Sruly Schnair

“You shall make a table.. you shall cover it with pure gold and you shall make for it a gold crown all around.” (25:23,24)

Rashi contends that the gold crown which surrounded the Shulchan was above the misgeres, molding. In contrast, the crown surrounding the Aron was part of the actual box that projected upward, encircling the top of the Aron. The crown of the Shulchan is called the keser malchus, crown of monarchy. The Shulchan was the medium through which the blessing of nourishment flowed to the world. The golden rim surrounding the upper edge of the Shulchan symbolized the loftiest position of material power in Klal Yisrael — the crown of monarchy. The Aron which contained the Luchos symbolized the Torah, and…

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Sruly Schnair In Terumah, 5756

“And I shall speak with you from atop the cover… that is on the ark of the testimonial tablets… and you shall make a table of shittim (acacia) wood.” (25:22,23)

In a novel exposition, a number of commentators explain the juxtaposition of the Shulchan to the Aron in the following manner. The Shulchan attests to an individual’s integrity and worthiness for Olam Haba. The Shulchan is the symbol of prosperity. It represents the demand upon every Jew to share his material abundance with those less fortunate than he. The Shulchan testifies that its owner has fulfilled his obligation to others. Rabbeinu Bachya cites a custom that was performed by a number of pious individuals in France. They would have their table taken apart in order to build their aron, coffin….

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Sruly Schnair In Terumah, 5756

“Within the rings of the Aron shall remain the poles, they may never be removed from it.” (25:15)

Rashi adds one word, okugk, forever, which according to Horav Yitzchak Goldwasser, Shlita, implies a profound thought. The badim, carrying poles of the Aron Ha’Kodesh, were never to be removed from the Aron. Thus, the badim were an integral part of the Aron. The Leviim who carried the Aron by “the badim” were carrying the actual Aron. There is no distinction between the Aron and its badim; they are one and the same. We may add to this thought. Badim serve as a metaphor for the supporters of the Torah. They can never separate themselves from the Torah which they…

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Sruly Schnair In Terumah, 5756

“This is the portion that you shall take from them: gold, silver and copper … Shoham stones and stones for the settings, for the Eiphod and the Choshen.” (25:3,7)

Various means may be employed to establish the value of a given item. Obviously, not all items have the same value to everyone. Supply and demand increase or decrease the market value of most items. The Torah has its own unique measuring stick for determining the value of an object. Let us explain: The Ohr Ha’Chaim Ha’kadosh questions the sequence for enumerating the various gifts to the Mishkan. The Torah’s arrangement seems to imply that the most valuable item is cited first, followed by the other gifts in order of their decreasing value. After all, the Torah first enumerates the…

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Sruly Schnair In Mishpatim, 5756

“Come up to Me to the mountain… and I will give you the tablets of stone, and the law and the commandment which I have written that you may teach them.” (24:12)

We have two festivals dedicated to the Torah. On Shavuos, we celebrate the giving of the Torah and our acceptance of it. On Simchas Torah, we joyfully express our gratitude to Hashem as we conclude the annual Torah reading. We may wonder at the need to have two festivals. Would it not have been more appropriate to celebrate Simchas Torah on Shavuos, the day we received the Torah? Horav Simcha Zissel Broide, Shlita, distinguishes between two forms of gifts. A gift is valued commensurate with its worth and significance, as well as the stature and eminence of the one who…

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Sruly Schnair In Mishpatim, 5756

“From a false matter you shall keep far away.” (23:7)

The Torah administers its admonishment against falsehood in an idiosyncratic manner. Rather than discoursing about the evils of falsehood and its devastating effect on people, the Torah simply states, “Distance yourself from falsehood.” Lies are so reprehensible and destructive that no room for dialogue can co-exist. One must detach himself from falsehood in any form. We suggest that in light of the text, the Torah‘s admonition may be viewed as pragmatic advice. This approach is especially crucial in view of the fact that well-intended individuals may become involved in endeavors that reek of deception and hypocrisy. Why are people of…

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Sruly Schnair In Mishpatim, 5756

“You shall not eat any flesh that is torn of beasts of the field.” (22:30)

The term “torn of beasts” originally was applied only to the meat torn by the beasts in the field. It is now applied to any meat which is not ritually fit for Jewish consumption. The Kol Yehudah offers a homiletic rendering of this pasuk, which is unfortunately appropriate in contemporary times. Some individuals would “never” ignore the kashrus laws while they are within their community, i.e. home, family or in public where they are well known. This is the result either of a sense of shame or the accessibility of kosher food. When they are out “in the field,” however,…

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Sruly Schnair In Mishpatim, 5756

“He shall make restitution; if he has nothing then he shall be sold for his theft.” (22:2)

The gedolim of previous generations would emphasize that one can learn avodas Hashem, the manner in which to serve the Almighty, from any individual — even a sinner. The Pardes Yosef cites three scholars who derived lessons in avodas Hashem from none other than the ganov, thief. He mentions Rav Bunim, z.l., of Peshischa. Rav Bunim felt that three valuable lessons can be gleaned from the behavior of the thief. First, the thief is not lazy. Neither rain nor sleet, cold nor heat, prevent the thief from accomplishing his life’s work. Indeed, the resourceful thief takes advantage of the inclement…

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Sruly Schnair In Mishpatim, 5756

“And he who curses his father and mother shall be put to death.” (21:17)

The Ramban notes that the punishment for one who curses his parents is more severe than the punishment for one who strikes and wounds them. The one who curses is put to death by stoning while the one who wounds is executed by choking. The Ramban attributes this discrepancy to the relative frequency of the transgression. The fool curses whenever he gets upset. He berates his Creator, his parents and everyone who, in his small mind, is responsible for his life situation. In order to discourage these wanton acts of disparagement, the Torah has assessed a severe punishment for this…

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Sruly Schnair In Mishpatim, 5756

“And these are the laws which you shall set before them.” (21:1)

What does it mean to place laws “before them”? Rashi explains that the Torah demands that its teachers transmit the law in its completeness, explain it lucidly, and clarify its underlying principles. This is required so that people can easily understand the laws and apply them properly. Literally, one is to place the laws “before them,” as a table is set ready for a meal. In an alternative explanation, Rashi comments that the phrase “before them” refers to Jewish judges. We are admonished to take our litigation only to a bais din, Jewish court, comprised of G-d fearing, halachically erudite…

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“You shall make a table.. you shall cover it with pure gold and you shall make for it a gold crown all around.” (25:23,24)

“And I shall speak with you from atop the cover… that is on the ark of the testimonial tablets… and you shall make a table of shittim (acacia) wood.” (25:22,23)

“Within the rings of the Aron shall remain the poles, they may never be removed from it.” (25:15)

“This is the portion that you shall take from them: gold, silver and copper … Shoham stones and stones for the settings, for the Eiphod and the Choshen.” (25:3,7)

“Come up to Me to the mountain… and I will give you the tablets of stone, and the law and the commandment which I have written that you may teach them.” (24:12)

“From a false matter you shall keep far away.” (23:7)

“You shall not eat any flesh that is torn of beasts of the field.” (22:30)

“He shall make restitution; if he has nothing then he shall be sold for his theft.” (22:2)

“And he who curses his father and mother shall be put to death.” (21:17)

“And these are the laws which you shall set before them.” (21:1)

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