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Home -> Behar -> 5785

ושבתה הארץ שבת לד'

Sruly Schnair
In 5785, Behar

The Land shall observe a Shabbos rest for Hashem. (25:2)

The Sefer HaChinuch (mitzvah 84) offers three reasons by which to understand the mitzvah of Shemittah: first, to teach the Jew to maintain his emunah, faith in Hashem, second, to imbue him with the middah, character trait, of vatranus, yielding/selflessness/forbearance; third, to have bitachon, trust in Hashem, that He will “come through” and provide for his needs. [I underscore “needs” as opposed to “wants.” A Jew has what he needs. Wanting is a different class. Hashem provides for our needs. He determines our needs.] In other words, a Jew is to be faithful to the Almighty and to trust in…

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Home -> Bechukosai -> 5785

אם בחוקתי תלכו

Sruly Schnair
In 5785, Bechukosai

If you will follow My decrees. (26:3)

Rashi comments, She’tiheyu ameilim baTorah, that you will toil in Torah (study). Studying Torah amid toil, expending extraordinary effort to understand and internalize the Torah that one is studying, is part and parcel of Torah study. Toil comes in all shapes and sizes and is usually “catered” to the individual as a challenge. For some, it is acumen. For others, it is money or time. For yet others, it may be health issues which can deprive a person of the strength and even the will to learn. Ameilus defines how we should view the Torah in our life. One who…

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Home -> Bechukosai -> 5785

אם בחוקתי תלכו

Sruly Schnair
In 5785, Bechukosai

If you will follow My decrees. (26:3)

Toras Kohanim derives from here that Hashem is misaveh, desires, for the Jewish People to toil in Torah. The Korban Aharon writes that the term misaveh is used concerning something which a person does not have – thus, he desires it. To use the concept of taavah, desire, with regard to Hashem implies that He is missing something. What aspect/component of Torah could Hashem be missing? The Midrash is emphasizing that Hashem does not just command or expect Torah study – He deeply longs for our ameilus, our effort in learning. The Maharal m’Prague (Tiferes Yisrael 25) explains that the…

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Home -> 5785 -> Emor

אמר אל הכהנים בני אהרן ואמרת אליהם

Sruly Schnair
In Emor, 5785

Say to the Kohanim, the sons of Aharon, and tell them. (21:1)

them. (21:1) Chazal (Yevamos 114a) explain the apparent redundancy of Emor v’Amarta – “Say and tell,” to convey the important message of, l’hazhir gedolim al ha’ketanim, the adult Kohanim are cautioned regarding the children. A Kohen is not permitted to come in contact with the deceased; neither is he permitted to cause his children to become contaminated. Simply, the Torah is teaching us a primary lesson in chinuch, Torah education: children learn by example. “Do as I say – not as I do” is not effective. Inevitably, children mimic what they see. Thus, if a father wants to impart positive…

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Home -> 5785 -> Emor

לא יקרחה קרחה בראשם ופאת זקנם לא יגלחו ובבשרם לא ישרטו שרטת קדשים יהיו לאלקיהם

Sruly Schnair
In Emor, 5785

They shall not make a bald spot on their heads, and they shall not shave an edge of their beard; and in their flesh, they shall not cut a gash… They shall be holy to their G-d. (21:5-6)

Horav Yehoshua Leib Diskin, zl, explains the continuity of these pesukim. The pagan priests of that day would mark their bodies to show their distinction from the average pagan. They cut their hair differently and made markings in their skin for all to see that they were priests. They did this because, in their basic rectitude and moral compass, no distinction existed between them and the average devotee who viewed them as spiritually elevated. Their lifestyle was as morally profligate as that of other idol worshippers. Thus, in order to garner respect from the populace, they required creative physical signs…

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Home -> 5785 -> Emor

ולא תחללו את שם קדשי ונקדשתי בתוך בני ישראל

Sruly Schnair
In Emor, 5785

You shall not desecrate My holy Name, rather I should be sanctified among Bnei Yisrael. (22:32)

It does not require an extraordinary mind to understand the necessity for a Jew to sanctify Hashem’s Name. He certainly should not disgrace His Name. Unfortunately, many still do not know (or accept) the definition of chillul Hashem. The Rambam (Hilchos Yesodei HaTorah 5:10) writes, “Whoever transgresses one of the Torah’s mitzvos with malicious purpose disgraces Hashem’s Name. One who desists/refrains from sin – or performs a mitzvah because it is Hashem’s command – sanctifies His Name.” The Rambam adds that, if a distinguished leader, a Torah personality whom the people revere, acts in a manner that causes people to…

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Home -> 5785 -> Acharei Mos

כי ביום הזה יכפר עליכם לטהר אתכם מכל חטאתיכם לפני ד' תטהרו

Sruly Schnair
In Acharei Mos, 5785

For on this day He shall provide atonement for you to cleanse yourself; from all your sins before Hashem shall you be cleansed. (16:30)

In Pachad Yitzchak, Yom Kippur 1, Horav Yitzchak Hutner, zl, cites Rabbeinu Yonah (Shaar 2:14) who writes: “It is a positive mitzvah of the Torah for a person to awaken his spirit to return/perform teshuvah on Yom Kippur.” He quotes the above pasuk which intimates that it is a specific mitzvah to perform teshuvah on Yom Kippur (exclusive of the mitzvah to repent from one’s sins at all times). The Rosh Yeshivah wonders wherein lies the difference between teshuvah all year and teshuvah on Yom Kippur. He explains that the mitzvah to repent all year/all of the time, whenever one…

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Home -> 5785 -> Acharei Mos

כי ביום הזה יכפר עליכם לטהר אתכם מכל חטאתיכם

Sruly Schnair
In Acharei Mos, 5785

For on this day he shall provide atonement for you; to cleanse you from all your sins. (16:30)

While the following well-known story takes place on Yom Kippur, it is not a Yom Kippur story – but, rather, a story of teshuvah, repentance and redemption. Hashem’s mercy is infinite. Regardless of how far one has distanced himself from Hashem; regardless of the gravity of his transgressions, the shaarei teshuvah, gates of repentance, are never locked. Indeed, even the most sinful individual can ascend to great heights following sincere repentance. A single moment of sincere teshuvah can transform a life of egregious error. Chazal (Avodah Zarah 17a) relate the story of Elazar ben Dordaya, who lived a life of…

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Home -> 5785 -> Kedoshim

ואמרת אליהם קדושים תהיו כי קדוש אני אלקיכם

Sruly Schnair
In Kedoshim, 5785

And say to them: “You shall be holy, for holy am I, Hashem, Your G-d. (19:2)

Hashem exhorts us to be holy, to sanctify ourselves. In other words, “being good” is insufficient. One must strive to be holy. How does one achieve holiness? Indeed, how does one define holiness in the Heavenly vernacular? Rashi explains kedoshim tehiyu as perushim tehiyu, abstinence from immorality, distancing oneself from morally profligate behavior. Ramban maintains that instruction to be holy is not limited to any specific observance or discipline; rather, it is an enjoinment to live a life of moderation. Just because an activity is permitted, one does not have license to overindulge. Such a person is called a naval…

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Home -> 5785 -> Kedoshim

ואהבת לרעך כמוך אני ד'

Sruly Schnair
In Kedoshim, 5785

You shall love your fellow as yourself – I am Hashem. (19:18)

Understanding the need to promote love and positive relationships between fellow Jews is quite simple. However, how is Ani Hashem, “I am Hashem,” connected to ahavas Yisrael? The Rizhiner Rebbe, zl (Horav Yisrael), explains this with a parable. Two friends were inseparable. Even when they grew into adulthood and they chose vocations which created a geographic distance between them, their relationship did not change. They tried to stay in touch with one another as much as possible. One day, “Reuven” heard that his friend “Shimon” had been accused of a trumped-up charge; he immediately prepared to travel to his community…

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