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Home -> Kedoshim -> Acharei Mos

איש איש מבני ישראל אשר יתן מזרעו למלך מות ימות עם הארץ ירגמהו באבן ואם העלם יעלימו עם הארץ את עיניהם מן האיש ההוא בתתו מזכעו למלך לבלתי המית אתו... ושמתי את פני באיש ההוא

Sruly Schnair
In Acharei Mos, Kedoshim, 5780

Any man from Bnei Yisrael… who shall give of his seed to Molech (Idol) shall be put to death; the people of the land shall pelt him with stones. But if the people of the land avert their eyes from that man when he gives from his offspring to molech, not put him to death – then I shall concentrate My attention upon that man. (20:2,4,5)

Chazal identify a number of ambiguities concerning the pshat, explanation, of this pasuk. We will focus on two of them. The second pasuk states: “But if the people of the land avert their eyes… not to put him to death.” Why are the Jewish people referred to as am ha’aretz, “people of the land”? This vernacular suggests that their primary focus is to settle the land. Second; what is the meaning of the phrase “not to put him to death”? Why not simply say:  “they will not kill him”? The pesukim concerning the Molech debacle are unusually redundant. The Tevuos…

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Home -> Metzora -> Tazria

בגדיו יהיו פרומים וראשו יהיה פרוע

Sruly Schnair
In Tazria, Metzora, 5780

His clothes shall be rent, his head shall be wild. (13:45)

It is vital that people recognize that the metzora, spiritual leper, is impure, and, as a result, people will veer away from him. The Sefer HaChinuch explains the source/root of this mitzvah. (Not a reason, because reasons are not given for mitzvos. Mitzvos are mandated, and only Hashem knows the true reason.) The metzora should take his distancing from his people as an example for his neshamah, soul. A person is distanced from all good as a result of his sin, in order that he be inspired to repent from his evil way. As a result of his slanderous speech…

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Home -> Metzora -> Tazria

בדד ישב מחוץ למחנה מושבו

Sruly Schnair
In Tazria, Metzora, 5780

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

Someone comes over and says, “Have you heard the latest about Moshe?” (Fictitious name) The perfect response, as noted by the Baalei Mussar, Ethicists, is: “Let me ask you a simple question. Did you make it your business to run the information (concerning Moshe) through your three sieves?” “What three sieves?” you ask. “Well, the first sieve is the one of emes, truth. Are you absolutely certain that what you are about to say is true?” At this point, the individual who was about to share a nice bit of information hesitates and says, “I heard it from someone whom…

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Home -> Metzora -> Tazria

כי תבואו אל ארץ כנען ... ונתתי נגע צרעת בבית ארץ אחוזתכם

Sruly Schnair
In Tazria, Metzora, 5780

When you arrive in the land of Canaan… and I will place a tzaraas affliction upon a house in the land of your possession. (14:34)

A well-known Rashi teaches that the news concerning a plague of tzaraas appearing on one’s house was to be taken with a grain of salt. While at first it seems tragic that one should suffer the loss of his home, there was a rewarding caveat to the destruction of the house. When the Canaanim heard of the impending arrival of the Jews into the land which they had inhabited, they hid their treasures in the walls, so that the Jews would not benefit from them. Now that the house was destroyed, the concealed places revealed all of the hidden treasure….

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Home -> Metzora -> Tazria

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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