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Home -> Ki Sisa -> 5785

ויחל משה את פני ד' אלקיו

Sruly Schnair
In 5785, Ki Sisa

Moshe pleaded before Hashem, his G-d. (32:11)

A distinction exists between a sin that reveals an essential moral flaw and a spiritual shortcoming and one that is the result of circumstantial pressures.  A surface-level sin is an error in action or inaction resulting from impulsivity, ignorance or external pressures.  This type of sin, although baneful, does not necessarily reflect the sinner’s true character or values.  The sins are nonetheless significant, but rectifiable via the medium of teshuvah, repentance. A sin which is deeply-rooted in a spiritual flaw reveals deeper issues within a person’s moral/spiritual psyche.  His actions are not isolated errors, rather of profound misalignment with Torah…

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Home -> Ki Sisa -> 5785

וחנתי את אחן ורחמתי את אשר ארחם

Sruly Schnair
In 5785, Ki Sisa

I shall show favor when I choose to show favor, and I shall show mercy when I choose to show mercy. (33:19)

Hashem revealed to Moshe Rabbeinu that there are instances in which He shows favor and mercy to people who are (for whatever reason) not deserving of these gifts.  Hashem essentially intimated to Moshe that, even though someone had sinned egregiously, there was still hope for him, and Moshe should pray for his forgiveness.  Horav Avraham Pam, zl (cited by Rabbi Shalom Smith in Messages from Rav Pam), derives a powerful insight from this.  Hashem not only shows mercy and favor to those who are undeserving, [Undeserving is a strong term, because we have no idea who does and who does…

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Home -> 5785 -> Tetzaveh

ואתה תצוה את בני ישראל

Sruly Schnair
In Tetzaveh, 5785

And you should command Bnei Yisrael. (27:20)

On the surface, v’atah, and you, is an unusual formulation for Hashem to use to command Moshe.  Usually, He calls him by his name, Moshe, followed by tzav, command; or dabeir, speak. Noticeably, the Torah does not mention Moshe Rabbeinu’s name in the entire parshah. His missing name is the subject of much exegesis. The Be’er Mayim Chaim posits that v’atah, is a higher level of communication, reflecting a closer relationship with the Almighty than what is represented by calling Moshe by his name. Horav Moshe Shmuel Shapiro, zl (Be’er Yaakov), explains that when Hashem speaks to Moshe on the…

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Home -> 5785 -> Tetzaveh

ואלה הבגדים אשר יעשו חושן ואפוד

Sruly Schnair
In Tetzaveh, 5785

These are the garments that they shall make: a Choshen and an Eiphod. (28:4)

Midrash Tanchuma (Shemos 27) explains that the Choshen, Breastplate, which included the Urim v’Tumim worn over Aharon HaKohen’s heart, was middah k’negged middah, reward measure for measure.  When Hashem charged Moshe Rabbeinu with leading Klal Yisrael out of Egypt, he initially refused to accept the role.  He claimed that his older brother, Aharon, had been serving as the leader of the people. He did not want to hurt his feelings. Hashem told him that, not only was Aharon not upset, he was actually filled with joy over his younger brother’s selection. Thus, Hashem said, “The heart that was happy over…

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Home -> 5785 -> Tetzaveh

תרשיש ושהם וישפה

Sruly Schnair
In Tetzaveh, 5785

Tarshish, Shoham and Yashfeh. (28:20)

Chazal (Bereishis Rabbah 71:5) teach that the yashfeh was the stone of Binyamin.  Being the son of Rachel Imeinu, who remained silent when her sister took her place on the night that she was to be married, he symbolizes silence. Thus, he is represented by the yashfeh stone, which stands for yeish peh, there is mouth; something can be said, but he remained in control and was silent. As a result of Rachel Imeinu’s commitment to the middah, attribute, of shetikah, her two sons personified the maintenance of self-control in speech.  Indeed, although Binyamin was well aware that Yosef has…

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Home -> 5785 -> Tetzaveh

וכפר אהרן על קרנתיו אחת בשנה ... קודש קדשים הוא לדי

Sruly Schnair
In Tetzaveh, 5785

Aharon will cleanse its thorns once a year … it is holy of holies to Hashem. (30:10)

Rashi explains that the Mizbayach, Altar, is a Kodesh Kodoshim, Holy of Holies Its sanctity is supreme, designated for this service exclusively.  We derive from Rashi that the Mizbayach HaKetores, Incense Altar, is considered Kodesh Kodoshim, since no other service (the application of blood on the horns of the Mizbayach on Yom Kippur) was performed on it.  (The daily Ketores, Incense, was also offered on it.)  In his commentary to the pasuk, the Malbim posits that the focus of Kodesh Kodoshim is not the Mizbayach, but Aharon HaKohen.  Thus, the Torah is informing us that Aharon Hakohen performed the service…

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Home -> 5785 -> Terumah

דבר אל בני ישראל ויקחו לי תרומה

Sruly Schnair
In Terumah, 5785

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

The well-known Midrash (Shemos Rabbah 33:1) begins with a quote from Mishlei (4:2): Ki lekach tov Nasati lachem, Torasi al ta’azovu; “The Torah is a lekach tov, good purchase—one that you should not forsake.” Chazal continue, underscoring the unique character and function of this mekach:“A person may purchase an item which is comprised of either silver or gold. The mekach which Hashem gave us has both gold and silver.” Chazal quote Sefer Tehillim, which describes the Torah as containing both silver and gold. The Midrash is enigmatic. Are there no items of value that contain both gold and silver? Many…

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Home -> 5785 -> Terumah

דבר אל בני ישראל ויקחו לי תרומה

Sruly Schnair
In Terumah, 5785

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

The Yalkut (Remez 363) relates: Hashem said to Moshe Rabbeinu, “Speak to Klal Yisrael in a manner of pius, apologetic.” When one asks for money, it is important to take into consideration everyone’s feelings. It is not easy for one to part with his money, regardless of the size of his bank account. The Baalei Mussar, Ethicists, take note of this. After all, the Jews were sitting on all the gold and silver which they removed from Egypt. Here Hashem was asking them for a comparable pittance. Indeed, whatever reluctance and pain they might have manifested, it was miniscule. Yet,…

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Home -> 5785 -> Mishpatim

ויקחו לי תרומה מאת כל איש אשר ידבנו לבו

Sruly Schnair
In Mishpatim, 5785

And they should take for Me a portion, from every man whose heart motivates him (25:2)

How are we to understand the profound nature of v’yikchu Li– take for Me? Chazal (Sotah 13b) describe Moshe Rabbeinu’s “funeral” and the eulogy which Hashem rendered for him: Mi yakum li im mireim, mi yisyatzev li im poalei aven; “Who will rise up for Me against evildoers? Who will stand up for Me against those who commit iniquity?” (Tehillim 94:16) Now that Moshe was no longer on this earth, who would serve in his capacity? What about Yehoshua, Moshe’s trusted disciple, and the seventy Elders? Why could they not be counted on to step into Moshe’s role? Why could…

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Home -> 5785 -> Terumah

ועשו לי מקדש ושכנתי בתוכם

Sruly Schnair
In Terumah, 5785

They shall make for Me a Sanctuary/Mikdash, and I will dwell among them (Shemos 25:8)

The language is striking. The Torah should have written V’Shachanti b’socho, “within it.” Rather, it writes, V’Shachanti b’socham, “within them,” which implies that Hashem will reside within them—within the hearts of each and every individual. The Alshich HaKadosh explains that the physical Mishkan was a model and a standard for how, and in what form one should create a space/Sanctuary within his own heart for the Shechinah to reside. The idea that each Jew will create a Mishkan within himself is inspiring and profound. It is also frightening. The inspiration profoundly comes from the realization of what Hashem feels we…

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