Sruly Schnair

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,…

Home -> 5754 -> Tzav

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…

Home -> 5754 -> Tzav

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…

Home -> 5754 -> Tzav

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…

Home -> 5754 -> Tzav

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…

Home -> Vayikra -> 5754

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…

Home -> Vayikra -> 5754

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…

Home -> Vayikra -> 5754

Sruly Schnair In 5754, Vayikra

“When any man of you offers an offering unto Hashem, of the cattle, of the herd, or the flock.” (1:2)

Sefer Shemos ends with the construction of the Mishkan, the model on which the sanctuary of every Jewish home is built. Horav Moshe Swift z.l. draws a parallel between the Mishkan, in which the Shechinah “reposed” in the desert, and the Mishkan of every Jewish home. At the end of Parashas Pikudei, the Torah describes Mishkan as ,usgv ifan, the Mishkan which bears testimony. This may be understood homiletically as the place which bears testimony to Hashem who dwells within it. In order that a Jewish home be viewed as a Torah home, it must likewise bear testimony to Hashem….

Home -> Vayikra -> 5754

Sruly Schnair In 5754, Vayikra

“And He (Hashem) called to Moshe, and Hashem spoke to him out of the Ohel Moed, saying. Speak unto Bnei Yisrael, and say unto them, when any man of you offers an offering unto Hashem.” (1:1,2)

Rashi explains that the term And He called, implies endearment. Therefore, when Hashem called to Moshe it was in an intimate manner. Rashi’s explanation seems inconsistent with the term rcshuw And He spoke, which suggests a forceful form of address. This inconsistency becomes more apparent with the succeeding word rntkw saying, which alludes to a soft spoken tone. This is followed by the phrase ktrah hbc kt rcsw speak unto Bnei Yisrael, which once again connotes a strong manner of communication. Horav Yosef Zayat, Shlita, explains the succession of terms in the following manner. The Torah continues with the laws…

Home -> Ki Sisa -> 5754

Sruly Schnair In 5754, Ki Sisa

“And Moshe said Aharon, what did these people do to you that you have brought upon it great sin?” (32:21)

The extent of Aharon’s involvement in the sin of the Golden Calf is ambiguous. Moshe seems to blame him for “causing” the calf to be created. Indeed, before his own death, Moshe recounts how he prayed on Aharon’s behalf to effect forgiveness for him. Moshe’s prayers were only partially answered; Aharon lost two of his four sons. On the other hand, in contrast, we note that Aharon was appointed to the venerable position of Kohen Gadol. He was privileged to enter into the Kodshei Ha’Kodoshim, Holy of Holies in order to attain penance for Klal Yisrael. This notion seems to…

You have Successfully Subscribed!

Back to Home -> Tzav ->

“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)

“When any man of you offers an offering unto Hashem, of the cattle, of the herd, or the flock.” (1:2)

“And He (Hashem) called to Moshe, and Hashem spoke to him out of the Ohel Moed, saying. Speak unto Bnei Yisrael, and say unto them, when any man of you offers an offering unto Hashem.” (1:1,2)

“And Moshe said Aharon, what did these people do to you that you have brought upon it great sin?” (32:21)

YEARS

Subscribe To Our Newsletter

You have Successfully Subscribed!