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Home -> Bamidbar -> 5784

ויהיו כל הפקודים שש מאות אלף ושלשת אלפים וחמש מאות וחמשים. והלוים למטה אבתם לא התפקדו בתוכם

Sruly Schnair
In 5784, Bamidbar

All their countings were six hundred and three thousand, five hundred and fifty. The Leviim according to their father’s tribe were not counted among them. (1:46,47)

In Parashas Pekudei, when the nation brought the machatzis ha’shekel, half-shekel for the Mishkan, they numbered 603,550, as cited here. On the surface, it appears that an overt miracle took place which did not result in any change in the census. A difference, however, exists between the numbers: In Parashas Pekudei, the entire nation, Shevet Levi included, was counted. In Parashas Bamidbar, the Leviim had already been separated/designated for their sacred service. They were now counted from the age of one month (as opposed to those in the rest of the nation who were counted from the age of twenty…

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Home -> Bamidbar -> 5784

איש על דגלו באתת לבית אבתם

Sruly Schnair
In 5784, Bamidbar

Each man by his banner, according to the insignias of his father’s household. (2:2)

While talents, skills, acumen, financial support and family background each plays a role in one’s success, the role is, at best, supportive. The attribute which plays the leading role in garnering one’s success is ambition, one’s aspiration and striving to work his way to the top. Personal effort, dedication and the ability to withstand and ultimately overcome challenges, lay the groundwork upon which success is established. It is the interplay of these elements that shapes an individual’s journey towards the top. This does not, by any means, disregard the role of talents, financial resources and upbringing. It is just that,…

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Home -> Bamidbar -> 5784

איש על דגלו באתת לבית אבתם ... יחנו בני ישראל

Sruly Schnair
In 5784, Bamidbar

Each man by his banner according to the insignias of their father’s household… shall they camp. (2:2)

Chazal (Bamidbar Rabbah 2:7) teach that signs/insignias in the form of a flag and a color represented every leader of a shevet, tribe. Each banner contained a color similar to the color of the precious stones that were upon the heart of Aharon HaKohen (Choshen HaMishpat). Rabbeinu Bachya (Shemos 28:15) demonstrates how each tribe’s color and stone underscored a unique attribute and strength of that tribe’s progenitor. For example, Reuven’s color was red. This symbolized his strength of character in not being embarrassed to confess his wrongdoing with regard to Bilhah’s tent. Interestingly, Binyamin’s color was an amalgam of all…

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Home -> Bechukosai -> 5784

והייתי לכם לאלקים ואתם תהיו לי לעם

Sruly Schnair
In 5784, Bechukosai

I will be G-d unto you, and you will be a people unto Me. (26:12)

For what more can one ask? When we look around at an environment whose degenerative societal values and plummeting moral compass and virtue are pervasive, we should feel a sense of relief and deep pride that we are part of the am kadosh, holy nation. A life wholly dedicated to moral purity, ethical integrity, virtue and kindness is, in and of itself, deeply fulfilling. It involves a strong sense of purpose and adherence to the ethical and moral principles of the Torah. In order to achieve these lofty goals, Torah study and prayer play central roles in a life dedicated…

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Home -> Bechukosai -> 5784

וזכרתי את בריתי יעקוב ואף את בריתי יצחק ואף את בריתי אברהם אזכר והארץ אזכר

Sruly Schnair
In 5784, Bechukosai

I will remember My covenant with Yaakov, and also My covenant with Yitzchak, and also My covenant with Avraham will I remember and I will remember the Land. (26:42)

Noticeably, the Torah mentions the word “remembering” (v’zacharti, ezkor) only in connection with Avraham Avinu and Yaakov Avinu. Rashi explains that “remembering” is not necessary with regard to Yitzchak, because afro, the ashes, of Yitzchak appear before Hashem as they rest upon the Mizbayach. [This, of course, refers to ashes of the ayil, ram, which was offered in place of Yitzchak.] Veritably, the concept of “remembering” with regard to Hashem is unimaginable. He does not require a symbol to remind Him of anything. Hashem does not forget. If so, the issue is not why remembering is not mentioned by Yitzchak,…

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Home -> Bechukosai -> 5784

לא יבקר בין טוב לרע ולא ימירנו ואם המר ימירנו והיה הוא ותמורתו יהיה קדש

Sruly Schnair
In 5784, Bechukosai

He shall not distinguish between good and bad and he shall not substitute for it, and if he does substitute for it, then it and its substitute shall be holy. (27:33)

The Torah addresses the laws of maaser beheimah, tithing of animals. Unlike other offerings, for which it is most appropriate to select the choicest animal, the tithe is left purely to chance. Even if the tenth animal to be selected is blemished and thus disqualified from being offered on the Altar, it remains maaser. It is consecrated and may be used only for food. One may neither work with it, nor shear its wool. If, however, he does substitute it (temurah) for another animal, it and its substitute are both holy. Once sanctified, it remains so. Horav Tzvi Hirsch Ferber,…

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Home -> Behar -> 5784

ושבתה הארץ שבת לד'

Sruly Schnair
In 5784, Behar

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

In addition to our biological ascendance from the Avos Hakedoshim, Patriarchs, we are distinguished as Jews because of our acceptance of – and adherence to – the Torah. Hashem offered the Torah to the other nations, who refused it due to its incompatibility with the prevalent lifestyle. Stealing, murder and adultery are prohibited as part of our religious code. The other nations live by a different moral compass. Hashem presented us with the Torah, accompanied by an unprecedented and unparalleled Revelation on Har Sinai. We accepted with the resounding declaration, Naaseh v’Nishmah, “We will do and we will listen!” All…

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Home -> Behar -> 5784

וקדשתם את שנת החמשים שנה וקראתם דרור בארץ לכל ישביה יובל הוא תהיה לכם ושבתם איש אל אחזתו ואיש אל משפחתו תשבו

Sruly Schnair
In 5784, Behar

You shall sanctify the fiftieth year and proclaim freedom throughout the Land for all its inhabitants; it shall be the Jubilee Year for you. You shall return each man to his ancestral heritage, and you shall return each man to his family. (25:10)

An obvious redundancy appears in this pasuk. “(You shall) proclaim freedom throughout the Land” implies that people who heretofore had not been free (bondsman) will now be set free. If so, why does the pasuk conclude, “You shall return each man to his ancestral heritage, and you shall return each man to his family?” How many times can one be freed? Furthermore, once freedom is mentioned (twice), what is added by ish el mishpachto, “each man to his family”? To whom else is he returning? The Brisker Rav, zl, asks these questions and explains the freedom process with the words…

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Home -> Behar -> 5784

לא תרדה בו בפרך

Sruly Schnair
In 5784, Behar

You shall not subjugate him to hard labor. (25:43)

It goes without saying that we are a nation of rachamanim bnei rachamanim, compassionate sons of compassionate (fathers). We do not need to be exhorted not to take advantage of the weak and disadvantaged. While it is true that the individual who sold himself as a slave, to a certain extent, deserves the indignities that come with being subjugated to a master – such lording over a brother is limited. This man either was a thief or he was unable (or did not want) to earn a decent living, so he either sold himself or bais din sold him as…

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Home -> 5784 -> Emor

ובת איש כהן כי תחל לזנות את אביה היא מחללת

Sruly Schnair
In Emor, 5784

If the daughter of a Kohen will be desecrated through adultery, she desecrates her father. (21:9)

The Torah explains what a tragedy truly is. A young woman, married or betrothed, commits an act of adultery. The actual act is an egregious sin in its own right, but her pedigree magnifies the sin. This woman’s father is a Kohen, member of the Priestly family. Thus, not only does she disgrace herself, but she also humiliates and defames her father. As a result, her punishment is more harsh than if she had been the daughter of a Yisrael. The word seichel is translated as desecrated, a derivative of challal or chillul. Seichal, posits Horav Shlomo Kluger, zl, can…

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