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Home -> 5784 -> Shemini

ויאמר משה אל אהרן הוא אשר דבר ד' לאמר בקרבי אקדש ועל פני כל העם אכבד וידם אהרן

Sruly Schnair
In Shemini, 5784

Moshe said to Aharon: Of this did Hashem speak, saying: “I will be sanctified through those who are nearest Me; thus, I will be honored before the entire people.” And Aharon was silent. (10:3)

What happened to Nadav and Avihu and the circumstances under which their deaths occurred are beyond us. Chazal present various reasons for their untimely deaths, but these reasons apply only to someone who, like them, had reached the capstone of closeness with Hashem. The higher one is, the closer one gets, the more Hashem demands of him. Aharon HaKohen’s reaction (or non-reaction) is equally beyond us. Anyone who has himself – or known someone who has – sustained such a mind-numbing tragedy, either stands in awe of Aharon or questions him. His muted reaction is mind-boggling. As soon as the…

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Home -> 5784 -> Shemini

ואת החזיר כי מפריס פרסה הוא ... והוא גרה לא יגר טמא הוא לכם

Sruly Schnair
In Shemini, 5784

And the pig, for its hoof is split … but it does not chew its cud, it is unclean to you. (11:7)

The commentators explain the reason the Torah focuses on the pig’s singular kosher sign. The pig, which is the prototypical charlatan, puts forth its kosher sign as if declaring, “See, I am kosher,” expecting people to ignore that it does not chew its cud. Indeed, we have more to fear from those who claim to be observant than from those who do not conceal their estrangement from mitzvos. Despite its despicable nature in attempting to fool people, the chazir has one positive aspect to it, which is alluded by its name – chazir – which means “return.” The Shlah HaKadosh…

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אל חשקצו את נפשותיכם ... ולא תטמאו בהם ונטמתם בם

Sruly Schnair
In Shemini, 5784

Do not draw abomination for yourselves… you shall not make yourselves impure, therewith, and thus become impure. (11:43)

Chazal (Yoma 39a) teach, “Sin stupefies the heart of a person who commits it.” This is noted from the pasuk, “Do not impurify yourselves with them, so you not be thereby impurified.” Do not read it as v’nitmeisem, and you will become impure. Rather, read it v’nitamtem, you will become stupefied/ befuddled/confused. In Yiddish, we would translate it as farshtupped, stuffed up. He no longer has control over himself; his sinful behavior seriously alters his ability to think rationally. Horav Eliyahu Lopian, zl, derives an important principle from here. When the Torah exhorts us al tishaktzu, do not draw abomination…

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Home -> 5784 -> Tzav

צו את אהרן ואת בניו לאמר

Sruly Schnair
In Tzav, 5784

Command Aharon and his sons, saying. (6:2)

The Torah begins the parshah with the laws concerning the Korban Olah, Elevation/Burnt Offering, in which the entire animal is burnt on the Altar. While the Torah introduces the laws of korbanos with the word v’amarta, “and you should say,” it introduces the Korban Olah with the more emphatic tzav, “command.” Rashi explains that this implies that the Torah is urging the Kohanim to be especially zealous in carrying out this service and to make a point to underscore this exhortation to future generations of Kohanim.  Rabbi Shimon (Kiddushin 29a) presents an additional caveat that this exhortation is especially relevant…

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Home -> 5784 -> Tzav

תפיני מנחת פתים תקריב

Sruly Schnair
In Tzav, 5784

A repeatedly baked offering, broken into pieces. (6:14)

The concept of petisah, pitim, breaking the minchah into pieces, applies to all Korbanos Minchah that are baked. The Korban Minchah brought by the Kohen Gadol is slightly different, but the requisite of pitim applies. The Korban Minchah is the korban of choice that the poor man offers, simply due to economics. Horav Aharon Bakst, zl, observes how far the Torah has gone in order to protect the feelings of the poor man (ani). His wealthy counterpart brings a fowl or sheep for a korban. It is large and takes a while to be consumed. The Korban Minchah “disappears” quickly…

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Home -> 5784 -> Tzav

והכהן המשיח תחתיו מבניו יעשה אתה

Sruly Schnair
In Tzav, 5784

The Kohen from among his sons who is anointed in his place shall perform it. (6:15)

The pasuk refers to a Kohen Gadol who is anointed when he assumes the office of the High Priesthood as the successor to Aharon HaKohen. Concerning Shemos 28:1, “Now you bring near to yourself Aharon, your brother, and his sons with him,” the Midrash comments (Shemos Rabbah 37:4), “When Hashem said these words (Take Aharon your brother and his sons), Moshe Rabbeinu became ill at ease. (He felt bad that he would not serve as Kohen Gadol.) Hashem told him, “I had the Torah, and I gave it to you. If not for it, I would have destroyed My world.”…

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Home -> 5784 -> Tzav

אם על תודה יקריבנו

Sruly Schnair
In Tzav, 5784

If he shall offer it for a Thanksgiving offering. (7:12)

The Korban Todah, Thanksgiving Offering, is special because it allows one who is the beneficiary of Hashem’s kindness to express his gratitude. Indeed, it is important to allow those to whom we reach out to in some manner to repay those favors. Otherwise, they feel humbled by not being able to return the favor. Gratitude does not necessarily have to be commensurate with the favor received. Some people who are the beneficiaries of the largesse of others are just not able to reciprocate. For instance, an individual who has been blessed with extraordinary material bounty is very generous with his…

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Home -> Vayikra -> 5784

ויקרא אל משה

Sruly Schnair
In 5784, Vayikra

He called to Moshe. (1:1)

Chazal (Vayikra Rabbah 7:3) say: “Why do they begin the teaching of Chumash to children with Toras Kohanim (Vayikra) and not with Bereishis? Since the children are pure, without sin, and the offerings are pure, it is, therefore, fitting that the pure should come and engross themselves in the study of that which is pure.” One should ask an intelligent person, one versed in pedagogy and proficient in the educational methodology for reaching a young child, captivating his interest for learning: From where should the child begin to learn? At what point should the lesson plan for teaching Chumash on…

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Home -> Vayikra -> 5784

ויקרא אל משה

Sruly Schnair
In 5784, Vayikra

He called to Moshe. (1:1)

Ostensibly, the call to Moshe Rabbeinu emanated from Hashem. Was it only to Moshe? What about Klal Yisrael? Chazal teach (Tanchuma 2) that the call to Moshe came in a loud, thunderous voice, but only he heard it. Hashem’s voice is meant for those who are worthy of hearing it. Indeed, Hashem is constantly calling out to us with subtle messages, incidents which are meant to get our attention, to wake us up from our deep slumber and get our act together. We do not always recognize these incidents as being messages. We are so involved with our everyday, mundane…

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Home -> Vayikra -> 5784

נפש כי תחטא בשגגה מכל מצות ד' אשר לא תעשנה

Sruly Schnair
In 5784, Vayikra

When a person will sin unintentionally from among all the commandments of Hashem that may not be done. (4:2)

The Torah goes on to say that one who sins b’shogeg, unintentionally, must bring a korban, offering, to atone his sin. We wonder why one brings a korban for an action which he committed unintentionally, with no malice aforethought? Horav Moshe Soloveitchik, zl (V’Ha’Ish Moshe), compares this with one who is transporting inexpensive glassware. Since their value is negligible, he moves the glasses quickly without giving much thought to his endeavor. What is the worst thing that could happen? Some would break – nu – it is not the end of the world. If one were transporting expensive crystal or…

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