Join our weekly Peninim on the Torah list!

  • Reset
Category

Back to Home -> Shemini ->


Home -> 5782 -> Shemini

להבדיל בין הטמא ובין הטהור ובין החיה הנאכלת ובין החיה אשר לא תאכל

Sruly Schnair
In Shemini, 5782

To distinguish between the contaminated and the pure, and between the creature that may be eaten and the creature that may not be eaten. (11:47)

A Jew must know the Torah and its laws; otherwise, he is challenged to keep them. In order to carry out the will of Hashem, we must know what is His will and how to execute it properly. In most cases the distinction between “clean” and “unclean,” “pure” and “not pure,” what may be eaten and what may not be eaten, is evident and does not require a degree in higher Torah knowledge. It is, however, vital that we know how to distinguish between those categories that are similar to one another. For example, the slaughtering of an animal or…

Continue Reading

Home -> 5782 -> Tzav

אם על תודה יקריבנו

Sruly Schnair
In Tzav, 5782

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

Paying gratitude to the Almighty when everything seems to be going our way is very convenient. Everyone would agree that we have an obligation to acknowledge our debt of gratitude. What about when our prayers are answered with a reply that we find “unacceptable” – when the answer is, “No”? Do we still thank Hashem? We should understand that Hashem is either testing our reaction or He is saving the positive response that we crave for another time. Unfortunately, gratitude under unagreeable, trying circumstances requires cognitive deliberation, hindsight as well as foresight, to understand, accept and show our appreciation for…

Continue Reading

Home -> 5782 -> Tzav

אם על תודה יקריבנו

Sruly Schnair
In Tzav, 5782

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

Horav Mordechai Schwab, zl, distinguishes between the secular concept of hakoras hatov, gratitude/appreciation, and that of the Torah. Truthfully, this differential applies to all middos, character traits, because, first and foremost, we execute them in response to the Torah’s command that we do so. Derech eretz kodmah l’Torah; human decency/ethical character, refinement, precedes Torah knowledge. One whose middos are flawed will not approach Torah as divrei Elokim Chaim, words of the Living G-d, but as a secular, mundane discipline. As such, Torah will do very little to nothing in terms of transforming him into a ben Torah. Hakoras hatov is…

Continue Reading

Home -> 5782 -> Tzav

אם על תודה יקריבנו

Sruly Schnair
In Tzav, 5782

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

We all have reasons to be grateful. Who is not the beneficiary of some form of good? While some of us have it better than others, it just means that our sense of gratitude should be commensurately greater. We are sorely deficient in one aspect of life: gratitude that we are Jewish; gratitude that we have the opportunity and cognition to realize how fortunate we are to have Torah and mitzvos to study and observe. How vacuous are the lives of those who are bereft of these unique Heavenly gifts? Do we show our appreciation? Do we walk around smiling…

Continue Reading

Home -> 5782 -> Tzav

עשירית האפה סלת מנחה תמיד מחציתה בבקר ומחציתה בערב

Sruly Schnair
In Tzav, 5782

A tenth-eifah of fine flour as a continual meal-offering: half of it in the morning, and half of it in the afternoon. (6:13)

The Kohen hedyot, ordinary Kohen, brought his Korban Tamid, continual offering, once upon his induction into the avodah, service. The Kohen Gadol, High Priest, brought it daily: half of the tenth-eifah in the morning; and half in the evening. The Mishnah in Menachos (50b) teaches that the tenth-eifah is split in half, with half brought in the morning and the other half in the evening. It is required that the two halves are from the same whole tenth-eifah. The Kohen may not use a half that he had at home. The Rishonim debate whether the twelve breads that are used…

Continue Reading

Home -> Pekudei -> 5782

אלה פקודי המשכן

Sruly Schnair
In 5782, Pekudei

These are the reckonings of the Mishkan. (38:21)

What appears to be a sad commentary on the nature of people is actually Hashem’s way of rewarding the righteous. The parsha begins with Moshe Rabbeinu’s accounting of all the precious metals and jewelry that Klal Yisrael donated for the construction of the Mishkan. Why did Moshe do such an accounting? Was he not trustworthy? Unquestionably, Hashem trusted Moshe, knowing that his integrity and devotion were impeccable. Some disturbed people in every community have nothing else to do but denigrate their leaders. This is, unfortunately, the product of envy which is espoused by insecure individuals who look at themselves and…

Continue Reading

Home -> Pekudei -> 5782

אלה פקודי המשכן

Sruly Schnair
In 5782, Pekudei

These are the reckonings of the Mishkan. (38:21)

Building a “home” for the Shechinah, Divine Presence, here on earth was apparently top priority for the nascent Jewish nation. They had received the Torah at Sinai amid a Revelation unparalleled in history. The Mishkan was to be the continuum of that Revelation, a place where Jews could relate to Hashem “dwelling” in their midst. Hashem commands us to make a Sanctuary for Him, after which He will reside within us. If our lives outside the Temple environs are consecrated by the understanding, purity and devotion taught within the Sanctuary, then the Mishkan serves as the source for the Mishkan…

Continue Reading

Home -> Pekudei -> 5782

אלה פקודי המשכן משכן העדות

Sruly Schnair
In 5782, Pekudei

These are the reckonings of the Mishkan, the Mishkan of Testimony. (38:21)

Rashi notes the double use of the word Mishkan. He explains that it alludes to the two Mishkanos which were taken as a mashkon, collateral, until that day in which we repent and become deserving of having our collateral returned to us, with the building of the Bais Hamikdash Ha’Shilishi, Third Temple. Horav Yosef Chaim Sonenfeld, zl, asks a powerful question. The Torah provides for a lender to take collateral from someone to whom he lends money. Otherwise, he has little to no assurance that his money will be returned. The Torah, however, presents one stipulation: If the debtor is…

Continue Reading

Home -> Pekudei -> 5782

ויכס הענן את אהל מועד... ולא יכל משה לבא אל אהל מועד כי שכן עליו הענן וכבוד ד' מלא את המשכן

Sruly Schnair
In 5782, Pekudei

And the cloud covered the Ohel Moed… and Moshe was unable to enter the Ohel Moed because the cloud resided there, and the glory of Hashem filled the Mishkan. (40:34,35)

Sefer Shemos concludes with a description of Hashem’s Shechinah, Divine Presence, entering the Mishkan. All of the work of Klal Yisrael in planning, gathering the materials and building the Mishkan achieved fruition at that moment. They had succeeded in building a “home/Sanctuary” for Hashem in this world. The first pasuk of Sefer Vayikra begins with Hashem calling/summoning Moshe Rabbeinu from within the Ohel Moed. Our quintessential leader, who was involved in every aspect of the creation of the Mishkan, remained outside its environs. He would not yet enter. Chazal (Vayikra Rabbah 1:15) explain that juxtaposition of the closing words of…

Continue Reading

Home -> Vayakhel -> 5782

ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש

Sruly Schnair
In 5782, Vayakhel

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

Shabbos is much more than one of the 613 mitzvos. It attests to Hashem as the Creator of the world. We rest in recognition of Hashem’s “resting” from Creation. We tend to gloss over another element of Shabbos. Chazal (Bereishis Rabbah 2) relate: “The Shabbos came before Hashem and said, ‘Everyone has a partner, but I do not.’ Hashem replied, ‘Knesses Yisrael is your partner.’ When Klal Yisrael stood at Har Sinai, Hashem said to them, ‘Remember the Shabbos to keep it holy.’” Each of the six days of the work week is considered a “work day,” a day of…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!