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ובא אשר לו הבית... והבא אל הבית ... יטמא

Sruly Schnair
In Tazria, Metzora, 5780

The one to whom the house belongs shall come… (14:35) Anyone who comes into the house…shall be contaminated (14:46)

A house that has a tzaraas plague, appear on its structure is rendered tamei, ritually contaminated. This is a miraculous phenomenon which occurs only in Eretz Yisrael. If it does not disappear, the walls – and, at times, the entire structure – is demolished. Initially (Ramban), tzaraas on a house is Hashem’s subtle rebuke to its owner. Something is amiss in his behavior. The house is his first warning. Hashem first afflicts (he who is deserving) something outside of his body. If he does not listen to the message and positively alters his demeanor, the ailment will spread to his…

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Home -> 5780 -> Shemini

ויאמר משה אל אהרן קרב אל המזבח ועשה את חטאתך ואת עלתך וכפר בעדך ובעד העם

Sruly Schnair
In Shemini, 5780

Moshe said to Aharon: “Come near to the Altar and perform the service of your Sin-offering and your Olah-offering, and provide atonement for yourself and for the people.” (9:7)

Aharon HaKohen was reluctant to approach the Mizbayach, because he was ashamed of his role in the creation of the eigal ha’zahav, Golden Calf. Moshe Rabbeinu attempted to assuage his perceived guilt and apparent shame, saying, “Why are you embarrassed? It is for this reason that Hashem chose you to be the Kohen Gadol, High Priest.” Simply, this means that Hashem chose Aharon to fill the position; therefore, he must execute the service. It is not an optional, arbitrary position. It is mandatory. Alternatively, the Degel Machane Efraim explains that it was specifically Aharon’s sense of shame and inadequacy that…

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Home -> 5780 -> Shemini

ויהי ביום השמיני קרא משה לאהרון ולבניו ולזקני ישראל

Sruly Schnair
In Shemini, 5780

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

The command to bring the offerings was for Aharon HaKohen alone. Why were the Zekeinim, Elders, included in the summons? Rashi explains that Moshe Rabbeinu wanted the Elders to hear for themselves that Hashem had elevated Aharon to the position of Kohen Gadol, High Priest. They should not suspect that Aharon had seized it for himself, or that Moshe had played favorites and given it to his older brother. Partiality, especially toward close relatives, has a way of raising people’s ire. To assuage the situation and clear the air, Moshe stated that it was Hashem’s command. It is certainly true…

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Home -> 5780 -> Shemini

זאת החיה אשר תאכלו

Sruly Schnair
In Shemini, 5780

These are the life forms that you may eat. (11:2)

Rashi explains that the word chayah, life, is related to the word chaim, life. Because Klal Yisrael are davuk, cleave, to Hashem, they are fit to be alive. He separated them from impurity and decreed commandments upon them in order to maintain their purity of soul, thus continuing their relationship with Hashem, which, consequently, grants them life. To put it simply: Our adherence to the laws of kashrus grants us “life” status. Our people have kept the laws of kashrus for thousands of years, ever since Hashem gave us the Torah. Hashem entered into a covenant with the Jewish People…

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Home -> 5780 -> Shemini

אל תשקצו את נפשתיכם בכל השרץ השרץ ולא תטמאו בהם ונטמתם בם

Sruly Schnair
In Shemini, 5780

Do not make your souls abominable by means of any teeming thing; do not contaminate yourselves through them lest you become contaminated through them. (11:43)

Thorough the vehicle of a number of mitzvos, the Torah exhorts us to distance ourselves from prohibited foods. The prohibitions come in various forms: Some foods have once been kosher/appropriate for eating until they contracted a form of tumah, ritual contamination, rendering them spiritually unsuitable for Jewish consumption. Neveilah is a dead carcass, which has not been ritually slaughtered, rendering it unkosher, so that it is tamei, unclean. Sheratzim, creeping creatures, in various sizes and physical build, may not be eaten. Bugs and insects, both land and water based, are restricted from Jewish consumption. They are all included under the…

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Home -> 5780 -> Tzav

צו את אהרן ואת בניו לאמר זאת תורת העולה

Sruly Schnair
In Tzav, 5780

Command Aharon and his sons, saying: “This is the law of the Elevation /Burnt offering.” (6:2)

When a commandment regarding the korbanos, offerings, was presented to the nation/Kohanim/Priests, it was introduced with the word v’amarta, “and you shall say,” or dabeir, “speak.” This is the first time that the emphatic term tzav, command, is employed. Chazal teach, that in circumstances which involve a loss of money greater urgency is required, so that the Kohanim act zealously in the performance of their duties and that they transmit this urgency and need for zealousness to the ensuing generations. (The commentators render a number of explanations which shed light on the monetary loss associated with the Korban Olah, Burnt-Offering….

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Home -> 5780 -> Tzav

צו את אהרן ואת בניו לאמר זאת תורת העולה

Sruly Schnair
In Tzav, 5780

Command Aharon and his sons, saying: This is the law of the Elevation/Burnt offering. (6:2)

Previously,commandment/instructions concerning the korbanos, offerings, were introduced with the less-emphatic term, emor, “say,” or dabeir, “speak.” The word, tzav, command, implies that the Kohanim are being urged to be especially ardent in performing the service of the Korban Olah with alacrity. Chazal teach that this exhortation (tzav) must be repeated constantly to future generations. Furthermore, this introduction is especially relevant whenever a monetary loss (such as the Korban Olah in which the Kohanim receive nothing of the korban, since all of the meat is burned) is involved. If money (or the loss thereof) plays such a significant role in the…

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Home -> 5780 -> Tzav

וישחט ויקח משה מדמו ויתן על תנוך אזן אהרן הימנית

Sruly Schnair
In Tzav, 5780

And (Moshe) he slaughtered (the ram), and Moshe took from the blood and put it on Aharon’s ear. (8:23)

Moshe Rabbeinu was concluding his brief tenure as Kohen Gadol. Soon, his older brother, Aharon HaKohen, would be invested in the Kehunah Gedulah, High Priesthood, with his descendants following him as Kohanim. Moshe slaughtered the ayil ha’miluim, inauguration ram. It was a Korban Shelamim, Peace-Offering, with this service serving as the conclusion of the process by which the Kohanim were consecrated for their new role in Jewish life. In this pasuk, the word vayishchat, “and he slaughtered,” has the trop, cantillation mark, shalsheles, a sign which rarely appears in the Torah and which gives great emphasis to the word upon…

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Home -> Vayikra -> 5780

אדם כי יקריב מכם קרבן

Sruly Schnair
In 5780, Vayikra

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

Unlike pagan offerings and the “dogma” surrounding that form of worship, korbanos which are mandated by Hashem are not meant to influence the Almighty.  Pagan sacrifice was meant to appease their pantheon of gods and other imaginary idol figures.  Humans were taught to believe that by offering various forms of sacrifices to the gods, they would succeed in dissipating his anger.  How fortunate are we that we have been blessed with minds that comprehend that such an idea is ludicrous. When we distance ourselves from Hashem through sin, we must seek an avenue of return, a medium for narrowing the…

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Home -> Vayikra -> 5780

אדם כי יקריב מכם קרבן

Sruly Schnair
In 5780, Vayikra

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

The word korban is derived from karov, close/near.  A korban brings us closer to Hashem.  The Navi Hoshea (6:6) states, “For I (Hashem) wanted chesed, acts of lovingkindness, and not a korban.”  Chesed is being presented as being on par with korbanos, but also as being better than korbanos.  Chesed brings about atonement, but chesed has an advantage that exceeds the korban effect.  Maharal (Nesivos Olam/Nesiv Gemilus Chassadim) explains that chesed elevates a person, granting him a higher level of spirituality, while a korban does not.  As Horav Tzvi Kushelevsky, Shlita, puts it: “Chesed elevates a person above his natural…

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