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Home -> 5783 -> Tetzaveh

ואתה הקרב אליך את אהרן אחיך

Sruly Schnair
In Tetzaveh, 5783

Now you bring near to yourself Aharon your brother. (28:1)

Chazal (Shemos Rabbah, Tetzaveh 37:4) teach that Moshe Rabbeinu was not overjoyed that Hashem endowed the Kehunah, priesthood, to Aharon and his descendants. It is not that Moshe begrudged Aharon. On the contrary, he was happy that his older brother was granted such an exalted mission. He just wanted to serve Hashem in every possible manner. Hashem assuaged Moshe’s feelings. He said, “I had the Torah, which I gave to you (to give to Klal Yisrael). If not for the Torah, I would have lost My world.” Hashem told Moshe that the Torah was His most precious possession, because of…

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Home -> 5783 -> Tetzaveh

ואתה תדבר אל כל חכמי לב אשר מלאתיו רוח חכמה ועשו את בגדי אהרן לקדשו לכהנו לי

Sruly Schnair
In Tetzaveh, 5783

And you shall speak to every wise-hearted person whom I have filled with a spirit of wisdom, and they shall make the vestments of Aharon, to sanctify him to minister to Me. (28:3)

The Torah refers to the craftsmen who fashioned the various vessels used in the Mishkan and the priestly vestments which the Kohanim were enjoined to wear when performing the avodah, service, as chachmei lev, wise-hearted people. The pasuk states that Hashem filled these men with chochmah, wisdom. Why was it necessary for these men to be invested with Heavenly wisdom? Ramban explains that the Bigdei Kehunah, priestly vestments, require that its manufacture be lishmah, for its purpose, and it is possible that it even required kavanah, intent, as well. In order that they understand what they are doing, Hashem infused…

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Home -> 5783 -> Tetzaveh

ונתת אל חשן המשפט את האורים ואת התמים והיו על לב אהרן

Sruly Schnair
In Tetzaveh, 5783

You shall place the Urim and the Tumim into the Choshen HaMishpat, so that they will be over Aharon’s heart. (28:30)

When Hashem revealed Himself to Moshe Rabbeinu in the burning bush, instructing him to go to Egypt and serve as the medium for redeeming the Jewish People – Moshe did not respond with an outright “no.” Rather, he said, “Send whom You are accustomed to send” – Aharon HaKohen. Moshe feared overshadowing Aharon, his older brother, who had until now been the preeminent leader of the Jewish People. He refused to dethrone him out of his overwhelming sensitivity for his brother’s feelings. It was only after Hashem told Moshe that Aharon was on his way to greet him and V’ra’acha…

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Home -> 5783 -> Terumah

וצפית אותו זהב טהור מבית ומבחוץ תצפנו

Sruly Schnair
In Terumah, 5783

You shall cover it with pure gold, from within and from without shall you cover it. (25:11)

Chazal (Yoma 72b) derive from here that a talmid chacham, Torah scholar, should be consistent; in other words, his inner character must correspond with his public demeanor: Tocho k’baro; his internal rectitude should coincide with his outward conduct. The Torah does not brook hypocrisy. The Aron HaKodesh, which is the repository of the Torah scroll, symbolizes the crown of Torah. As it is covered with gold both within and without, it alludes to the requisite character of a Torah scholar. Horav Yitzchak Zilberstein, Shlita, relates a shailah, halachic query, that was posed to him by an individual who thought that…

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Home -> 5783 -> Terumah

ונתת את הכפרת על הארן מלמעלה ואל הארן תתן את העדת

Sruly Schnair
In Terumah, 5783

You shall place the lid on the Aron from above, and into the Aron you shall put the Testimony. (25:21)

Rashi notes that the Torah previously mentioned (Ibid. 25:16), “And you shall put into the Aron the Testimony.” He explains that it is teaching us that, while it is an Aron alone without the Kapores, lid, on it, he shall place the Eidus, Testimony (Torah) into it, and afterwards he should place the lid on it. Ramban argues, claiming that the pasuk indicates the sequence to be Kapores – then Eidus. Rashi clearly is of the opinion that when the Aron was brought into the Mishkan, the Eidus was already inside of it, and the Kapores was above. Once it…

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Home -> 5783 -> Terumah

ועשית את הקרשים למשכן עצי שטים

Sruly Schnair
In Terumah, 5783

You shall make the planks of the Mishkan of shittim (acacia) wood. (26:15)

Rashi comments that Yaakov Avinu anticipated the need for lumber for the building of the Mishkan. Aware that wood was not a commodity one found in the barren wilderness, he planted these trees in Egypt upon his arrival. He instructed his children that when they would eventually leave Egypt – at the end of their exile – they should take the wood with them. Horav Doniel Alter, Shlita (son of the Pinchas Menachem), adds that immediately upon his arrival in what was to be galus Mitzrayim, the Egyptian exile, Yaakov sought to imbue his children and all his future descendants…

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Home -> 5783 -> Mishpatim

ואלה המשפטים אשר תשים לפניהם

Sruly Schnair
In Mishpatim, 5783

And these are the judgments that you shall place before them. (21:1)

The previous parshah (Yisro) concluded with the laws of the Mizbayach, Altar. Rashi asks why the law of judicial cases are juxtaposed upon the laws of the Mizbayach. He explains this teaches that the Sanhedrin, supreme court, should have its place near to the Bais Hamikdash. [Commentators posit that the reference to the Mikdash, Temple, is an error. Rashi actually means Mizbayach. In any event, the message is clear: The Temple environs are where the Sanhedrin is to be placed. Mizbayach symbolizes sacrifice, which was a primary function of the Sanctuary.] The Mizbayach represents mesiras nefesh, self-sacrifice. Horav Nosson Gestetner,…

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Home -> 5783 -> Mishpatim

כי תקנה עבד עברי

Sruly Schnair
In Mishpatim, 5783

If you buy a Jewish bondsman. (21:2)

The Torah begins Parashas Mishpatim presenting the many mitzvos that cover the gamut from social/welfare relationships to the appropriate manner of service to Hashem, including the laws of the eved Ivri, Jewish bondsman. One would think a number of other mitzvos would also serve as an appropriate opening to Parashas Mishpatim. The various commentators address this question by offering explanations for what seems to be an anomaly, but we know that no anomalies exist in the Torah. Everything is sorted out and presented by Heavenly design. Horav Yosef Shalom Eliyashiv, zl, comments that the very foundation of the laws concerning…

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Home -> 5783 -> Mishpatim

כל אלמנה ויתום לא תענון

Sruly Schnair
In Mishpatim, 5783

You shall not cause pain to any widow or orphan. (22:21)

What kind of person would mistreat a widow or an orphan? The mere fact that the Torah admonishes us against being so cruel indicates that there are people who will do anything to anyone to take advantage – be it for money, or just because they want to show their power. Some people simply do not use their seichel, common-sense. To them, a rule is a rule, and it should apply to the weak as well. Thus, a widow and orphan do not receive preferred treatment. They are no different than anyone else. No leniency exists for them. This is…

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Home -> 5783 -> Mishpatim

ואנשי קדש תהיון לי

Sruly Schnair
In Mishpatim, 5783

People of holiness shall you be to Me. (22:30)

It is not enough for a Jew to be good and upright. While these are noble, enviable attributes for anyone else, we answer to a Higher Authority and a Higher calling. We must strive to attain kedushah, holiness. Our neshamos, souls, are pure, and it is incumbent upon us to do everything within our ability to sustain the soul’s pristine nature. It is due to this Heavenly mandate to achieve kedushah that the dynamic concerning what we may do, where we may go, what we may eat and how we should live comes into play. For a Jew, everything comes…

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