Sruly Schnair

וכל כלי חרש אשר יפל מהם אל תוכו כל אשר בתוכו יטמא ואתו תשברו

All earthen vessels into which (something contaminated) falls, all that is within it shall be unclean, and it must be destroyed. (11:33)

Unlike wooden or metal vessels that are rendered (spiritually) unclean by virtue of being touched externally by an unclean object, klei cheres, earthenware vessels, become unclean only when the contaminated object is within the airspace of the vessel. External contact of a Klei cheres is not mitamei, does not render the earthenware vessel unclean. The Kotzker Rebbe, zl, explains this halachah as predicated on the notion that only something of value can be rendered unclean. Wood and metal possess intrinsic value. Thus, they can become unclean. Earth, however, has no intrinsic value, other than the fact that if it is formed…

Home -> Vayikra -> 5779

ויקרא אל משה וידבר ד' אליו

Sruly Schnair In 5779, Vayikra

And He called to Moshe; and Hashem spoke to Moshe. (1:1)

Psychologists talk about the importance of living a focused life. One who is focused possesses an inner peace borne from having direction, the knowledge of where he is heading, as well as a plan to get there. To live a focused life takes goals, practice and skill. The Torah does not rely on contemporary psychology. The Torah is the source of all psychology and ethics. Chazal derive from the above pasuk that Moshe Rabbeinu did not enter the Mishkan until Hashem called to invite him to enter. This was a manifestation of the attribute of daas, commonly translated either as…

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אדם כי יקריב מכם קרבן לד'

Sruly Schnair In 5779, Vayikra

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

Without a Bais Hamikdash where we can offer korbanos, offerings, we rely on our tefillos, prayers, to take the place of these korbanos. As such, our tefillos must be on the madreigah, spiritual plateau, of korbanos. The Sefer HaChinuch (Parashas Terumah, mitzvah of constructing the Mishkan) explains that korbanos, like the Mishkan, availed the Jew the opportunity to express himself to Hashem in a tangible manner. Thus, when a person sinned and brought a korban as penance, he was not getting by with a perfunctionary, Chatasi, “I sinned. I am sorry.” Rather, he offered a korban, an animal which would…

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והיה כי יאשם לאחת מאלה והתודה אשר חטא עליה

Sruly Schnair In 5779, Vayikra

When one shall become guilty regarding one of these matters, he shall confess what he has sinned. (5:5)

Horav S.R. HIrsch, zl, observes that in addressing the concept of vidui, confession regarding a sin, the Torah uses the word, v’hisvadah, which (loosely translated) means, “he shall confess,” but should really be translated, “he shall confess (acknowledge) to himself.” Hisvadah is hispaeil, reflexive form, that denotes a confession of guilt pointed at oneself. The sinner is not expected to “make confession” (as they do in other religions), certainly not to G-d, Who knows everything. He does not require our confession to make Him aware of our sins. It is to himself that the sinner must admit that he “missed…

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לא ישים עליה שמן ולא יתן עליה לבנה כי חטאת היא

Sruly Schnair In 5779, Vayikra

He shall not place oil on it nor shall he place frankincense on it, for it’s a sin-offering. (5:11)

The plain meal offering for a chatas, sin (offering), was brought for specific sins. This korban is part of the Korban Oleh v’yoreid, variable sin-offering, class, which is a dispensation to provide one who is poor the opportunity to atone for his sin with a korban. The variable korban is comprised of either a sheep or a goat, two turtledoves or two young doves, or, in the event that one has no funds, a tenth of an eiphah of flour. While oil and frankincense are put on all other meal offerings, the chatas receives no embellishment of oil or frankincense, since…

Home -> Pekudei -> 5779

בקע לגלגלת מחצית השקל בשקל הקדש לכל העבר על הפקדים

Sruly Schnair In 5779, Pekudei

A beka for every head, a half-shekel to the sacred shekel for everyone who passed through the census takers. (38:26)

So many people contributed towards the Mishkan. One might think that due to the sheer numbers of contributors, the individual contribution/contributor would become lost in the shuffle. Such thoughts are the result of a small mind or limited cognitive ability. Nothing is insignificant in the eyes of Hashem. Indeed, this is true concerning all spirituality. Everything counts. One never knows what good can result from a single act of spirituality. The following vignettes underscore this idea. A young Kollel fellow maintained an outreach program out of a small shul in central Eretz Yisrael. He was extremely dedicated to his mission…

Home -> Pekudei -> 5779

ויביאו את המשכן אל משה

Sruly Schnair In 5779, Pekudei

And they brought the Mishkan to Moshe. (39:33)

Rashi explains that the people came to Moshe Rabbeinu with a problem: They had formed all of the Mishkan’s components, but they just could not seem to erect it. Whatever they did – did not endure. Apparently, Hashem wanted Moshe to put the finishing touch on the Mishkan. Rashi teaches that Moshe had previously not been involved in either contributing towards nor constructing the Mishkan. Hashem gave him the opportunity to put the finishing touch on their work. Indeed, without him their work would have been for naught, because it could not achieve viability until it was standing erect. Furthermore,…

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ויקם משה את המשכן... וישם את מכסה האהל עליו מלמעלה כאשר צוה ד' את משה

Sruly Schnair In 5779, Pekudei

Moshe erected the Mishkan… and he put the cover of the Tent-spread on it from above as Hashem commanded Moshe. (40:18,19)

Moshe Rabbeinu was the one who raised the Mishkan, assembling it in accordance with Hashem’s command. Betzalel was the architect of the Mishkan, preparing its parts and vessels, so that Moshe could erect it. Why Moshe? Why not Betzalel? Why not Aharon? It is not as if they did not have a vested interest in seeing the finished product. To Betzalel, it would mean that he had carried out Hashem’s Will to build the Mishkan in order to atone for the sin of the Golden Calf, during which his grandfather had been murdered. Aharon HaKohen played a role in the creation…

Home -> Pekudei -> 5779

אלה פקודי המשכן

Sruly Schnair In 5779, Pekudei

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…

Home -> Vayakhel -> 5779

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…

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וכל כלי חרש אשר יפל מהם אל תוכו כל אשר בתוכו יטמא ואתו תשברו

All earthen vessels into which (something contaminated) falls, all that is within it shall be unclean, and it must be destroyed. (11:33)

ויקרא אל משה וידבר ד' אליו

And He called to Moshe; and Hashem spoke to Moshe. (1:1)

אדם כי יקריב מכם קרבן לד'

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

והיה כי יאשם לאחת מאלה והתודה אשר חטא עליה

When one shall become guilty regarding one of these matters, he shall confess what he has sinned. (5:5)

לא ישים עליה שמן ולא יתן עליה לבנה כי חטאת היא

He shall not place oil on it nor shall he place frankincense on it, for it’s a sin-offering. (5:11)

בקע לגלגלת מחצית השקל בשקל הקדש לכל העבר על הפקדים

A beka for every head, a half-shekel to the sacred shekel for everyone who passed through the census takers. (38:26)

ויביאו את המשכן אל משה

And they brought the Mishkan to Moshe. (39:33)

ויקם משה את המשכן... וישם את מכסה האהל עליו מלמעלה כאשר צוה ד' את משה

Moshe erected the Mishkan… and he put the cover of the Tent-spread on it from above as Hashem commanded Moshe. (40:18,19)

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)

YEARS

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