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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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Home -> Ki Sisa -> 5779

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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Home -> 5779 -> Tetzaveh

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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Home -> 5779 -> Tetzaveh

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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Home -> 5779 -> Tetzaveh

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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Home -> 5779 -> Tetzaveh

והאבנים תהיין על שמות בני ישראל שתים עשרה על שמתם

Sruly Schnair
In Tetzaveh, 5779

The stones shall be according to the names of Bnei Yisrael, twelve according to their names. (28:21)

The Choshen Mishpat was the Breastplate that the Kohen Gadol wore on his chest. It was a special addition to his “wardrobe”, in that the front of it contained twelve precious stones, each engraved with the name of a different Shevet, Tribe. It is most noteworthy that the stones were engraved with the names of the “children,” rather than that of the “forefathers,” the Avos, Patriarchs. Indeed, the Kedushas Levi wonders why the names of the shevatim are engraved, as opposed to the names of the Avos, in whose merit we always pray and seek salvation and atonement. Actually, the…

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Home -> 5779 -> Terumah

דבר אל בני ישראל ויקחו לי תרומה

Sruly Schnair
In Terumah, 5779

Speak to Bnei Yisrael, and they shall take for Me a portion. (25:2)

Shlomo Hamelech says in Sefer Koheles (12:1), U’z’chor es Borecha b’yimei bacharusecha, ad asher lo yavou yimei ha’raah, v’higiu shanim asher tomar ein li bahem cheifetz, “So remember your Creator in the days of your youth, before the end days come, and those years arrive of which you will say, ‘I have no pleasure in them.’” Mar Ukva says (Kesubos 67b), “Bring me my charity records… my provisions are light and the way is long…” He went ahead and lavished half his assets on charity. The Maharasha explains that tzedakah, giving charity (as in v’yikchu li terumah, “Take for Me…

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Home -> 5779 -> Terumah

וצפית אתו זהב טהור מבית ומחוץ תצפנו ועשית עליו זר זהב סביב

Sruly Schnair
In Terumah, 5779

You shall cover it with pure gold, from inside and from outside you shall cover it, and you shall make on it a golden diadem all around. (25:11)

Rashi explains that the zer, diadem, was a sort of crown, going all the way around to the top of the Aron, above its edge… This zer, crown, is a symbol for the Kesser Torah, Crown of the Torah. In Pirkei Avos 4:13, Rabbi Shimon says: “There are three crowns: the crown of Torah; the crown of Kehunah, the Priesthood; the crown of Malchus, Kingship; and the crown of a shem tov, a good name, goes above them.” The question is obvious. The Mishnah states that there are three crowns, and then mentions a fourth crown, the crown of a good…

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Home -> 5779 -> Terumah

ועשית מנרת זהב טהור מקשה תיעשה המנורה

Sruly Schnair
In Terumah, 5779

You shall make a Menorah of pure gold, hammered out shall the Menorah be made. (25:31)

Chazal (Midrash Tanchuma) teach that Moshe Rabbeinu had difficulty visualizing the completed Menorah. Hashem showed him a Menorah of fire. Moshe still had difficulty in making it. Hashem then instructed Moshe to hurl an ingot of gold into the fire – and a completed Menorah emerged. This Midrash is laden with commentary addressing Moshe’s difficulty, in as much as we only find two other places in the Torah in which Moshe experienced difficulty understanding Hashem’s command. Obviously, the idea of a Menorah fashioned of fire has a profound message. I came across an inspiring story concerning Chanukah which I think…

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Home -> 5779 -> Terumah

ועשית מנרת זהב טהור מקשה תיעשה המנורה

Sruly Schnair
In Terumah, 5779

You shall make a Menorah of pure gold, hammered out shall the Menorah be made. (25:31)

All of the Menorah’s varied shapes and forms had to be hammered out of one large ingot of gold. Nothing could be made separately and later attached. Chazal (Midrash Tanchuma) teach that this feat (the making of the Menorah) proved to be difficult for Moshe Rabbeinu to conceptualize. He simply could not visualize how the Menorah should appear. Hashem showed Moshe a Menorah made of fire. Still, our leader and Rebbe could not properly create the Menorah. Hashem instructed Moshe to fling the ingot into fire, and a completed Menorah emerged. This miracle is alluded to by the words, “shall…

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