Sruly Schnair

ויהי ביום השמיני קרא משה לאהרן ולבניו ולזקני ישראל

It was on the eighth day, Moshe called to Aharon and his sons and to the elders of Yisrael. (9:1)

Rashi explains that, when Moshe Rabbeinu summoned Aharon, he also asked the zekeinim, elders, to join them. It was important for the zekeinim to hear/see that Al pi haDibur Aharon nichnas u’meshameish b’Kehunah Gedolah, v’lo yomru meieilav nichnas, “In accordance with the statement (dibur) of G-d, Aharon enters and officiates in the office of Kehunah Gedolah, and they should not say he enters the office of Kehunah Gedolah on his own.” Apparently, Moshe Rabbeinu was concerned that the people would criticize the appointment of Aharon HaKohen as Kohen Gadol. Thus, he underscored that it was al pi haDibur, by Hashem’s…

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ואל בני ישראל תדבר לאמר קחו שעיר עזים לחטאת ועגל וכבש ... לעולה

Sruly Schnair In Shemini, 5783

And to Bnei Yisrael speak as follows: Take a he-goat for a sin-offering and a calf and a sheep… for an elevation offering. (9:3)

The Sifra identifies the sins for which the eigal, calf, and the se’ir izzim, he-goat, atoned. The eigal was offered to expiate the sin of the golden calf. The goat served as an atonement for the sin of selling Yosef as a slave and slaughtering a goat in order to dip Yosef’s multi-colored tunic into its blood. Understandably, the sin of the Golden Calf was the catalyst for the Mishkan which atoned for it. What does mechiras Yosef, the sale of Yosef, have to do with the eighth day of milluim, inauguration, of the Mishkan? Some form of identification was…

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ואת החסידה

Sruly Schnair In Shemini, 5783

And the chasidah (11:19)

The chasidah is a bird which the Torah declares not be kosher. This is enigmatic, since it is called chasidah as a result of the chesed, kindness, that it performs toward the members of its species. If it is so compassionate and shares its food with other chasidos, why is it deemed unkosher? One would think that such a noble trait would be reason to render it kosher. A well-known explanation – attributed to varied commentators – is that, while the chasidah does indeed direct its kindness towards members of its species, it does so exclusively to them. It distinguishes…

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והתקדשתם והייתם קדשים ... ולא חטמאו את נפשתיכם ... להבדיל בין הטמא ובין הטהר ובין החיה הנאכלת ובין החיה אשר לא תאכל

Sruly Schnair In Shemini, 5783

You are to sanctify yourselves and you shall become holy … and you should not contaminate yourselves … to distinguish between the contaminated and the pure and between the animal that may be eaten and the animal that may not be eaten. (11:44,47)

A significant portion of Parashas Shemini is devoted to the laws of kashrus. Added laws are stated in Parashas Re’eh. This indicates the critical importance for a Jew to observe the kosher dietary laws. As in all mitzvos, both positive and prohibitive, Hashem has His reason for their commandment. The Torah alludes to the idea that, in order for us to maintain our sanctity, we must adhere to the dietary laws. Sforno writes, since Hashem is holy, He wants His people to likewise be holy, so that they will be eternal, perceive their Creator, and follow in His path. This…

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וזאת תורת המנחה

Sruly Schnair In Tzav, 5783

This is the law of this meal-offering. (6:7)

In Parashas Vayikra, the Torah addresses the laws of the Korban Minchah. The Torah (2:1) begins the laws of Korban Minchah with a word not used regarding any of the other korbanos nedavah, voluntary offerings: Nefesh, soul (v’nefesh ki sakriv). Rashi explains that, concerning a Korban Minchah, the Torah makes an exception, since this inexpensive korban is usually the offering which a poor man brings. Hashem says, “I will regard it (the korban of an ani, poor man) as if he had offered his very soul. Concerning the Korban Minchah, Chazal (Menachos 110a) teach, Echad ha’marbeh v’echad ha’mamit, ubilvad she’yichavein…

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אם על תודה יקריבנו

Sruly Schnair In Tzav, 5783

If he shall offer it for a thanksgiving offering. (7:12)

One who has survived a life-threatening crisis brings a thanksgiving offering to Hashem as an expression of his gratitude. This gratitude goes far beyond the korban. On the contrary, it begins with the korban and should continue in every aspect of his life. He should never forget that he is alive by the grace of Hashem. Throughout Sefer Tehillim, David Hamelech reiterates his praises of Hashem in his gratitude to the Almighty for sustaining him throughout the difficult moments in his life. He went further than just thanking Hashem for the good. He understood that, with regard to Hashem, there…

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והנותר מבשר הזבח ביום השלישי באש ישרף

Sruly Schnair In Tzav, 5783

What is left over from the flesh of the feast-offering shall be burned in the fire on the third day. (7:17)

We are enjoined to burn the nosar, left-over meat of a korban, after the time limit for its consumption has passed. The simple reason for the burning of nosar, is that after a few days, the meat begins to spoil and emit a putrid odor. It is no longer edible and people will be disgusted by it. Hashem does not want kodoshim, consecrated meat of a korban, to be a source of repulsion. Thus, He commands us to rid ourselves of this meat through the most effective means. (This is actually a rationale given by the Sefer HaChinuch for the…

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אדם כי יקריב מכם קרבן לד'

Sruly Schnair In 5783, Vayikra

When a man among you brings an offering to Hashem. (1:2)

The underlying concept of korbanos, ritual offerings, is shrouded in deep, esoteric wisdom. The early commentators – such as Rambam, Ramban, Ibn Ezra – each presents his individual approach and opinion concerning the efficacy and purpose of korbanos. For our purposes, I will cite from the Ramban’s commentary to the beginning of the parshah: “Since the actions of humans are consummated through thought, speech and action, Hashem commanded that, when a person sins, he shall bring an offering. He shall place his hands on it, corresponding to the action component of his sin. Then he shall confess his sin, verbalizing…

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אדם כי יקריב מכם קרבן לד'

Sruly Schnair In 5783, Vayikra

When a man among you brings an offering to Hashem. (1:2)

Korbanos are a medium for bringing one closer to Hashem. Hence, (we use) the term korban, which is connected to karov, near. The various korbanos comprised one aspect of the person’s atonement process. Once he recognizes and acknowledges his sin, states it and acts remorseful, he is now able to commence the journey toward penance and forgiveness. As part of the teshuvah process, he offers a korban which is sacrificed on the Mizbayach, Altar, with the understanding that, what takes place concerning the animal, really should have happened to him. The realization of the chasm created by his lapse in…

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אשר נשיא יחטא ועשה אחת מכל מצות ד' אלקיו אשר לא תעשנה בשגגה

Sruly Schnair In 5783, Vayikra

When a ruler sins and commits one from among all the commandments of Hashem that may not be done – unintentionally. (4:22)

The other pesukim (addressing private and communal sin) begin with the logical v’im, if (someone sins). Concerning the Nasi, the Torah begins with the word asher, which means when (a Nasi sins). Why, concerning everyone else, it is “if” and regarding the Nasi, it is “when”? It is almost as if the Torah is implying that, for the Nasi, sin is inevitable. It is only a question of when it will occur. Rashi quotes the Sifra that teaches that the word asher alludes to ashrei, fortunate, implying that a generation whose leader sins and seeks atonement for his error is…

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ויהי ביום השמיני קרא משה לאהרן ולבניו ולזקני ישראל

It was on the eighth day, Moshe called to Aharon and his sons and to the elders of Yisrael. (9:1)

ואל בני ישראל תדבר לאמר קחו שעיר עזים לחטאת ועגל וכבש ... לעולה

And to Bnei Yisrael speak as follows: Take a he-goat for a sin-offering and a calf and a sheep… for an elevation offering. (9:3)

ואת החסידה

And the chasidah (11:19)

והתקדשתם והייתם קדשים ... ולא חטמאו את נפשתיכם ... להבדיל בין הטמא ובין הטהר ובין החיה הנאכלת ובין החיה אשר לא תאכל

You are to sanctify yourselves and you shall become holy … and you should not contaminate yourselves … to distinguish between the contaminated and the pure and between the animal that may be eaten and the animal that may not be eaten. (11:44,47)

וזאת תורת המנחה

This is the law of this meal-offering. (6:7)

אם על תודה יקריבנו

If he shall offer it for a thanksgiving offering. (7:12)

והנותר מבשר הזבח ביום השלישי באש ישרף

What is left over from the flesh of the feast-offering shall be burned in the fire on the third day. (7:17)

אדם כי יקריב מכם קרבן לד'

When a man among you brings an offering to Hashem. (1:2)

אדם כי יקריב מכם קרבן לד'

When a man among you brings an offering to Hashem. (1:2)

אשר נשיא יחטא ועשה אחת מכל מצות ד' אלקיו אשר לא תעשנה בשגגה

When a ruler sins and commits one from among all the commandments of Hashem that may not be done – unintentionally. (4:22)

YEARS

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