5782 – Page 13 – Peninim on the Torah

ונתת אל חשן המשפט את האורים ואת התמים

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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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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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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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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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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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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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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כי תקנה עבד עברי

Sruly Schnair In Mishpatim, 5782

When you acquire a Hebrew bondsman. (21:2)

The Torah selected the laws concerning the purchase of an eved Ivri and the master/servant relationship between the master and his Hebrew bondsman to be the opening mitzvah following the nation’s receiving the Torah at Har Sinai. This Revelation and Giving of the Torah culminated their redemption from Egypt and their becoming Hashem’s select people. In order to understand the preeminence of this mitzvah and its overarching significance for molding the national character of Klal Yisrael, I cite the commentary of the Sefer Chinuch. The mitzvah of eved Ivri is the adjudication of the law concerning the Hebrew bondsman: to…

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כי תראה חמור שונאך רובץ תחת משאו... עזוב תעזוב עמו

Sruly Schnair In Mishpatim, 5782

When you see the donkey of your enemy lying under its burden… you must nevertheless raise it with him. (23:5)

Targum Yonasan explains the words, Azov taazov imo; “You must nevertheless raise it with him,” as: Mishbok tashbok b’ha’hi shaata yas sina b’libach alvi v’tifrok v’siton imi, “You should vacate your feelings of animosity (at that time) towards him and assist with him.” Apparently, he interprets azov taazov imo as: vacate your feelings of hatred towards him, while azov taazov applies to one’s negative feeling against this person. [While one should never hate a Jew, this refers to one who has sinned.] Why must he relinquish his animus in order to provide support? He does what he must do because…

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ויבא משה ויספר לעם את כל דברי ד'... ויען כל העם ויאמרו כל הדברים אשר דבר ד' נעשה קול אחד

Sruly Schnair In Mishpatim, 5782

Moshe came and told the people all the words of Hashem… and the entire people responded with one voice and they said, “All the words that Hashem has spoken, we will do.” (24:3)

There is a debate among the Rishonim concerning this parsha, which records Hashem’s instructions to Moshe Rabbeinu vis-à-vis the Torah and the nation’s affirmative response. Rashi contends that the events mentioned in this parsha actually preceded the Revelation and the Giving of the Torah – which is recorded in Parashas Yisro. As far as sequence is concerned, we apply the principle: Torah is not necessarily written in chronological order. Other Rishonim, among them Ramban and Ibn Ezra, feel that these events occurred following the Giving of the Torah. In any event, we will digress and focus on the actual Giving…

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ונתת אל חשן המשפט את האורים ואת התמים

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

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

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

דבר אל בני ישראל ויקחו לי תרומה

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

ויקחו לי תרומה

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

מאת כל איש אשר ידבנו לבו

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

ועשית מנורת זהב טהור

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

ואלה המשפטים אשר תשים לפניהם

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

כי תקנה עבד עברי

When you acquire a Hebrew bondsman. (21:2)

כי תראה חמור שונאך רובץ תחת משאו... עזוב תעזוב עמו

When you see the donkey of your enemy lying under its burden… you must nevertheless raise it with him. (23:5)

ויבא משה ויספר לעם את כל דברי ד'... ויען כל העם ויאמרו כל הדברים אשר דבר ד' נעשה קול אחד

Moshe came and told the people all the words of Hashem… and the entire people responded with one voice and they said, “All the words that Hashem has spoken, we will do.” (24:3)

YEARS

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