Sruly Schnair

“The camel, because she chews the cud, but parts not the hoof, she is unclean to you… and the pig, because he parts the hoof… but chews not the cud, he is unclean unto you.” (11:4,7)

The Midrash notes that even when Hashem describes the impure characteristics of the unclean animals, He identifies their pure features before mentioning the reason for their uncleanliness. This seems enigmatic! The Torah is listing the various unclean animals, such as the camel and the pig. Why does the Torah specify their pure characteristics altogether? What purpose can be served by this? Horav Yerachmiel Shulman z.l. derives an important lesson from this seeming verbosity. The Torah teaches that when we are about to render the pig, camel, or any other unclean animal unacceptable for Jewish consumption, we must be considerate not…

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Sruly Schnair In Shemini, 5754

“And the sons of Aharon, Nadav and Avihu, each took his pan… and they offered before Hashem a strange fire.” (10:1)

Nadav and Avihu brought a “strange fire” on the mizbayach, an offering that Hashem had not commanded them to bring. This violation resulted in their immediate death. The Yalkut Shimoni points out that this erroneous offering was the result of their not consulting with Moshe or with each other. This criticism seems questionable. Indeed, they should have consulted with their Rebbe, Moshe prior to offering the fire, but why were they censured for not consulting one another? Indeed, if such erudite and righteous men as Nadav and Avihu reached the same conclusion independently, it would seem obvious that consulting each…

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Sruly Schnair In Shemini, 5754

“This is the thing which Hashem commanded that you should do, that there may appear to you the glory of Hashem.” (9:6)

This pasuk seems enigmatic. Bnei Yisrael had already performed everything that was demanded of them. What else were they expected to do? Chazal comment that Moshe said to Bnei Yisrael, “Remove the yetzer hora from your hearts so that you will be imbued with one common awe with which to serve Hashem. As He is one, so, too, should your service to Him be one.” This Midrash begs clarification. The Netziv z.l. offers a classical explanation which carries with it a timeless message. He explains that during Moshe’s tenure as leader, some individuals already charted their own path for experiencing…

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Sruly Schnair In Tzav, 5754

“And he placed upon him the choshen and he put in the choshen the urim and the tumim.” (8:8)

The urim v’tumim was a parchment upon which was written the Shem Ha’Meforash, Hashem’s Ineffable Name. Only when Moshe placed the choshen on Aharon were the urim v’tumim inserted in the choshen. This procedure seems strange. Would it not have been more convenient to simply place the parchment with the Name into the choshen before the Kohen Gadol put it on? Horav Dovid Feinstein, Shlita, derives an important lesson from this process. The choshen symbolizes fairness and integrity in financial dealings, which is why it was called the choshen ha’mishpat, breastplate of justice. This choshen was attached to the ephod,…

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Sruly Schnair In Tzav, 5754

“And the flesh that touches any unclean thing shall not be eaten.” (7:19)

The Kotzker Rebbe z.l. questions the unclean object’s ability to contaminate that with which it comes in contact. Why should not the clean object “cleanse” and purify the unclean one? He answers that a davar tamei, unclean object, is clearly tamei. On the other hand, who can be certain that the clean object is pure? Perhaps we can derive from his words that, in order for a “clean object” to transform something unclean, it is essential that the clean object be totally clean. Otherwise, it might recoil and itself become contaminated. The Baal Ha’Tanya suggests a similar idea. In this…

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Sruly Schnair In Tzav, 5754

“And the flesh of the feast thanksgiving peace offering must be eaten on the day of its offering.” (7:15)

The Torah stipulates that the meat and bread of the korban todah must be eaten the same day on which the sacrifice is brought. In as much as this rule similarly applies to some of the other korbanos, it is significant that this rule is expressed for the first time in regard to the korban todah. The Shaagas Aryeh cites a number of reasons for this law. In the case of a korban todah, the owner is required to invite a group of people to share in the large meal. All of the meat and the forty loaves of bread…

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Sruly Schnair In Tzav, 5754

“If for a thanksgiving he offers it.” (7:12)

Rabeinu Bachya asserts that a chasan and kallah should offer a korban todah in gratitude for their abundant joy. This seems inconsistent with the Talmud in Berachos 54b which cites the injunction that one who has been saved from danger must bring a korban todah. There are four general categories of people who are required to bring a korban todah. They are those who have crossed a wilderness, those who have been imprisoned, those who have been dangerously ill, and those who have crossed a sea. These are people who had been in situations that could have cost them their…

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Sruly Schnair In Tzav, 5754

“In the place where the olah shall be slaughtered shall the chatas be slaughtered.” (6:18)

The Avnei Nezer asserts that the location of these korbanos suggests a deep insight into the origin of sin. The korban olah was slaughtered in the northern portion of the courtyard, the tzafon. This word “tzafon,” which means north, can also be read as “tzafun,” hidden. The symbolic relationship between these two interpretations can be explained by the fact that the korban olah, among other things, atones for sins perpetrated by sinful “hidden” thoughts. One must atone these seemingly innocuous thoughts. In contrast, the korban chatas is brought to atone for sins committed unintentionally. Although an unintentional sin results from…

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Sruly Schnair In 5754, Vayikra

“When a ruler sins.” (4:22)

Rashi cites the Sifri which translates the word rat, when, as implying hrat, fortunate and praised. This refers to a generation whose ruler directs himself to bring an atonement for a sin committed in error. How much more so when he repents of his deliberate sins! Why should the entire generation be credited for having a penitent leader? What role does the community play in its leader’s desire to publicly seek atonement for his transgressions? Horav Moshe Shternbuch, Shlita, cites Rav Yisrael Salanter z.l. who explained this Chazal in the following manner. Some communal leaders do not follow in the…

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Sruly Schnair In 5754, Vayikra

“You may not discontinue the salt of your G-d’s covenant from upon your meal offering, with all your sacrifices you shall offer salt.” (2:13)

Salt symbolizes the covenant of Hashem. The commentators, noting the varied qualities of salt, infer different lessons from this pasuk. Horav S.R. Hirsch z.l. asserts that besides salt’s practical use as an indispensable enhancer of the taste of food, it is both concretely and metaphorically used as the means of suppression of all vegetable growth. A field is rendered sterile if it is sown with salt. On the other hand, salt prevents decay from setting in. When we contemplate these two attributes of salt, the ability to retard growth and to prevent decay, we consider the traits of immutability and…

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“The camel, because she chews the cud, but parts not the hoof, she is unclean to you… and the pig, because he parts the hoof… but chews not the cud, he is unclean unto you.” (11:4,7)

“And the sons of Aharon, Nadav and Avihu, each took his pan… and they offered before Hashem a strange fire.” (10:1)

“This is the thing which Hashem commanded that you should do, that there may appear to you the glory of Hashem.” (9:6)

“And he placed upon him the choshen and he put in the choshen the urim and the tumim.” (8:8)

“And the flesh that touches any unclean thing shall not be eaten.” (7:19)

“And the flesh of the feast thanksgiving peace offering must be eaten on the day of its offering.” (7:15)

“If for a thanksgiving he offers it.” (7:12)

“In the place where the olah shall be slaughtered shall the chatas be slaughtered.” (6:18)

“When a ruler sins.” (4:22)

“You may not discontinue the salt of your G-d’s covenant from upon your meal offering, with all your sacrifices you shall offer salt.” (2:13)

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