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Home -> 5783 -> Metzora

ואם דל הוא ואין ידו משגת

Sruly Schnair
In Metzora, 5783

If he is poor and his means are not sufficient. (14:21)

The Torah goes out of its way to be sensitive to the needs of one who is impoverished. I refer to one who simply has no means of providing for his family. Poverty is, for the most part, something either we hear about – but do not actually experience – or towards which we conveniently close our eyes because it makes us feel uncomfortable and guilty. This does not mean that it does not exist. Serious pockets of poverty exist all over, especially in families who have made Torah their life’s endeavor. Since, baruch Hashem, most of us remain spectators,…

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Home -> 5783 -> Metzora

להורות ביום הטמא וביום הטהור זאת תורת הצרעת

Sruly Schnair
In Metzora, 5783

To rule on which day it is contaminated and on which day it is purified; this is the law of tzaraas. (14:57)

The one who speaks lashon hora, who slanders with impunity, has a jaundiced view of people. In order to speak negatively about someone, it is natural (and probably necessary) to knock down his personal opinion of the subject of his lashon hora a few notches. He, therefore, has no qualms about humiliating him, because, after all, what is he? While this attitude may not course through the mind of every baal lashon hora, the mere fact that he is callous and unfeeling concerning the feelings of his fellow Jew is an indication that he has a low opinion of him….

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Home -> 5783 -> Shemini

ויהי ביום השמיני קרא משה לאהרן ולבניו ולזקני ישראל

Sruly Schnair
In Shemini, 5783

It was on the eighth day, Moshe called to Aharon and his sons and to the elders of Yisrael. (9:1)

Rashi explains that, when Moshe Rabbeinu summoned Aharon, he also asked the zekeinim, elders, to join them. It was important for the zekeinim to hear/see that Al pi haDibur Aharon nichnas u’meshameish b’Kehunah Gedolah, v’lo yomru meieilav nichnas, “In accordance with the statement (dibur) of G-d, Aharon enters and officiates in the office of Kehunah Gedolah, and they should not say he enters the office of Kehunah Gedolah on his own.” Apparently, Moshe Rabbeinu was concerned that the people would criticize the appointment of Aharon HaKohen as Kohen Gadol. Thus, he underscored that it was al pi haDibur, by Hashem’s…

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Home -> 5783 -> Shemini

ואל בני ישראל תדבר לאמר קחו שעיר עזים לחטאת ועגל וכבש ... לעולה

Sruly Schnair
In Shemini, 5783

And to Bnei Yisrael speak as follows: Take a he-goat for a sin-offering and a calf and a sheep… for an elevation offering. (9:3)

The Sifra identifies the sins for which the eigal, calf, and the se’ir izzim, he-goat, atoned. The eigal was offered to expiate the sin of the golden calf. The goat served as an atonement for the sin of selling Yosef as a slave and slaughtering a goat in order to dip Yosef’s multi-colored tunic into its blood. Understandably, the sin of the Golden Calf was the catalyst for the Mishkan which atoned for it. What does mechiras Yosef, the sale of Yosef, have to do with the eighth day of milluim, inauguration, of the Mishkan? Some form of identification was…

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Home -> 5783 -> Shemini

ואת החסידה

Sruly Schnair
In Shemini, 5783

And the chasidah (11:19)

The chasidah is a bird which the Torah declares not be kosher. This is enigmatic, since it is called chasidah as a result of the chesed, kindness, that it performs toward the members of its species. If it is so compassionate and shares its food with other chasidos, why is it deemed unkosher? One would think that such a noble trait would be reason to render it kosher. A well-known explanation – attributed to varied commentators – is that, while the chasidah does indeed direct its kindness towards members of its species, it does so exclusively to them. It distinguishes…

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Home -> 5783 -> Shemini

והתקדשתם והייתם קדשים ... ולא חטמאו את נפשתיכם ... להבדיל בין הטמא ובין הטהר ובין החיה הנאכלת ובין החיה אשר לא תאכל

Sruly Schnair
In Shemini, 5783

You are to sanctify yourselves and you shall become holy … and you should not contaminate yourselves … to distinguish between the contaminated and the pure and between the animal that may be eaten and the animal that may not be eaten. (11:44,47)

A significant portion of Parashas Shemini is devoted to the laws of kashrus. Added laws are stated in Parashas Re’eh. This indicates the critical importance for a Jew to observe the kosher dietary laws. As in all mitzvos, both positive and prohibitive, Hashem has His reason for their commandment. The Torah alludes to the idea that, in order for us to maintain our sanctity, we must adhere to the dietary laws. Sforno writes, since Hashem is holy, He wants His people to likewise be holy, so that they will be eternal, perceive their Creator, and follow in His path. This…

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Home -> 5783 -> Tzav

וזאת תורת המנחה

Sruly Schnair
In Tzav, 5783

This is the law of this meal-offering. (6:7)

In Parashas Vayikra, the Torah addresses the laws of the Korban Minchah. The Torah (2:1) begins the laws of Korban Minchah with a word not used regarding any of the other korbanos nedavah, voluntary offerings: Nefesh, soul (v’nefesh ki sakriv). Rashi explains that, concerning a Korban Minchah, the Torah makes an exception, since this inexpensive korban is usually the offering which a poor man brings. Hashem says, “I will regard it (the korban of an ani, poor man) as if he had offered his very soul. Concerning the Korban Minchah, Chazal (Menachos 110a) teach, Echad ha’marbeh v’echad ha’mamit, ubilvad she’yichavein…

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Home -> 5783 -> Tzav

אם על תודה יקריבנו

Sruly Schnair
In Tzav, 5783

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

One who has survived a life-threatening crisis brings a thanksgiving offering to Hashem as an expression of his gratitude. This gratitude goes far beyond the korban. On the contrary, it begins with the korban and should continue in every aspect of his life. He should never forget that he is alive by the grace of Hashem. Throughout Sefer Tehillim, David Hamelech reiterates his praises of Hashem in his gratitude to the Almighty for sustaining him throughout the difficult moments in his life. He went further than just thanking Hashem for the good. He understood that, with regard to Hashem, there…

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Home -> 5783 -> Tzav

והנותר מבשר הזבח ביום השלישי באש ישרף

Sruly Schnair
In Tzav, 5783

What is left over from the flesh of the feast-offering shall be burned in the fire on the third day. (7:17)

We are enjoined to burn the nosar, left-over meat of a korban, after the time limit for its consumption has passed. The simple reason for the burning of nosar, is that after a few days, the meat begins to spoil and emit a putrid odor. It is no longer edible and people will be disgusted by it. Hashem does not want kodoshim, consecrated meat of a korban, to be a source of repulsion. Thus, He commands us to rid ourselves of this meat through the most effective means. (This is actually a rationale given by the Sefer HaChinuch for the…

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Home -> Vayikra -> 5783

אדם כי יקריב מכם קרבן לד'

Sruly Schnair
In 5783, Vayikra

When a man among you brings an offering to Hashem. (1:2)

The underlying concept of korbanos, ritual offerings, is shrouded in deep, esoteric wisdom. The early commentators – such as Rambam, Ramban, Ibn Ezra – each presents his individual approach and opinion concerning the efficacy and purpose of korbanos. For our purposes, I will cite from the Ramban’s commentary to the beginning of the parshah: “Since the actions of humans are consummated through thought, speech and action, Hashem commanded that, when a person sins, he shall bring an offering. He shall place his hands on it, corresponding to the action component of his sin. Then he shall confess his sin, verbalizing…

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