Sruly Schnair

זאת תהיה תורת המצורע

This shall be the law of the Metzora. (14:2)

The Torah devotes no less than 115 pesukim (Tazria-Metzora) to the various forms of tzaraas and their purification process. Clearly the lengthy focus on tzaraas indicates the significance the Torah extends to the precursor of tzaraas: lashon hora, evil/slanderous speech. The motzi shem ra, individual who uses his tongue to propagate negative information about a fellow Jew, is the one who becomes the tzaraas victim. Thus, the parshiyos dealing with the tzaraas plagues indicate the severity of lashon hora. Interestingly, the only allusion in the Torah that connects tzaraas with lashon hora is in Devarim 24:8,9 when the Torah admonishes…

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ויקחו בני אהרן נדב ואביהוא איש מחתתו

Sruly Schnair In Shemini, 5781

The sons of Aharon, Nadav and Avihu, each took his fire pan. (10:1)

Yalkut Shemoni (Shemini, Remez 524) adds that each one – Nadav and Avihu – took his fire pan, mei’atzmo, on his own, neither discussing it with – nor accepting advice from – his brother. The two brothers erred in thinking that it was a mitzvah to offer on their own without first receiving a Divine mandate. It makes sense to assume that their error was extremely minute, as they were such righteous individuals. They certainly did not arrive at their individual decisions without intense cogitation. Clearly, they thought the matter through and rendered their individual decisions. Nonetheless, the Yalkut implies,…

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וימתו לפני ד'

Sruly Schnair In Shemini, 5781

And they died before Hashem. (10:2)

When a person renders a decision, he must take into consideration its effect on others, as well as all the ramifications, direct and indirect, present and future, that will result from his decision. Nadav and Avihu did not marry. Chazal (Midrash Rabbah, Vayikra 20:10) consider them guilty of haughtiness for not marrying. They would say, “Our father is the High Priest;” “Our father’s brother is the king/leader of the nation;” “Our uncle is the Nasi, Prince of the tribe of Yehudah.” “We are next in line for the hierarchy of the Priesthood. Is there a woman that is suitable for/worthy…

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אך את זה לא תאכלו ... את הגמל כי מעלה גרה הוא ופרסה איננו מפריס ... ואת השפן כי מעלה גרה הוא ופרסה לא יפרים ... ואת הארנבת כי מעלת גרה היא ופרסה לא הפריסה טמאה היא לכם

Sruly Schnair In Shemini, 5781

But this is what you shall not eat… the camel (for it brings up its cud), buts its hoof is not split … and the hyrax, for it brings up its cud, but its hoof is not split… and the hare, for it brings up its cud, but its hoof is not split. It is unclean to you. (11:4,5,6)

The Torah teaches us that an animal achieves kosher status when it possesses two identifying signs/characteristics: split hooves; and chews/brings up its cud. We are taught that three animals, the camel, hyrax and hare, chew their cud, but, since they do not have split hooves, they are deemed unkosher. In his Nitzotzos, Horav Yitzchak Hershkowitz, Shlita, observes what appears to be an anomaly in recording the three circumstances of a lack of split hooves. In animal number one, the camel, the Torah writes, uparsah einenah mafris, which loosely translated means, it presently does not have split hooves. The next animal,…

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כי אני ד' אלקיכם והתקדשתם והייתם קדשים

Sruly Schnair In Shemini, 5781

For I am Hashem your G-d, you are to sanctify yourselves and you shall become holy. (11:44)

Ibn Ezra adds to the pasuk: “You shall sanctify yourselves because I am Hashem your G-d. I gave you mitzvos and statutes to guard (and observe), so that you will maintain your holiness.” In other words, the mitzvos which we observe protect us. The greater our affiliation with and observance of mitzvos, the greater is our protection from failure and falling into the abyss of sin and spiritual contamination. One night, quite late, Horav Akiva Eiger, zl, Rav of Posen and the preeminent Torah giant of his generation, heard knocking at his door. As Rav of the city, the people…

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זאת תורת העלה היא העלה על מוקדה על המזבח

Sruly Schnair In Tzav, 5781

This is the law of the Olah/Elevation-offering (that stays) on the flame on the Altar. (6:2)

The Korban Chatas, Sin-offering, is brought when one inadvertently commits a transgression for which the punishment is, when intentional, either kares, Heavenly excision, or the death penalty [any of the four forms of capital punishment/execution]. A person brings a Korban Olah for a sin which he committed with his mind, in which he had improper, sinful thoughts. Interestingly, when one performs a sin with his hand, his punishment is chatas, which is partially eaten by the owners and Kohanim. In contrast, when one commits a sin with his mind, he must bring a korban which is completely burnt. Why is…

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ופשט את בגדיו ולבש בגדים אחרים

Sruly Schnair In Tzav, 5781

And he shall take off his garments, and put on other garments. (6:4)

In his Sipurei Chassidim, Horav Shlomo Y. Zevin, zl (cited by Imrei Shammai) relates that Rav David Tzvi Chein, a Chabad chassid, who was Rav in Chernigov, was scheduled for his yechidus (private interview with the Rebbe, during which the chassid seeks guidance and inspiration) with Horav Shmuel, zl, of Lubavitch. He arrived late, so he decided that he would wait outside the Rebbe’s study. In that way, when the Rebbe would leave, he would quickly ask his question. He was late, and he had to return to Chernigov. As he was waiting, he was joined by the Rebbe’s gabbai,…

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וזאת תורת זבח השלמים

Sruly Schnair In Tzav, 5781

And this is the teaching of the offering of the meal-of-peace. (7:11)

Previously (Ibid 3:1), the Torah referred to the Korban Shelamim, Peace-offering, as Zevach Shelamim, meal of peace. The Korban Shelamim is the only offering that carries with it the added appellation, zevach, meal/feast. In his commentary to Sefer Bereishis (46:1), Horav S. R. Hirsch, zl, writes that Yaakov Avinu was the first Patriarch to offer a Korban Shelamim. This was only after he heard that Yosef HaTzaddik was physically and spiritually safe. When the Patriarch arrived in Be’er Sheva, he was in his happiest frame of mind, having reached a zenith in his life, enabling him to leave his troubles…

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אשה ריח ניחוח לד'

Sruly Schnair In 5781, Vayikra

A satisfying aroma to Hashem. (1:9)

The service comes to its conclusion as the aroma of the offering rises up in smoke to Hashem. This pleases Hashem because, as Chazal (Sifra, cited by Rashi) explain, “I have spoken, and My will has been carried out.” Hashem certainly is not into aroma, nor does He require offerings. We do not understand the esoteric rationale behind korbanos, offerings. We do understand, however, that when Hashem commands – we respond by executing to His will. What could be more pleasing than having one’s will carried out to perfection. Indeed, the Talmud (Menachos 110a) teaches: “The term ishei reiach nichoach…

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ואם זבח שלמים קרבנו

Sruly Schnair In 5781, Vayikra

If his offering is a feast peace-offering. (3:1)

A Korban Shelamim is unique in that it is self-motivated, brought voluntarily, because a person has been moved to express his gratitude to Hashem for favors granted, and to enhance his closeness with Him. Shelamim is derived from shaleim, wholeness, perfection and shalom, peace. It increases good will, since so many people – the Kohanim, the family and friends of the donor – participate in its consumption. Ramban focuses on the relationship of the Shelamim with sheleimus, wholeness. He observes that the donor who offers a Shelamim is doing so freely, not to atone for an infraction on his part….

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זאת תהיה תורת המצורע

This shall be the law of the Metzora. (14:2)

ויקחו בני אהרן נדב ואביהוא איש מחתתו

The sons of Aharon, Nadav and Avihu, each took his fire pan. (10:1)

וימתו לפני ד'

And they died before Hashem. (10:2)

אך את זה לא תאכלו ... את הגמל כי מעלה גרה הוא ופרסה איננו מפריס ... ואת השפן כי מעלה גרה הוא ופרסה לא יפרים ... ואת הארנבת כי מעלת גרה היא ופרסה לא הפריסה טמאה היא לכם

But this is what you shall not eat… the camel (for it brings up its cud), buts its hoof is not split … and the hyrax, for it brings up its cud, but its hoof is not split… and the hare, for it brings up its cud, but its hoof is not split. It is unclean to you. (11:4,5,6)

כי אני ד' אלקיכם והתקדשתם והייתם קדשים

For I am Hashem your G-d, you are to sanctify yourselves and you shall become holy. (11:44)

זאת תורת העלה היא העלה על מוקדה על המזבח

This is the law of the Olah/Elevation-offering (that stays) on the flame on the Altar. (6:2)

ופשט את בגדיו ולבש בגדים אחרים

And he shall take off his garments, and put on other garments. (6:4)

וזאת תורת זבח השלמים

And this is the teaching of the offering of the meal-of-peace. (7:11)

אשה ריח ניחוח לד'

A satisfying aroma to Hashem. (1:9)

ואם זבח שלמים קרבנו

If his offering is a feast peace-offering. (3:1)

YEARS

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