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Home -> 5786 -> Tazria

אשה כי תזריע וילדה זכר

Sruly Schnair
In Tazria, 5786

When a woman conceives and gives birth to a male. (12:2)

Parshios Tazria/Metzora deal almost exclusively with the laws pertaining to negaim, spiritual plagues, of which tzaraas is most prominent.  These are physical manifestations which represent spiritual flaws in the character of the afflicted person.  Thus, it begs elucidation that Parshas Tazria begins with the laws of tumas yoledes, the spiritual contamination of a woman who gives birth, followed by the exhortation to perform the bris milah on the eighth day of the infant’s life.  How do bris milah and the laws of tzaraas align?  Perhaps the laws surrounding bris milah and its underlying hashkafah, outlook, give us a glimpse into…

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Home -> 5786 -> Metzora

זאת תהיה תורת המצורע

Sruly Schnair
In Metzora, 5786

This shall be the law of the metzora. (14: )

Since Parshios Tazria/Metzora address physical manifestations of spiritual maladies, it was suggested that it would be an opportune time to address both the Torah’s and Chazal’s exhortations concerning taking care of one’s health.  The immediate reaction will probably be, “What do health issues have to do with a commentary on the parshah?”  This is probably a good question.   Due to the importance of reminding everyone that we were placed on the world to serve Hashem, and sick people find it challenging to properly serve Him. It would be prudent for an individual to address his known and even unknown health…

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Home -> 5786 -> Shemini

וידם אהרן

Sruly Schnair
In Shemini, 5786

And Aharon was silent. (10:3)

On what should have been the most exalted and auspicious day of Aharon HaKohen’s life – the inauguration of the Mishkan with Aharon as the Kohen Gadol, alongside his sons who would serve as Kohanim –he was stunned by the sudden (what appeared to be) inexplicable and devastating loss of his two sons.  They did not just die.  They were struck by a Heavenly conflagration which burned from within, leaving their bodies intact.  The Torah describes Aharon’s heroic response: no response, Va’yidom Aharon; “And Aharon was silent (actually mute).” Prior to attempting to explain Aharon’s response and from where he…

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Home -> 5786 -> Shemini

וידם אהרן

Sruly Schnair
In Shemini, 5786

And Aharon was silent. (10:3)

The Torah praises Aharon HaKohen’s silence in the face of tragedy.  What distinguishes silence from speech?  Should Aharon not have eulogized his two sons for all the exemplary qualities they possessed?  Should he not have wept copious tears over the terrible personal and communal loss of two such shining stars?  Horav Aviezer Piltz, shlita (Rosh Yeshivas Tifrach), explains that, when Moshe Rabbeinu said, B’keruvai Ekadesh v’al pnei kol ha’am Eichabed; “I will be sanctified through those who are nearest to Me, thus, I will be honored before the entire people” (ibid 10:3), Moshe responded, “I knew that the Mishkan would…

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Home -> 5786 -> Shemini

ומפתח אהל מועד לא תצאו פן תמתו

Sruly Schnair
In Shemini, 5786

Do not leave the entrance of the Ohel Moed, lest you die. (10:7)

Every once in a while, I write a d’var Torah as a public service, an area from which we may all benefit.  The Rambam (Hilchos Bi’as Mikdash 2:5) writes: “A Kohen who leaves the Bais HaMikdash during the Avodah, while he is preparing the sacred service, may be punished by death – regardless of his position – be it Kohen Gadol or Kohen Hedyot.  He derives this from the above pasuk, adding that one should not forsake the sacred service and run out as if in a rush, confused or disturbed.  Furthermore, even if he hears news (death of a…

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Home -> 5786 -> Tzav

זאת תורת החטאת במקום אשר תשחט העלה

Sruly Schnair
In Tzav, 5786

This is the law of the sin-offering where the elevation-offering is slaughtered. (6:18)

In the event that there happens to be blood from a korban olah and blood from a korban chatas that require zerikah, application, on the Mizbayach, Altar, that of the Chatas, sin offering, is applied first, since the zerikah, application, on the Mizbayach, Altar, that of the Chatas, sin offering, is applied first, since the Chatas atones for more grievous sins than does the Korban Olah.  Furthermore, Chazal (Zevach 89A) liken the sin offering to an intercessor who appeases someone who has been wronged, and the olah is like a gift given to a person after the fact, as a…

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Home -> 5786 -> Tzav

אם על תודה יקריבנו

Sruly Schnair
In Tzav, 5786

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

A KorbanTorah, thanksgiving offering, is brought by the beneficiary/survivor of a life-threatening crisis.  Chazal (Berachos 54b) break this obligation down into four categories: yordei ha’yam, those who have crossed the sea; holchei midbaros, those who have traveled the wilderness; choleh she’ nisrapeh, those who have been healed from serious illness; and chavush she’yotzei mi’bais ha’assurim, those who have been released from captivity.  Obviously, the obligation for gratitude exceeds these four cases, but they serve as primary examples. On a practical level, the Torah instructs the individual who brings the korban to prepare a large, festive meal, and invite all of…

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Home -> 5786 -> Tzav

אם על תודה יקריבנו

Sruly Schnair
In Tzav, 5786

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

Chazal teach that one who has been saved from danger is obligated to bring a korban todah.  Unlike most korbanos, the todah was accompanied by forty loaves of bread which had to be eaten within a single day and night.  The abundance of food and the compressed time frame virtually required that others be invited to share in the meal.  The Torah, in effect, mandated publicity. Some people enjoy the attention they receive when everyone is patting them on the back and wishing them well.  Others are private people who shun the public limelight and view attention-grabbing as showboating, grandstanding….

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Home -> Vayikra -> 5786

ויקרא אל משה

Sruly Schnair
In 5786, Vayikra

Hashem called to Moshe. (1:1)

Chazal (Midrash Rabbah) note that Moshe Rabbeinu actually had ten names, but he is called Moshe, which was the name which Pharaoh’s daughter gave to him.  Va’tikra shemo Moshe, va’tomer ki min ha’mayim meshisuhu; “She called his name Moshe, as she said, ‘For I drew him from the water’” (Shemos 2:10).  It is a great name which recalls the most memorable event in the life of Bisyah, Pharaoh’s daughter.  Linguistically, however, the name appears enigmatic.  If Moshe was drawn from the water, he should have been called Mashui, not Moshe.  The name Moshe implies the future tense, one who will…

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Home -> Vayikra -> 5786

ויקרא אל משה

Sruly Schnair
In 5786, Vayikra

Hashem called to Moshe. (1:1)

The Midrash underscores the fact that Moshe Rabbeinu had ten names.  Hashem called to Moshe, summoning him by the name which Bisyah bas Pharaoh had given to him.  This is not the first time that the Torah mentions his name.  Why does the Midrash choose Vayikra el Moshe as the place for commenting about Moshe’s name?  Perhaps it is the textual relationship – Vayikra, He called, with the naming of Moshe by Bisyah, Vatikra shemo Moshe (Shemos 2:10).  The kriah, calling out by Hashem, could be viewed as official confirmation of Bisyah’s kriah in naming him. In any event, the…

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