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Home -> 5756 -> Tetzaveh

Sruly Schnair
In Tetzaveh, 5756

“And you shall bring near to you Aharon your brother and his sons with him, from amongst the Bnei Yisrael, that they minister unto Me.” (28:1)

The Midrash comments that Moshe seemed to be upset when Hashem instructed him to induct Aharon into the Kehunah. When Moshe indicated his displeasure, Hashem responded that the Torah was His and that it had been given to Moshe. The Midrash seems to imply that Moshe desired to have a share in the Kehunah, to which Hashem responded that he already had his portion — the Torah. This Midrash is perplexing. Moshe Rabbeinu was the paragon of humility. It is difficult to understand why Moshe would be envious of his brother’s new function. Horav Mordechai Rogov, z.l., delineates between the…

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Home -> 5756 -> Tetzaveh

Sruly Schnair
In Tetzaveh, 5756

“And they shall take unto you pure beaten olive oil for the light.” (27:20)

Klal Yisrael is compared to the olive. This is the reason that the oil used for the Menorah was to be extracted from an olive.  What is the basis of the parallel between the olive and the nature of Klal Yisrael?  After all, Klal Yisrael has been compared to the fruits of many trees.  What unique characteristic of the olive is reflected in Klal Yisrael’s personality?  The Midrash explains that Klal Yisrael’s destiny is very much like that of the olive.  In order to obtain oil from the olive, it must first be “knocked” off the tree.  Afterwards, it is…

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Home -> 5756 -> Terumah

Sruly Schnair
In Terumah, 5756

“You shall make a Menorah of pure gold, hammered out shall the Menorah be made… see and make, according to their form which you are shown on the mountain.” (25:31,40)

The various forms of the Menorah were to be hammered out from one large ingot of gold. The Midrash teaches that Moshe had great difficulty visualizing the exact appearance of the Menorah. In response, Hashem showed him a Menorah made of fire. Moshe was still concerned regarding his ability to make the Menorah to Hashem’s specifications.  Hashem told Moshe to cast the ingot into a fire, and a completed Menorah emerged.  The Menorah, therefore, was actually created without human intervention. The Maharal suggests that Moshe fashioned the Menorah, but when he cast it into the fire as part of the…

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Home -> 5756 -> Terumah

Sruly Schnair
In Terumah, 5756

“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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Home -> 5756 -> Terumah

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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Home -> 5756 -> Terumah

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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Home -> 5756 -> Terumah

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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Home -> 5756 -> Mishpatim

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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Home -> 5756 -> Mishpatim

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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Home -> 5756 -> Mishpatim

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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