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Home -> Vayikra -> 5784

ויקרא אל משה

Sruly Schnair
In 5784, Vayikra

He called to Moshe. (1:1)

Ostensibly, the call to Moshe Rabbeinu emanated from Hashem. Was it only to Moshe? What about Klal Yisrael? Chazal teach (Tanchuma 2) that the call to Moshe came in a loud, thunderous voice, but only he heard it. Hashem’s voice is meant for those who are worthy of hearing it. Indeed, Hashem is constantly calling out to us with subtle messages, incidents which are meant to get our attention, to wake us up from our deep slumber and get our act together. We do not always recognize these incidents as being messages. We are so involved with our everyday, mundane…

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Home -> Vayikra -> 5784

נפש כי תחטא בשגגה מכל מצות ד' אשר לא תעשנה

Sruly Schnair
In 5784, Vayikra

When a person will sin unintentionally from among all the commandments of Hashem that may not be done. (4:2)

The Torah goes on to say that one who sins b’shogeg, unintentionally, must bring a korban, offering, to atone his sin. We wonder why one brings a korban for an action which he committed unintentionally, with no malice aforethought? Horav Moshe Soloveitchik, zl (V’Ha’Ish Moshe), compares this with one who is transporting inexpensive glassware. Since their value is negligible, he moves the glasses quickly without giving much thought to his endeavor. What is the worst thing that could happen? Some would break – nu – it is not the end of the world. If one were transporting expensive crystal or…

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Home -> Pekudei -> 5784

אלה פקודי המשכן משכן העדת

Sruly Schnair
In 5784, Pekudei

These are the reckonings of the Mishkan – the Mishkan Ha’Edus (Testimony). (38:21)

Rashi comments that, since Hashem’s Presence was upon the Mishkan, it attested to the fact that He had forgiven the sin of the Golden Calf. (Otherwise, why would the Divine Presence be connected with the Mishkan?) It would appear from Rashi that the purpose of the Mishkan was as testimony to the world that Hashem had forgiven Klal Yisrael’s sin. In Parashas Terumah, however, the stated reason for the Mishkan is hashroas HaShechinah, the Divine Presence resting among us. We sinned – repented and were (to an extent) forgiven. The fact that the Mishkan is among us is proof that…

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Home -> Pekudei -> 5784

ובצלאל בן אורי בן חור למטה יהודה עשה את כל אשר צוה ד' את משה

Sruly Schnair
In 5784, Pekudei

Betzalel ben Uri ben Chur of the tribe of Yehudah, did everything as Hashem commanded Moshe. (38:22)

In a well-known exposition, Sforno comments that, in addition to Betzalel, all the men who occupied themselves with the construction of the Mishkan were men of stature, sincerity and piety. This is in contrast to the workmen who built the First and Second Batei Mikdash; those work forces included people from various strata of society. Basically, they did not possess the appropriate spiritual and moral characteristics that would have imbued the project with eternal values. Furthermore, the First Bais Hamikdash built under the leadership of Shlomo Hamelech, was not the same as the Mishkan, built by Moshe Rabbeinu. They were…

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Home -> Pekudei -> 5784

ככל אשר צהו ד' את משה כן עשו בני ישראל את כל העבודה. וירא משה את כל המלאכה והנה עשו אותה כאשר צוה ד'... ויברך אותם משה

Sruly Schnair
In 5784, Pekudei

Like everything that Hashem commanded Moshe, so did Bnei Yisrael perform all the labor… Moshe saw the entire work; and behold! They had done it as Hashem had commanded… And Moshe blessed them. (39:42,43)

Noticeably, the first pasuk which relates Bnei Yisrael following instructions and building the Mishkan uses the word avodah to describe the work performed. When Moshe Rabbeinu looks at the finished results, the Torah refers to it as melachah. While, on the surface, melachah and avodah are synonyms, a marked difference exists between them. Horav Avigdor HaLevi Nebentzhal, Shlita, explains that the word melachah has a close tie with melech, king, royalty. Avodah, on the other hand, is derived from eved, slave – clearly a salient difference. The fact that avodah, labor/work is connected to eved, slave, is quite understandable. A…

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Home -> Pekudei -> 5784

והלבשת את אהרן את בגדי הקדש ומשחת אתו... ומשחת אתם כאשר משחת את אביהם

Sruly Schnair
In 5784, Pekudei

You shall dress Aharon in the sacred vestments and anoint him… You shall anoint them as you anointed their father. (40:13,14)

Was something unique about the process of Aharon HaKohen’s anointing that compelled the Torah to emphasize “as you anointed their father”? The meshichah, anointing, was the same for the Kohen Gadol, High Priest (Aharon HaKohen), as it was for the Kohen Hedyot, common Kohen (Aharon’s sons). What might have catalyzed changing the process of the anointing? In his Meshech Chochmah, Horav Meir Simchah, zl (Dvinsk), offers a novel insight. When Moshe Rabbeinu anointed his brother, Aharon, as Kohen Gadol, he felt no jealousy. After all, Moshe was undeniably the Navi, Prophet, manhig, leader, Melech, king, Kohen Gadol, High Priest. (He…

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Home -> Vayakhel -> 5784

ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש

Sruly Schnair
In 5784, Vayakhel

On six days work may be done, but the seventh day shall be holy for you. (35:2)

Rashi teaches that, in the text, the mitzvah of shemiras Shabbos precedes the building of the Mishkan to warn us that shemiras Shabbos overrides the building of the Mishkan. Interestingly, in Parashas Ki Sisa (preceding the creation of the molten Gold Calf), the Torah introduces the mitzvah of building the Mishkan prior to mentioning the injunction concerning Shabbos. The Chidushei HaRim explains that, prior to the sin of the Golden Calf, the six weekday/workdays prepared for Shabbos Kodesh. (Shabbos was the focal point of the week, with each day bringing one closer to the ultimate goal of Shabbos Kodesh.) After…

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Home -> Vayakhel -> 5784

ראו קרא ד' בשם בצלאל בן אורי בן חור

Sruly Schnair
In 5784, Vayakhel

See, Hashem has called by name Betzalel, son of Uri, son of Chur. (35:30)

The Torah mentions Chur twice (other than the three places that he is listed as Betzalel’s grandfather). Who was Chur, and how important was he as a member of Klal Yisrael’s spiritual leadership? The first time that Chur is mentioned concerns the war against Amalek. This despicable nation ignored Klal Yisrael’s special status as Hashem’s chosen people and attacked them shortly after their liberation from Egyptian slavery. Moshe Rabbeinu sent Yehoshua to lead the Jewish men in battle against Amalek. Our leader stood and prayed with his hands spread out. As long as Moshe’s hands remained straight (out), Yehoshua prevailed….

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Home -> Vayakhel -> 5784

ויאמר משה אל בני ישראל ראו קרא ד' בשם בצלאל בן אורי... וימלא אותו רוח אלקים בחכמה בתבונה ובדעת... ולחשוב מחשבות... ולהורות נתן בלבו

Sruly Schnair
In 5784, Vayakhel

Moshe said to Bnei Yisrael, “See, Hashem has proclaimed by name, Betzalel son of Uri… He filled him with G-dly spirit, with wisdom, insight and knowledge… To weave designs… He gave him the ability to teach.” (35:30,31,32,33,34)

Betzalel was filled with a G-dly spirit, with various forms of wisdom and understanding. The Torah goes on to state v’lachashov machashavos, which is translated as the ability to put his extraordinary wisdom to practical use. Furthermore, he was granted the ability to teach. Is it not all part of the “wisdom package”? If one is Heavenly endowed with uncanny wisdom and ability, what is added by his ability to weave designs and mentor others? Targum Onkelos defines v’lachashov machshavos as u’lalfa u’manin, to train others in how to carry out the tasks of working with the gold and silver….

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Home -> Ki Sisa -> 5784

לך רד כי שחת עמך... סרו מהר מן הדרך אשר צויתם עשו להם עגל מסכה

Sruly Schnair
In 5784, Ki Sisa

Go, descend – for your people has become corrupt… they have strayed quickly from the way that I have commanded them. They have made themselves a molten calf. (32:7,8)

Hashem ordered Moshe Rabbeinu to return to his people. They were no longer worthy of his leadership. They had quickly strayed – they had made a molten idol. Upon reading the text, the first question that emerges is: Was this a digression in which they first strayed, and their turning away from Hashem ultimately led to the nadir of idol worship? Or, is it all one sin, in which the people strayed by creating and worshipping the idol? Let us return to the text: when Hashem informs Moshe that his people have strayed quickly. Does it really make a difference…

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