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Home -> 5784 -> Tazria

וביום השמיני ימול בשר ערלתו

Sruly Schnair
In Tazria, 5784

On the eighth day, his foreskin shall be circumcised. (12:3)

Chazal (Midrash Tanchuma) teach that Bris Milah is so beloved to Hashem that the Almighty promised Avraham Avinu that anyone who is mahul, circumcised, will not descend to Gehinom, Purgatory. While this idea in and of itself is incredible, it becomes more compelling when we take into consideration that it grants a free pass to even the most profligate sinner. Horav Shalom Schwadron, zl, explains this based on the conclusion of the Midrash, “Come and see how much Klal Yisrael love the mitzvos. They spend (large amounts of) money to celebrate and fulfill the mitzvos with great joy – even…

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Home -> 5784 -> Tazria

ובמלאות ימי טהרה ... תביא כבש בן שנתו לעולה ובן יונה או תור לחטאת

Sruly Schnair
In Tazria, 5784

Upon the completion of the days of her purity… she shall bring a sheep within its first year for an elevation/burnt offering, and a young dove or a turtledove for a sin-offering. (12:6)

The Baal HaTurim notes that, throughout the Torah, turim, young doves, are mentioned before bnei yonah, turtledoves, except for the korban of the yoledes, postpartum sacrifice, when bnei yonah precede turim. He explains that the korban which the woman brings at the end of her yemei taharah, days of purification, consists of a single bird – either a tor or a ben yonah. The nature of the turtledove (which also goes by the name mourning dove) is that, when it is separated from its mate, it mourns it and refuses to mate with another. Therefore, it is more appropriate to…

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Home -> 5784 -> Tazria

בדד ישב מחוץ למחנה מושבו

Sruly Schnair
In Tazria, 5784

He shall dwell in isolation; his dwelling shall be outside the camp. (13:46)

Alone means completely alone – not simply as the result of his impure state. If that would have been the case, he would have been able to congregate in a “metzora colony” where everyone like him was tamei, ritually impure. Indeed, Rashi says that he should be secluded from other metzoraim as well. The reason for this is quite simple. The slanderer is supposed to spend quality time introspecting his own faults, rather than focusing on those of others. When a group of negative people get together, they only see the faults of others, never of themselves. They create an…

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Home -> 5784 -> Shemini

ותצא אש מלפני ד' ותאכל אותם וימותו לפני ד'

Sruly Schnair
In Shemini, 5784

A fire came forth from before Hashem and consumed them, and they died before Hashem. (10:2)

The Talmud enumerates a number of deficiencies in the elevated rectitude of such tzaddikim as Nadav and Avihu, which led to their untimely tragic passing. One of the comments which begs elucidation is that they would walk behind Moshe Rabbeinu and Aharon HaKohen, with the rest of the nation following them, and they would say, “When will those two elders pass away, and you and I will lead the generation?” Hashem responded, “We will see who will bury whom.” Are we to believe that they were so callous as to “wait” for their father’s and uncle’s deaths; so that they…

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Home -> 5784 -> Shemini

ויאמר משה אל אהרן הוא אשר דבר ד' לאמר בקרבי אקדש ועל פני כל העם אכבד וידם אהרן

Sruly Schnair
In Shemini, 5784

Moshe said to Aharon: Of this did Hashem speak, saying: “I will be sanctified through those who are nearest Me; thus, I will be honored before the entire people.” And Aharon was silent. (10:3)

What happened to Nadav and Avihu and the circumstances under which their deaths occurred are beyond us. Chazal present various reasons for their untimely deaths, but these reasons apply only to someone who, like them, had reached the capstone of closeness with Hashem. The higher one is, the closer one gets, the more Hashem demands of him. Aharon HaKohen’s reaction (or non-reaction) is equally beyond us. Anyone who has himself – or known someone who has – sustained such a mind-numbing tragedy, either stands in awe of Aharon or questions him. His muted reaction is mind-boggling. As soon as the…

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Home -> 5784 -> Shemini

ואת החזיר כי מפריס פרסה הוא ... והוא גרה לא יגר טמא הוא לכם

Sruly Schnair
In Shemini, 5784

And the pig, for its hoof is split … but it does not chew its cud, it is unclean to you. (11:7)

The commentators explain the reason the Torah focuses on the pig’s singular kosher sign. The pig, which is the prototypical charlatan, puts forth its kosher sign as if declaring, “See, I am kosher,” expecting people to ignore that it does not chew its cud. Indeed, we have more to fear from those who claim to be observant than from those who do not conceal their estrangement from mitzvos. Despite its despicable nature in attempting to fool people, the chazir has one positive aspect to it, which is alluded by its name – chazir – which means “return.” The Shlah HaKadosh…

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Home -> 5784 -> Shemini

אל חשקצו את נפשותיכם ... ולא תטמאו בהם ונטמתם בם

Sruly Schnair
In Shemini, 5784

Do not draw abomination for yourselves… you shall not make yourselves impure, therewith, and thus become impure. (11:43)

Chazal (Yoma 39a) teach, “Sin stupefies the heart of a person who commits it.” This is noted from the pasuk, “Do not impurify yourselves with them, so you not be thereby impurified.” Do not read it as v’nitmeisem, and you will become impure. Rather, read it v’nitamtem, you will become stupefied/ befuddled/confused. In Yiddish, we would translate it as farshtupped, stuffed up. He no longer has control over himself; his sinful behavior seriously alters his ability to think rationally. Horav Eliyahu Lopian, zl, derives an important principle from here. When the Torah exhorts us al tishaktzu, do not draw abomination…

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Home -> 5784 -> Tzav

צו את אהרן ואת בניו לאמר

Sruly Schnair
In Tzav, 5784

Command Aharon and his sons, saying. (6:2)

The Torah begins the parshah with the laws concerning the Korban Olah, Elevation/Burnt Offering, in which the entire animal is burnt on the Altar. While the Torah introduces the laws of korbanos with the word v’amarta, “and you should say,” it introduces the Korban Olah with the more emphatic tzav, “command.” Rashi explains that this implies that the Torah is urging the Kohanim to be especially zealous in carrying out this service and to make a point to underscore this exhortation to future generations of Kohanim.  Rabbi Shimon (Kiddushin 29a) presents an additional caveat that this exhortation is especially relevant…

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Home -> 5784 -> Tzav

תפיני מנחת פתים תקריב

Sruly Schnair
In Tzav, 5784

A repeatedly baked offering, broken into pieces. (6:14)

The concept of petisah, pitim, breaking the minchah into pieces, applies to all Korbanos Minchah that are baked. The Korban Minchah brought by the Kohen Gadol is slightly different, but the requisite of pitim applies. The Korban Minchah is the korban of choice that the poor man offers, simply due to economics. Horav Aharon Bakst, zl, observes how far the Torah has gone in order to protect the feelings of the poor man (ani). His wealthy counterpart brings a fowl or sheep for a korban. It is large and takes a while to be consumed. The Korban Minchah “disappears” quickly…

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Home -> 5784 -> Tzav

והכהן המשיח תחתיו מבניו יעשה אתה

Sruly Schnair
In Tzav, 5784

The Kohen from among his sons who is anointed in his place shall perform it. (6:15)

The pasuk refers to a Kohen Gadol who is anointed when he assumes the office of the High Priesthood as the successor to Aharon HaKohen. Concerning Shemos 28:1, “Now you bring near to yourself Aharon, your brother, and his sons with him,” the Midrash comments (Shemos Rabbah 37:4), “When Hashem said these words (Take Aharon your brother and his sons), Moshe Rabbeinu became ill at ease. (He felt bad that he would not serve as Kohen Gadol.) Hashem told him, “I had the Torah, and I gave it to you. If not for it, I would have destroyed My world.”…

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