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Home -> Ki Sisa -> 5782

ויהי כאשר קרב אל המחנה וירא את העגל ומחלת ויחר אף משה וישלך מידו את הלוחות וישבר אותם

Sruly Schnair
In 5782, Ki Sisa

It happened that as he drew near the camp and saw the calf and the dances, Moshe’s anger flared up. He threw down the Tablets from his hands and shattered them. (32:19)

Hashem had informed Moshe Rabbeinu that the nation had sinned egregiously, so that he should descend the mountain and return to his people. What novel lesson did Moshe learn when he returned that provoked him to shatter the Luchos? Why did he wait so long? Simply, we might suggest that while he certainly believed Hashem, the matter was not yet engraved on his heart that the nation would be guilty of such treason. It is one thing to believe in Hashem unequivocally; it is another thing to be prepared to shatter the Luchos as a result of this belief. Seeing…

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Home -> 5782 -> Tetzaveh

ואתה תצוה את בני ישראל

Sruly Schnair
In Tetzaveh, 5782

Now you shall command Bnei Yisrael. (27:20)

The Baal HaTurim cites the Zohar HaKadosh who observes that the Torah does not mention Moshe Rabbeinu’s name in this parsha. Indeed, from Moshe’s birth in Sefer Shemos, no other parsha excludes the name of our quintessential leader and Rabban Shel Kol Yisrael. The absence of Moshe’s name in this parsha is due to his reaction to Hashem’s desire to enact the ultimate punishment against the Jewish People. Their initiation of – and participation in – erecting the Golden Calf was a spiritual descent that rendered them undeserving of the privilege of being Hashem’s chosen people. Moshe responded, “If you…

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Home -> 5782 -> Tetzaveh

ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת

Sruly Schnair
In Tetzaveh, 5782

And you shall make holy vestments for Aharon, your brother, for honor and for glory. (28:2)

The Kohen Gadol’s vestments were unique in that they atoned for various communal sins. The Talmud (Zevachim 88b) teaches that: the Robe worn by the High Priest atoned for bloodshed; the Breeches atoned for lewdness, the Turban atoned for arrogance; the Belt atoned for impure meditations of the heart; the Breastplate atoned for neglect of civil laws; the Apron atoned for idolatry; the Cloak atoned for slander; and the Crown worn on the forehead atoned for brazenness. In other words, when the Kohen Gadol walked, he was a walking source of absolution. Apparently, when the Kohen wore his vestments, which…

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Home -> 5782 -> Tetzaveh

ונתת אל חשן המשפט את האורים ואת התמים

Sruly Schnair
In Tetzaveh, 5782

Into the Choshen HaMishpat, shall you place the Urim and Tumim. (28:30)

Rashi explains: “The Shem HaMeforash (Hashem’s 42 or 72 letter Name) was placed inside the folds of the Choshen, where, by means of the Urim and Tumim, the Choshen would illuminate its words and bring perfection to its words.” [Urim literally means “lights”; Tumim means “perfection.”] While the illumination is understandable, what does Rashi mean that the Tumim brought perfection to its words? Horav Moshe Shternbuch, Shlita, explains that in order for one to present a query to the Urim V’Tumim successfully, the questioner must believe unequivocally that the answer which he will receive is emes l’amito, absolute, unimpeachable truth….

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Home -> 5782 -> Tetzaveh

ונשא אהרן את משפט בני ישראל על לבו לפני ד' תמיד

Sruly Schnair
In Tetzaveh, 5782

Aharon shall bear the judgment of Bnei Yisrael on his heart before Hashem, constantly. (28:30)

The Kohen Gadol’s spiritual eminence notwithstanding, his responsibility to the congregation remains paramount. He may never act in an aloof manner towards the people. They must always be “carried” on his heart, as he empathizes with their agonies and celebrates with each and every one of them during their ecstasies. The Kotzker Rebbe, zl, explains the prohibition for the Kohen Gadol to defile himself spiritually to (even) his seven close relatives (unlike the ordinary Kohen who may do so to his father, mother, wife, brother, sister, son, daughter). The Kohen Gadol must carry all Jews equally on his shoulders. His…

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Home -> 5782 -> Terumah

דבר אל בני ישראל ויקחו לי תרומה

Sruly Schnair
In Terumah, 5782

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

When one contributes to a project, he assumes that he is the one who is giving. If so, why does the Torah refer to the donors to the Mishkan with the term v’yikchu li, “they shall take for Me”? What are they taking? The answer, which is reiterated by the commentators, is that spiritual entities play by different rules. When one contributes to the spiritual sphere, he is taking — in the sense that whatever he gives will be stored away in his merit. Some people cannot deal with the concept of giving. They feel that they have worked hard…

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Home -> 5782 -> Terumah

ויקחו לי תרומה

Sruly Schnair
In Terumah, 5782

And let them take for Me a portion. (25:2)

For some, giving tzedakah, commonly translated as charity, is one of the most difficult tasks to perform. Parting with their hard earned (or otherwise) money is a formidable task. The yetzer hora, evil inclination, works overtime to “protect” the “haves” from the “have nots.” On the other hand, the one who has overcome the challenge and gives freely is one of the happiest people. He does not hide or make excuses; he gives with an open hand and feels good about it. In his Sefer, Peh Eliyahu, Horav Eliyahu Hamuvi, zl, offers an innovative explanation for the pasuk, delineating the…

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Home -> 5782 -> Terumah

מאת כל איש אשר ידבנו לבו

Sruly Schnair
In Terumah, 5782

From every man whose heart motivates him. (25:2)

The Chasam Sofer explains the significance of nedivus ha’lev, generosity of the heart/generosity of the spirit, in that it is truly the only thing that a person can give. Whether we accept it or not (we certainly do not act it), everything belongs to Hashem. He shares it with us for the purpose of our sharing it with others. Thus, whatever material assets we contribute and share with our fellow man – we are not giving our money. We are making use of Hashem’s money for our purposes. Therefore, the barometer of devotion is nedivus halev – which is the…

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Home -> 5782 -> Terumah

ועשית מנורת זהב טהור

Sruly Schnair
In Terumah, 5782

You shall make a Menorah of pure gold. (25:31)

Noticeably, the enjoinment to build the Shulchan, Table, precedes that of the Menorah. In the Kisvei Chasam Sofer, the Chasam Sofer cites a Kadmon, early Rishon, who explains this based on Chazal who rationalize that Zevullun, the brother who engaged in commerce, precedes Yissachar, who devoted himself wholly to Torah study. In order for Yissachar to be able to learn unimpeded by worry over his financial obligations, it is critical that he be supported by the tomchei Torah, supporters of Torah. Likewise, the Shulchan, which represents sustenance, precedes the Menorah, the symbol of Torah. Bearing this in mind, the Ksav…

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Home -> 5782 -> Mishpatim

ואלה המשפטים אשר תשים לפניהם

Sruly Schnair
In Mishpatim, 5782

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

Rashi comments, lifneihem, “before them” (Klal Yisrael) and not before those who worship the stars and constellations. When Moshe Rabbeinu descended from Har Sinai and saw the nation’s repulsive behavior, dancing around the Golden Calf that the people had created, he shattered the Luchos, Tablets, that he was carrying; thus, the Torah returned to its Heavenly sphere. It no longer had value in this world, because the Jewish People did not appreciate it. Horav Elchanan Wasserman, zl, distinguishes between secular knowledge/ disciplines – which one can study, and in which he can even achieve proficiency, without adhering to the lessons…

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