Sruly Schnair

וראהו הכהן וטמא אתו

The Kohen shall look at it and declare it contaminated. (13:3)

There are various ways to view an occurrence, especially if it takes place following sinful behavior. The common perspective is that if the event follows a sin, especially if this event is accompanied with physical and emotional pain, it is a punishment for the preceding transgression. Someone with a penetrating cognitive gaze might see beyond what appears to be a punishment and define it as restorative and purifying. This is how we should look at the tumah of tzaraas. The Torah decreed that the tumah of tzaraas (spiritual leprosy,) as well as its purification, be declared by the Kohen. One…

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והצרוע אשר בו הנגע בגדיו יהיו פרמים וראשו יהיה פרוע ועל שפם יעתה וטמא טמא יקרא

Sruly Schnair In Tazria, 5779

And the person with tzaraas in whom there is the affliction, his garments shall be rent, the hair of his head shall be unshorn, and he shall cloak himself up to his lips; he is to call out, “Contaminated, contaminated!” (13:45)

The Yalkut Shemoni explains that the metzora calls out to others: “Tamei, impure! Tamei, impure!” so that his pain will be publicized to others. Thus, they will daven for his cure. Horav Yitzchak Zilberstein, Shlita, says that having other Jews daven for their friend in need is not simply a laudable practice, but the designated purpose in Creation. He quotes the Abarbanel who explains why the Torah commences its introduction to the Creation of the world in the third person (Bereishis bara Elokim; In the beginning of G-d’s creation…), rather than Hashem speaking in first person (Ani barasi, I created…). This…

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ויקריבו לפני ד' אש זרה אשר לא צוה אתם... וידם אהרן

Sruly Schnair In Shemini, 5779

And they brought before Hashem an alien fire that He had not commanded them… And Aharon was silent. (10:1,3)

Much has been written concerning the apparent misstep of Nadav and Avihu in offering what was considered an alien fire, and the reaction of their father, Aharon HaKohen, to their tragic deaths. Chazal have analyzed and explained every word in order to give later generations a clue, a path for understanding and coming to grips with this tragedy. The Torah writes, Asher lo tzivah osam, “That He (Hashem) had not commanded them.” Apparently, their sin was in acting on their own. Discipline is obviously important, but is it that demanding? The Chiddushei HaRim sheds light on this “sin.” He derives…

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ותצא אש מלפני ד' ותאכל אותם וימתו לפני ד'

Sruly Schnair In Shemini, 5779

A fire came forth from before Hashem and consumed them and they died before Hashem. (10:2)

Chazal enumerate a number of areas of deficiency in the behavior of Nadav and Avihu which, on their lofty level, was considered sinful. One of their shortcomings was manifest in their drinking wine prior to performing the service. Inebriation might find an acceptable place in contemporary society’s morally bankrupt value system, but it certainly did not belong in the Priestly service. While Nadav and Avihu certainly did not entertain the idea of inebriation, this does not preclude their partaking in a glass of wine. Truth be told, they were not commanded against drinking wine prior to performing the service until…

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בקרבי אקדש

Sruly Schnair In Shemini, 5779

Through those who are close to Me, I will be sanctified. (10:3)

When Hashem carries out His decree of Strict Justice, especially when – as a result of this decree – someone dies, Hashem’s Name is sanctified. There is no greater Kiddush, sanctification, of Hashem’s Name, than missah, death. It indicates that Hashem is in control, that He alone determines how long and under what circumstances one will live. The Talmud (Niddah 30b) comments concerning the pasuk, Ki li tichra kol berech, “To me will every knee bends” (Yeshayahu 45), Zeh ha’missah, ‘This is a reference to death.” Indeed, the solemnity of a funeral – even one that takes place with a…

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'ואחיכם כל בית ישראל יבכו את השרפה אשר שרף ד

Sruly Schnair In Shemini, 5779

And your brethren, the entire House of Yisrael, shall bewail the conflagration that Hashem ignited. (10:6)

Chazal derive from here that the suffering of a Torah scholar (in this case, Aharon HaKohen and his remaining sons grieving) should be shared by all of Klal Yisrael. Indeed, as Horav Shlomo Kluger, zl, says, all Jews should show solidarity by mourning and grieving over a fellow Jew’s misfortune. Kol Bais Yisrael applies to every generation of Jews. Forever, until Moshiach arrives and wipes away our tears, it is incumbent upon us to shed tears over the tragic and untimely deaths of the two sons of Aharon HaKohen, Nadav and Avihu. Indeed, in the Yom Kippur Machzor right before…

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וכל כלי חרש אשר יפל מהם אל תוכו כל אשר בתוכו יטמא ואתו תשברו

Sruly Schnair In Shemini, 5779

All earthen vessels into which (something contaminated) falls, all that is within it shall be unclean, and it must be destroyed. (11:33)

Unlike wooden or metal vessels that are rendered (spiritually) unclean by virtue of being touched externally by an unclean object, klei cheres, earthenware vessels, become unclean only when the contaminated object is within the airspace of the vessel. External contact of a Klei cheres is not mitamei, does not render the earthenware vessel unclean. The Kotzker Rebbe, zl, explains this halachah as predicated on the notion that only something of value can be rendered unclean. Wood and metal possess intrinsic value. Thus, they can become unclean. Earth, however, has no intrinsic value, other than the fact that if it is formed…

Home -> Vayikra -> 5779

ויקרא אל משה וידבר ד' אליו

Sruly Schnair In 5779, Vayikra

And He called to Moshe; and Hashem spoke to Moshe. (1:1)

Psychologists talk about the importance of living a focused life. One who is focused possesses an inner peace borne from having direction, the knowledge of where he is heading, as well as a plan to get there. To live a focused life takes goals, practice and skill. The Torah does not rely on contemporary psychology. The Torah is the source of all psychology and ethics. Chazal derive from the above pasuk that Moshe Rabbeinu did not enter the Mishkan until Hashem called to invite him to enter. This was a manifestation of the attribute of daas, commonly translated either as…

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אדם כי יקריב מכם קרבן לד'

Sruly Schnair In 5779, Vayikra

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

Without a Bais Hamikdash where we can offer korbanos, offerings, we rely on our tefillos, prayers, to take the place of these korbanos. As such, our tefillos must be on the madreigah, spiritual plateau, of korbanos. The Sefer HaChinuch (Parashas Terumah, mitzvah of constructing the Mishkan) explains that korbanos, like the Mishkan, availed the Jew the opportunity to express himself to Hashem in a tangible manner. Thus, when a person sinned and brought a korban as penance, he was not getting by with a perfunctionary, Chatasi, “I sinned. I am sorry.” Rather, he offered a korban, an animal which would…

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והיה כי יאשם לאחת מאלה והתודה אשר חטא עליה

Sruly Schnair In 5779, Vayikra

When one shall become guilty regarding one of these matters, he shall confess what he has sinned. (5:5)

Horav S.R. HIrsch, zl, observes that in addressing the concept of vidui, confession regarding a sin, the Torah uses the word, v’hisvadah, which (loosely translated) means, “he shall confess,” but should really be translated, “he shall confess (acknowledge) to himself.” Hisvadah is hispaeil, reflexive form, that denotes a confession of guilt pointed at oneself. The sinner is not expected to “make confession” (as they do in other religions), certainly not to G-d, Who knows everything. He does not require our confession to make Him aware of our sins. It is to himself that the sinner must admit that he “missed…

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וראהו הכהן וטמא אתו

The Kohen shall look at it and declare it contaminated. (13:3)

והצרוע אשר בו הנגע בגדיו יהיו פרמים וראשו יהיה פרוע ועל שפם יעתה וטמא טמא יקרא

And the person with tzaraas in whom there is the affliction, his garments shall be rent, the hair of his head shall be unshorn, and he shall cloak himself up to his lips; he is to call out, “Contaminated, contaminated!” (13:45)

ויקריבו לפני ד' אש זרה אשר לא צוה אתם... וידם אהרן

And they brought before Hashem an alien fire that He had not commanded them… And Aharon was silent. (10:1,3)

ותצא אש מלפני ד' ותאכל אותם וימתו לפני ד'

A fire came forth from before Hashem and consumed them and they died before Hashem. (10:2)

בקרבי אקדש

Through those who are close to Me, I will be sanctified. (10:3)

'ואחיכם כל בית ישראל יבכו את השרפה אשר שרף ד

And your brethren, the entire House of Yisrael, shall bewail the conflagration that Hashem ignited. (10:6)

וכל כלי חרש אשר יפל מהם אל תוכו כל אשר בתוכו יטמא ואתו תשברו

All earthen vessels into which (something contaminated) falls, all that is within it shall be unclean, and it must be destroyed. (11:33)

ויקרא אל משה וידבר ד' אליו

And He called to Moshe; and Hashem spoke to Moshe. (1:1)

אדם כי יקריב מכם קרבן לד'

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

והיה כי יאשם לאחת מאלה והתודה אשר חטא עליה

When one shall become guilty regarding one of these matters, he shall confess what he has sinned. (5:5)

YEARS

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