zerikah, application, on the Mizbayach, Altar, that of the Chatas, sin offering, is applied first, since the Chatas atones for more grievous sins than does the Korban Olah. Furthermore, Chazal (Zevach 89A) liken the sin offering to an intercessor who appeases someone who has been wronged, and the olah is like a gift given to a person after the fact, as a…

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אם על תודה יקריבנו

Sruly Schnair In Tzav, 5786

If he shall offer it for a thanksgiving offering. (7:12)

A KorbanTorah, thanksgiving offering, is brought by the beneficiary/survivor of a life-threatening crisis. Chazal (Berachos 54b) break this obligation down into four categories: yordei ha’yam, those who have crossed the sea; holchei midbaros, those who have traveled the wilderness; choleh she’ nisrapeh, those who have been healed from serious illness; and chavush she’yotzei mi’bais ha’assurim, those who have been released from captivity. Obviously, the obligation for gratitude exceeds these four cases, but they serve as primary examples. On a practical level, the Torah instructs the individual who brings the korban to prepare a large, festive meal, and invite all of…

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אם על תודה יקריבנו

Sruly Schnair In Tzav, 5786

If he shall offer it for a thanksgiving offering. (7:12)

Chazal teach that one who has been saved from danger is obligated to bring a korban todah. Unlike most korbanos, the todah was accompanied by forty loaves of bread which had to be eaten within a single day and night. The abundance of food and the compressed time frame virtually required that others be invited to share in the meal. The Torah, in effect, mandated publicity. Some people enjoy the attention they receive when everyone is patting them on the back and wishing them well. Others are private people who shun the public limelight and view attention-grabbing as showboating, grandstanding….

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ויקרא אל משה

Sruly Schnair In 5786, Vayikra

Hashem called to Moshe. (1:1)

Chazal (Midrash Rabbah) note that Moshe Rabbeinu actually had ten names, but he is called Moshe, which was the name which Pharaoh’s daughter gave to him. Va’tikra shemo Moshe, va’tomer ki min ha’mayim meshisuhu; “She called his name Moshe, as she said, ‘For I drew him from the water’” (Shemos 2:10). It is a great name which recalls the most memorable event in the life of Bisyah, Pharaoh’s daughter. Linguistically, however, the name appears enigmatic. If Moshe was drawn from the water, he should have been called Mashui, not Moshe. The name Moshe implies the future tense, one who will…

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ויקרא אל משה

Sruly Schnair In 5786, Vayikra

Hashem called to Moshe. (1:1)

The Midrash underscores the fact that Moshe Rabbeinu had ten names. Hashem called to Moshe, summoning him by the name which Bisyah bas Pharaoh had given to him. This is not the first time that the Torah mentions his name. Why does the Midrash choose Vayikra el Moshe as the place for commenting about Moshe’s name? Perhaps it is the textual relationship – Vayikra, He called, with the naming of Moshe by Bisyah, Vatikra shemo Moshe (Shemos 2:10). The kriah, calling out by Hashem, could be viewed as official confirmation of Bisyah’s kriah in naming him. In any event, the…

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אשר נשיא יחטא

Sruly Schnair In 5786, Vayikra

When a ruler sins. (4:22)

Asher is translated as “when,” alluding to the fact that it happens that even the high and mighty leader sins. Chazal further translate it as being connected to ashrei, fortunate. This motivates Chazal to assert that a generation whose leader seeks atonement for his unintentional sins is fortunate, because this means that he will surely repent his intentional sins. Chazal underscore the good fortune of a nation whose leader concedes and seeks atonement for his fallibility. On the one hand, this is an enviable character trait – one to which more leaders should ascribe – but, at the end of…

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ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש שבת שבתון לד'

Sruly Schnair In 5786, Vayakhel

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

Noticeably, Hashem first issued the command to build the Mishkan in Parshios Terumah and Tetzaveh. In Parashas Ki Sissa, He reiterated the laws of Shabbos. Moshe Rabbeinu, on the other hand, begins Parshas Vayakhel with the laws of Shabbos. Afterwards, he gives a recounting of the construction of the Mishkan. Why did Moshe alter from Hashem’s derech, way? Gur Aryeh explains that Moshe did not relate all the laws of the Mishkan at one time, but rather, over a few days. He feared that, if he did not complete delivering the laws before Shabbos, they – not knowing that the…

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וידם אהרן

And Aharon was silent. (10:3)

וידם אהרן

And Aharon was silent. (10:3)

ומפתח אהל מועד לא תצאו פן תמתו

Do not leave the entrance of the Ohel Moed, lest you die. (10:7)

זאת תורת החטאת במקום אשר תשחט העלה

This is the law of the sin-offering where the elevation-offering is slaughtered. (6:18)

אם על תודה יקריבנו

If he shall offer it for a thanksgiving offering. (7:12)

אם על תודה יקריבנו

If he shall offer it for a thanksgiving offering. (7:12)

ויקרא אל משה

Hashem called to Moshe. (1:1)

ויקרא אל משה

Hashem called to Moshe. (1:1)

אשר נשיא יחטא

When a ruler sins. (4:22)

ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש שבת שבתון לד'

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

YEARS

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