Sruly Schnair

אלה פקודי המשכן

These are the accountings of the Mishkan. (38:21)

The Torah dedicates four parshiyos to details of the construction of the Mishkan, its keilim, utensils, and the Bigdei Kehunah, Priestly vestments, worn by the Kohanim when they performed the avodah, service, in the Mishkan/Bais Hamikdash. Both Parashas Vayakhel and Parashas Pekudei recap the many contributions and utensils required for the construction of the Mishkan. All of this was for the place in which Hashem’s Shechinah, Divine Presence, would repose here on earth. Basking in the Shechinah’s Presence would seem to be the penultimate experience. Coming to Yerushalayim just to be in the Holy City, near the Bais Hamikdash, would…

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וביום השביעי יהיה לכם קדש שבת שבתון לד'

Sruly Schnair In 5779, Vayakhel

But the seventh day shall be holy for you, a day of complete rest for Hashem. (35:2)

The Zohar HaKadosh (Parashas Korach) writes: “The Shechinah, Divine Presence, did not move away from Klal Yisrael on Shabbos and Yamim Tovim – even on Shabbosos of chol, weekday.” Obviously, the term Shabbosos d’chol, weekday Shabbos, or Shabbos weekday is fraught with ambiguity. Shabbos and chol are incongruous to one another. How do they weave together to create a Shabbos of weekday? Each in his own inimitable manner, the commentators address this Zohar. In U’Masuk Haor, Horav Shlomo Levenstein, Shlita, cites a number of expositions. I have selected a few that offer food for thought. The Pri Megadim (Kuntros Mattan…

Home -> Vayakhel -> 5779

לא תבערו אש בכל משבתוכם ביום השבת

Sruly Schnair In 5779, Vayakhel

You shall not kindle fire in any of your dwellings on the Shabbos day. (35:3)

The Torah can be understood only through the interpretive eyes of the Oral Law. This prohibition is a classic example of this verity. Chazal teach that only the creation of fire and use of it for cooking or baking are prohibited. There is, however, no prohibition against enjoying its benefits, such as light and heat. The Tzedukim, Saducees, forbade all use of fire. Thus, Shabbos was a day during which they sat in the dark and consumed cold food. (How fitting that one who does not allow the Torah (as given on Har Sinai – both written and oral) to…

Home -> Vayakhel -> 5779

ראו קרא ד' בשם בצלאל... וימלא אתו רוח אלקים בחכמה בתבונה ובדעת... ולהורות נתן בלבו

Sruly Schnair In 5779, Vayakhel

“See, Hashem has proclaimed by name Betzalel… He filled him with G-dly spirit, with wisdom, insight and knowledge…He gave him the ability to teach. (35:31,34)

Hashem selected the young Betzalel to become the master architect of the Mishkan, as he was endowed with exceptional wisdom, insight and knowledge. He had the necessary knowledge vital to creating a dwelling place for the Shechinah, Divine Presence. Chazal (Tanchuma Mikeitz 69) teach that Betzalel manifested his extraordinary qualities and talents even before his appointment to this distinguished position. Hashem grants wisdom to one who already possesses wisdom. Yahiv chochma la’chakimi; “He grants wisdom to the wise” (Daniel 2:2). It makes sense to grant wisdom to the wise. After all, they will know what to do with it. Chazal (Midrash)…

Home -> Ki Sisa -> 5779

כי תשא את ראש בני ישראל לפקדיהם ונתנו איש כפר נפשו...ולא יהיה בהם נגף בפקד אתם

Sruly Schnair In 5779, Ki Sisa

When you take the count of Bnei Yisrael to their numbers, each man shall give an atonement pledge…so that there should not be a plague when you count them. (30:12)

Jews are counted when necessary, but with great sensitivity and trepidation. Rashi explains that when counting Jews, we refrain from taking a head count; rather, each person gives a machatzis, half-shekel, [to represent] themselves. These half-shekels are counted in their stead. In this manner, we avoid the chance of ayin hora, evil eye, which, when cast upon a person (even inadvertently), can catalyze a plague. (We take ayin hora very seriously!) Rabbeinu Bachya writes that when we count people individually, we single them out; likewise, Hashem examines their deeds individually. We are in a better position as part of the…

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ועשית אותו שמן משחת קודש

Sruly Schnair In 5779, Ki Sisa

Of it you shall make oil of sacred anointment (30:25)

The shemen ha’mishchah, oil of anointment, was used exclusively for sacred purposes, such as anointing the Ohel Moed, the Kohen Gadol and the keilim, vessels in the Mishkan/Bais Hamikdash. In examining the shoresh, root, of the mitzvah, the Sefer HaChinuch writes that Hashem wanted us to perform an act ourselves, on the day that we go up to be inaugurated to the honor of performing His holy service l’haros banu gedulah u’shevach, to indicate greatness and praise in us. This is the anointing of the oil. Horav Yitzchok Zilberstein, Shlita, comments that the words, “to indicate greatness and praise in…

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וישב העם לאכל ושתו ויקמו לצחק

Sruly Schnair In 5779, Ki Sisa

The people sat to eat and drink and they got up to revel. (32:6)

Rashi explains that the term, l’tzacheik, to revel, implies the three cardinal sins: idolatry; licentiousness; and murder. In addition to their worship of the Golden Calf, Bnei Yisrael committed immoral acts and murdered Chur (nephew of Aharon HaKohen and Moshe Rabbeinu and son of Miriam HaNeviah and Kaleiv ben Yefuneh). He attempted to restrain them and, as a result, he became their first victim. Chur sacrificed his life Al Kiddush Hashem, to sanctify Hashem’s Name. He is the first and only Jew who died Al Kiddush Hashem in the Torah. Surprisingly, there is no overt mention of his mesiras nefesh,…

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ועשית בגדי קדש לאהרון אחיך לכבוד ולתפארת

Sruly Schnair In Tetzaveh, 5779

You shall make vestments of sanctity for Aharon, your brother, for glory and splendor. (28:2)

The Bigdei Kehunah, Priestly vestments, were different from any other type of garment, because of their service l’kavod u’lsiferes, for honor and splendor. Furthermore, they are similar to the garments worn by the Heavenly Angels. Otzar Efraim quotes Gevuras Shimshon (cited by Horav Shlomo Levinstein, Shlita), who asserts that this is implied by Yechezkel HaNavi’s vision of Malach Michael, V’hinei ha’ish l’vush ha’badim; “And behold! The man clothed with linen” (Yechezkel 9:11). The Midrash explains that this alludes to the Bigdei Aharon HaKohen, the Priestly vestments of Aharon HaKohen, who was granted the honor of being clothed in the same…

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ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת

Sruly Schnair In Tetzaveh, 5779

You shall make vestments of sanctity for Aharon, your brother, for glory and splendor. (28:2)

Tiferes, beauty/splendor, is a term that is most often defined subjectively. Beauty is in the eye of the beholder. Thus, beauty/splendor is a term that may have various meanings, dependent upon the individual’s sensitivity to – and perception of – what connotes beauty. The fact that the Torah equates the Bigdei Kehunah with kavod, glory/dignity, implies that the beauty of the Priestly vestments was not necessarily a fashion show, artistic beauty, but rather, dignified splendor, a beauty that inspires, a beauty that catalyzes thoughtfulness. When the Kohen Gadol wore his Priestly vestments, he inspired the people who viewed him as…

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ושמת את שתי האבנים על כתפת האפד אבני זכרון לבני ישראל ונשא אהרן את שמותם לפני ד' על שתי כתפיו לזכרון

Sruly Schnair In Tetzaveh, 5779

You shall place the two stones on the shoulder straps of the Eiphod, remembrance stones for Bnei Yisrael; and Aharon shall carry their names before Hashem on both his shoulders as a remembrance. (28:12)

Twice remembrance. The remembrance is for Hashem – not Aharon HaKohen. Chazal say (Midrash Rabbah 38:8) that the names of the Shevatim, tribes, which are engraved upon the stones of the Eiphod, cannot be the subject of the remembrance. (They probably are not being remembered.) Remembrance is a term that applies to a subject that either is not here or is not presently visible. Since the names of the tribes are visible, the term remembrance is not applicable to them (in this context); rather, by seeing the names of the tribes, Hashem acknowledges their tzidkus, righteousness. What is their righteousness?…

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אלה פקודי המשכן

These are the accountings of the Mishkan. (38:21)

וביום השביעי יהיה לכם קדש שבת שבתון לד'

But the seventh day shall be holy for you, a day of complete rest for Hashem. (35:2)

לא תבערו אש בכל משבתוכם ביום השבת

You shall not kindle fire in any of your dwellings on the Shabbos day. (35:3)

ראו קרא ד' בשם בצלאל... וימלא אתו רוח אלקים בחכמה בתבונה ובדעת... ולהורות נתן בלבו

“See, Hashem has proclaimed by name Betzalel… He filled him with G-dly spirit, with wisdom, insight and knowledge…He gave him the ability to teach. (35:31,34)

כי תשא את ראש בני ישראל לפקדיהם ונתנו איש כפר נפשו...ולא יהיה בהם נגף בפקד אתם

When you take the count of Bnei Yisrael to their numbers, each man shall give an atonement pledge…so that there should not be a plague when you count them. (30:12)

ועשית אותו שמן משחת קודש

Of it you shall make oil of sacred anointment (30:25)

וישב העם לאכל ושתו ויקמו לצחק

The people sat to eat and drink and they got up to revel. (32:6)

ועשית בגדי קדש לאהרון אחיך לכבוד ולתפארת

You shall make vestments of sanctity for Aharon, your brother, for glory and splendor. (28:2)

ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת

You shall make vestments of sanctity for Aharon, your brother, for glory and splendor. (28:2)

ושמת את שתי האבנים על כתפת האפד אבני זכרון לבני ישראל ונשא אהרן את שמותם לפני ד' על שתי כתפיו לזכרון

You shall place the two stones on the shoulder straps of the Eiphod, remembrance stones for Bnei Yisrael; and Aharon shall carry their names before Hashem on both his shoulders as a remembrance. (28:12)

YEARS

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