Sruly Schnair – Page 21 – Peninim on the Torah

דבר אל בני ישראל ויקחו לי תרומה

Speak to Bnei Yisrael and let them take for Me a portion (25:2)

The Yalkut (Remez 363) relates: Hashem said to Moshe Rabbeinu, “Speak to Klal Yisrael in a manner of pius, apologetic.” When one asks for money, it is important to take into consideration everyone’s feelings. It is not easy for one to part with his money, regardless of the size of his bank account. The Baalei Mussar, Ethicists, take note of this. After all, the Jews were sitting on all the gold and silver which they removed from Egypt. Here Hashem was asking them for a comparable pittance. Indeed, whatever reluctance and pain they might have manifested, it was miniscule. Yet,…

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ויקחו לי תרומה מאת כל איש אשר ידבנו לבו

Sruly Schnair In Mishpatim, 5785

And they should take for Me a portion, from every man whose heart motivates him (25:2)

How are we to understand the profound nature of v’yikchu Li– take for Me? Chazal (Sotah 13b) describe Moshe Rabbeinu’s “funeral” and the eulogy which Hashem rendered for him: Mi yakum li im mireim, mi yisyatzev li im poalei aven; “Who will rise up for Me against evildoers? Who will stand up for Me against those who commit iniquity?” (Tehillim 94:16) Now that Moshe was no longer on this earth, who would serve in his capacity? What about Yehoshua, Moshe’s trusted disciple, and the seventy Elders? Why could they not be counted on to step into Moshe’s role? Why could…

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ועשו לי מקדש ושכנתי בתוכם

Sruly Schnair In Terumah, 5785

They shall make for Me a Sanctuary/Mikdash, and I will dwell among them (Shemos 25:8)

The language is striking. The Torah should have written V’Shachanti b’socho, “within it.” Rather, it writes, V’Shachanti b’socham, “within them,” which implies that Hashem will reside within them—within the hearts of each and every individual. The Alshich HaKadosh explains that the physical Mishkan was a model and a standard for how, and in what form one should create a space/Sanctuary within his own heart for the Shechinah to reside. The idea that each Jew will create a Mishkan within himself is inspiring and profound. It is also frightening. The inspiration profoundly comes from the realization of what Hashem feels we…

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וכי יכה איש את עבדו או את אמתו בשבט ומת תחת ידו נקם ינקם

Sruly Schnair In Mishpatim, 5785

If a man shall strike his slave or his maidservant with the rod, and he shall die under his hand, He shall surely be avenged. (21:20)

The Torah addresses a very sad situation in which a Jewish master strikes his non-Jewish slave with such force that he kills him. The master is liable for the death penalty; Nakeim yinakeim, “He shall surely be avenged.” It is sad for a number of reasons. First, a Jew is to be executed for a violent act of murder. Second, is the fact that we can have among us a person of such low character that he can kill another human being – for whatever reason. This pasuk obviously does not apply to the normal ben Torah, observant Jew, whose…

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חמשה בקר ישלם תחת השור וארבע צאן תחת השה

Sruly Schnair In Mishpatim, 5785

He shall pay five cattle in place of the ox, and four sheep in place of the sheep. (21:37)

If one steals cattle or sheep and either sells or slaughters it, he pays not only the principle, but an added fine. If he steals, but neither sells nor slaughters the animal, he is fined keifel, double-principle plus one. The fines apply only to one who is a thief (an individual who conceals his act of theft). A gazlan, robber (an individual who steals brazenly without fear of people), pays no fine. Chazal (Bava Kamma 79B) record a dialogue that ensued between Rabbi Yochanan ben Zakai and his students. They asked why such a variance exists in the reimbursement of…

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וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים

Sruly Schnair In Mishpatim, 5785

You shall not taunt or oppress a stranger, for a you were strangers in the land of Egypt. (22:20)

Sensitivity to the helpless and abandoned is a given, a concept that we should all understand. Unfortunately, a tendency exists among insecure people, who contend with a negative image of themselves, to take advantage of those who are weak. Nonetheless, for the most part, the average person does not walk around with poor self-esteem. Why does the Torah underscore that we should not take advantage of the stranger, because we, too, were once strangers? The simple understanding is that we should know how it feels to be excluded, to be different. When we have personally experienced behavior which is uncomfortable…

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לא תהיה אחרי רבים לרעת ולא תענה על רב לנטת אחרי רבים להטת

Sruly Schnair In Mishpatim, 5785

Do not be a follower of the majority for evil; and do not respond to a grievance by yielding to the majority to pervert the law. (23:2)

Rashi explains that, when one sees wicked people perverting justice, he should not say to himself, “They are the majority. What will I gain by disagreeing with them?” On the contrary, one must do what is right – regardless of how many people do what is wrong – and regardless of the eventual repercussions. The question is obvious: What would possess a person to do something wrong, just because everybody else is doing it? We do not follow reshaim, wicked people. The fact that everybody is acting inappropriately does not make it right. Horav Meir Soloveitchik, zl, explains that a…

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וישמע יתרו... את כל אשר עשה אלקים למשה ולישראל עמו... ויבוא יתרו... אל משה אל המדבר... ויספר משה לחותנו את כל אשר עשה ד' לפרעה ולמצרים

Sruly Schnair In Yisro, 5785

Yisro… heard everything that G-d did to Moshe and to Yisrael… Yisro…came to Moshe… Moshe told his father-in-law everything that Hashem had done to Pharaoh and Egypt. (Exodus 18:1,5,8)

The Torah relates that Yisro was so impressed by what he heard had happened to Pharaoh and the Egyptians that he packed up and left Midyan to join Klal Yisrael. The Torah continues telling us that Moshe Rabbeinu told Yisro everything that Hashem had done for His people-the many miracles and wonders that He wrought. Is this not somewhat redundant? Obviously, Yisro was impressed enough by what he heard that he left Midyan, where he held a leadership position, to join Klal Yisrael., Not one to waste words, Moshe was clearly rehashing the Exodus experience to impart an important lesson….

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ומשה עלה אל האלקים...

Sruly Schnair In Yisro, 5785

Moshe ascended to G-d… (19:3)

When Moshe Rabbeinu ascended Har Sinai to receive the Torah on behalf of Klal Yisrael, it was not a quick and easy reception. The angels felt that the Torah belonged in Heaven and that Moshe should turn back and report to his nation that it was not going to happen. Hashem listened to what the angels had to say and turned to Moshe for rebuttal. If he could not convince the angels that Torah belonged on earth and was the directive for humans and not for angels, then perhaps he and the people were not ready or worthy to receive…

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ויענו כל העם יחדו ויאמרו כל אשר דבר ד' נעשה

Sruly Schnair In Yisro, 5785

The entire people responded together and said, “Everything that Hashem has spoken we will do.” (19:8)

Chazal (Midrash Shir Hashirim 1:24) teach that giving the Torah to Klal Yisrael was not as simple as it seems. The Torah was Hashem’s gift to us, yet, it is the raison d’être of Creation. If we do not observe the Torah, there is no ultimate purpose for our existence. Thus, when Hashem was about to give the Torah, He asked for guarantors who would ensure that Klal Yisrael would abide by the Torah. The nation replied: “Let our ancestors, the three Patriarchs, be our guarantors.” Hashem replied: “Your forefathers themselves need guarantors.” Apparently, as perfect as the Patriarchs were,…

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דבר אל בני ישראל ויקחו לי תרומה

Speak to Bnei Yisrael and let them take for Me a portion (25:2)

ויקחו לי תרומה מאת כל איש אשר ידבנו לבו

And they should take for Me a portion, from every man whose heart motivates him (25:2)

ועשו לי מקדש ושכנתי בתוכם

They shall make for Me a Sanctuary/Mikdash, and I will dwell among them (Shemos 25:8)

וכי יכה איש את עבדו או את אמתו בשבט ומת תחת ידו נקם ינקם

If a man shall strike his slave or his maidservant with the rod, and he shall die under his hand, He shall surely be avenged. (21:20)

חמשה בקר ישלם תחת השור וארבע צאן תחת השה

He shall pay five cattle in place of the ox, and four sheep in place of the sheep. (21:37)

וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים

You shall not taunt or oppress a stranger, for a you were strangers in the land of Egypt. (22:20)

לא תהיה אחרי רבים לרעת ולא תענה על רב לנטת אחרי רבים להטת

Do not be a follower of the majority for evil; and do not respond to a grievance by yielding to the majority to pervert the law. (23:2)

וישמע יתרו... את כל אשר עשה אלקים למשה ולישראל עמו... ויבוא יתרו... אל משה אל המדבר... ויספר משה לחותנו את כל אשר עשה ד' לפרעה ולמצרים

Yisro… heard everything that G-d did to Moshe and to Yisrael… Yisro…came to Moshe… Moshe told his father-in-law everything that Hashem had done to Pharaoh and Egypt. (Exodus 18:1,5,8)

ומשה עלה אל האלקים...

Moshe ascended to G-d… (19:3)

ויענו כל העם יחדו ויאמרו כל אשר דבר ד' נעשה

The entire people responded together and said, “Everything that Hashem has spoken we will do.” (19:8)

YEARS

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