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ויקחו בני אהרן נדב ואביהו איש מחתתו... ויקריבו לפני ד' אש זרה אשר לא צוה אותם

Sruly Schnair
In Shemini, 5782

The sons of Aharon, Nadav and Avihu, each took his firepan… and they brought before Hashem an alien fire that He had not commanded them. (10:1)

Nadav and Avihu’s action was clearly in violation of the norm. These two tzaddikim, righteous persons, did not plan on sinning against Hashem. They were of the opinion that their initiative was appropriate and even commendable. Wherein lay the difference between their position and that of Moshe Rabbeinu? While the commentators enumerate a number of areas in which they could have been lacking (clearly relative to their exalted spiritual status), the Talmud (Eiruvin 63a) underscores two: they entered the Sanctuary while intoxicated with wine; they rendered a halachic decision in the presence of their Rebbe, Moshe. Both of these seeming…

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Home -> 5782 -> Shemini

וישמע משה וייטב בעיניו

Sruly Schnair
In Shemini, 5782

Moshe heard, and he approved. (10:20)

We do not find disputes between Klal Yisrael’s leaders: Moshe Rabbeinu and his brother, Aharon HaKohen – except with regard to the sa’ir Rosh Chodesh, he-goat brought on Rosh Chodesh. They disagreed about whether an onein, mourner, was permitted to eat the sa’ir Rosh Chodesh on the day of the funeral. The question arose concerning kodshei doros, that which is sanctified for generations: a korban which will continually be offered; and kodshei shaah, a korban designated for that specific time. Three he-goats were offered that day – two of which were kodshei shah, and one of which was kodshei doros….

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Home -> 5782 -> Shemini

ולא תטמאו בהם ונטמתם בם

Sruly Schnair
In Shemini, 5782

Do not contaminate yourselves through them lest you become contaminated through them. (11:43)

Noticeably, the aleph of v’nitamtem /v’nitmeisem is missing. We translate v’nitmeisem as, “and you have become contaminated through them.” In contrast, we read v’nitamtem as “and you become dulled by them.” Consuming forbidden foods will cause the mind to become dense (with regard to learning Torah, which he will have difficulty grasping) and ultimately blunt his spirituality. The following story is frightening and gives us all something to ponder. A devout family was blessed that all of their sons were accomplished talmidei chachamim, Torah scholars, except for their youngest child, who could not comprehend the simplest, most basic line of…

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Home -> 5782 -> Shemini

להבדיל בין הטמא ובין הטהור ובין החיה הנאכלת ובין החיה אשר לא תאכל

Sruly Schnair
In Shemini, 5782

To distinguish between the contaminated and the pure, and between the creature that may be eaten and the creature that may not be eaten. (11:47)

A Jew must know the Torah and its laws; otherwise, he is challenged to keep them. In order to carry out the will of Hashem, we must know what is His will and how to execute it properly. In most cases the distinction between “clean” and “unclean,” “pure” and “not pure,” what may be eaten and what may not be eaten, is evident and does not require a degree in higher Torah knowledge. It is, however, vital that we know how to distinguish between those categories that are similar to one another. For example, the slaughtering of an animal or…

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Home -> 5782 -> Tzav

אם על תודה יקריבנו

Sruly Schnair
In Tzav, 5782

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

Paying gratitude to the Almighty when everything seems to be going our way is very convenient. Everyone would agree that we have an obligation to acknowledge our debt of gratitude. What about when our prayers are answered with a reply that we find “unacceptable” – when the answer is, “No”? Do we still thank Hashem? We should understand that Hashem is either testing our reaction or He is saving the positive response that we crave for another time. Unfortunately, gratitude under unagreeable, trying circumstances requires cognitive deliberation, hindsight as well as foresight, to understand, accept and show our appreciation for…

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Home -> 5782 -> Tzav

אם על תודה יקריבנו

Sruly Schnair
In Tzav, 5782

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

Horav Mordechai Schwab, zl, distinguishes between the secular concept of hakoras hatov, gratitude/appreciation, and that of the Torah. Truthfully, this differential applies to all middos, character traits, because, first and foremost, we execute them in response to the Torah’s command that we do so. Derech eretz kodmah l’Torah; human decency/ethical character, refinement, precedes Torah knowledge. One whose middos are flawed will not approach Torah as divrei Elokim Chaim, words of the Living G-d, but as a secular, mundane discipline. As such, Torah will do very little to nothing in terms of transforming him into a ben Torah. Hakoras hatov is…

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Home -> 5782 -> Tzav

אם על תודה יקריבנו

Sruly Schnair
In Tzav, 5782

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

We all have reasons to be grateful. Who is not the beneficiary of some form of good? While some of us have it better than others, it just means that our sense of gratitude should be commensurately greater. We are sorely deficient in one aspect of life: gratitude that we are Jewish; gratitude that we have the opportunity and cognition to realize how fortunate we are to have Torah and mitzvos to study and observe. How vacuous are the lives of those who are bereft of these unique Heavenly gifts? Do we show our appreciation? Do we walk around smiling…

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Home -> 5782 -> Tzav

עשירית האפה סלת מנחה תמיד מחציתה בבקר ומחציתה בערב

Sruly Schnair
In Tzav, 5782

A tenth-eifah of fine flour as a continual meal-offering: half of it in the morning, and half of it in the afternoon. (6:13)

The Kohen hedyot, ordinary Kohen, brought his Korban Tamid, continual offering, once upon his induction into the avodah, service. The Kohen Gadol, High Priest, brought it daily: half of the tenth-eifah in the morning; and half in the evening. The Mishnah in Menachos (50b) teaches that the tenth-eifah is split in half, with half brought in the morning and the other half in the evening. It is required that the two halves are from the same whole tenth-eifah. The Kohen may not use a half that he had at home. The Rishonim debate whether the twelve breads that are used…

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Home -> Pekudei -> 5782

אלה פקודי המשכן

Sruly Schnair
In 5782, Pekudei

These are the reckonings of the Mishkan. (38:21)

What appears to be a sad commentary on the nature of people is actually Hashem’s way of rewarding the righteous. The parsha begins with Moshe Rabbeinu’s accounting of all the precious metals and jewelry that Klal Yisrael donated for the construction of the Mishkan. Why did Moshe do such an accounting? Was he not trustworthy? Unquestionably, Hashem trusted Moshe, knowing that his integrity and devotion were impeccable. Some disturbed people in every community have nothing else to do but denigrate their leaders. This is, unfortunately, the product of envy which is espoused by insecure individuals who look at themselves and…

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Home -> Pekudei -> 5782

אלה פקודי המשכן

Sruly Schnair
In 5782, Pekudei

These are the reckonings of the Mishkan. (38:21)

Building a “home” for the Shechinah, Divine Presence, here on earth was apparently top priority for the nascent Jewish nation. They had received the Torah at Sinai amid a Revelation unparalleled in history. The Mishkan was to be the continuum of that Revelation, a place where Jews could relate to Hashem “dwelling” in their midst. Hashem commands us to make a Sanctuary for Him, after which He will reside within us. If our lives outside the Temple environs are consecrated by the understanding, purity and devotion taught within the Sanctuary, then the Mishkan serves as the source for the Mishkan…

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