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Home -> 5784 -> Tetzaveh

ויקחו אליך שמן זית זך כתית

Sruly Schnair
In Tetzaveh, 5784

And they shall take for you pure, pressed olive oil. (27:20)

Chazal (Midrash Rabbah, Shemos 36:1) quote the pasuk in Yirmiyahu (11:16), Zayis raanan yefei pri to’ar kara Hashem shemecha, “Hashem named you verdant olive tree, fair, with choice fruit” to indicate the comparison of Klal Yisrael to olive oil. Chazal state three characteristics of the Jewish People which mimic the characteristics of olive oil. First, the olive does not give forth its oil until it has been smashed and pressed. Likewise, (some of) the Jewish People return to Hashem through teshuvah, repentance, once they have suffered at the hands of anti-Semites of all creeds, who have persecuted them with all…

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Home -> 5784 -> Tetzaveh

ונשא אהרן את שמות בני ישראל בחשן המשפט על לבו

Sruly Schnair
In Tetzaveh, 5784

Aharon shall bear the names of Bnei Yisrael on the Choshen Hamishpat (Breastplate of judgment) on his heart. (28:29)

Aharon HaKohen merited to wear the breastplate on his heart due to the manner in which he accepted Moshe Rabbeinu’s appointment as the leader of the Jewish People. Prior to Moshe’s entrance on the scene, Aharon had been the Navi and leader of the Jewish people. Suddenly, his position transformed from leader to assistant. Not only did Aharon not complain, but the Torah says V’roacha v’somach b’libo, “He will see you and he will rejoice in his heart” (Shemos 4:4). Aharon’s humility was such that he manifested no ego whatsoever when he lost his position to his younger brother. This…

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Home -> 5784 -> Tetzaveh

שבעת ימים ילבשם הכהן תחתיו מבניו אשר יבוא אל אהל מועד לשרת בקודש

Sruly Schnair
In Tetzaveh, 5784

For a seven-day period, the Kohen who succeeds him from his sons, who shall enter the Ohel Moed to serve in the Sanctuary shall wear them. (29:30)

The son of the Kohen Gadol (if he is worthy) takes precedence over any other Kohen to succeed his father. Two Kohanim actually served in the positions of Kohen Gadol – the regular High Priest – and Kohen Mashuach Milchamah – a Kohen Gadol ordained specifically prior to the nation’s entrance into a war. This latter one was a specially designated Kohen Gadol whose purpose it was to address the nation and give his charge before the battle, encouraging them that Hashem will protect them. The Kohen Mashuach Milchamah is forbidden to marry a widow and may pose questions to…

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Home -> 5784 -> Terumah

ויקחו לי תרומה

Sruly Schnair
In Terumah, 5784

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

Chazal (Midrash Rabbah Shemos 33:1) expound on the pasuk’s expression, V’yikchu Li, “They shall take for Me.” The Midrash compares the Torah to a good acquisition (mekach) of which people are unaware of its value. When they consider how much the buyer paid the broker, however, they realize the value of the purchase. Likewise, how does one determine the true value of the Torah which we received? We look at the payment made to Moshe Rabbeinu: the skin of his face becoming otherworldly radiant. The Midrash further expounds, discussing an acquisition during which the seller sells himself along with the…

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Home -> 5784 -> Terumah

ועצי שיטים

Sruly Schnair
In Terumah, 5784

And shittim (acacia) wood. (25:5)

Rashi quotes Midrash Tanchuma that Yaakov Avinu’s foresight (through Ruach HaKodesh, Divine Inspiration) was the reason that Klal Yisrael had shittim wood available for the Mishkan. Yaakov knew that his descendants would one day erect a Sanctuary in the wilderness. This edifice would require wood. Therefore, he planted trees when he arrived in Egypt, using seeds that he had brought with him from Eretz Yisrael. He commanded his sons (who obviously commanded it to their sons) that, when they would finally leave Egypt, they should cut down the trees and take them along. Horav Eliyahu Meir Bloch, zl, derives a…

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Home -> 5784 -> Terumah

ואל הארון תתן את העדת אשר אתן אליך

Sruly Schnair
In Terumah, 5784

And into the Aron you shall put the Testimony that I shall give you. (25:21)

This pasuk (21) seems redundant. In pasuk 16, the Torah writes, “You shall place in the Aron the Testimonial Tablets that I shall give you.” Two pesukim – same message. Rashi explains that we derive from this redundancy that it was prohibited to place the Kapores, Cover, on the Aron unless the Luchos were already in there. There is no such thing as an empty Aron in the Sanctuary. If there are no Luchos, the Aron is incomplete; hence, no Kapores is placed over it. Chezkuni explains that the first pasuk refers to the first Luchos, while the second pasuk…

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Home -> 5784 -> Mishpatim

ואלא המשפטים אשר תשים לפניהם

Sruly Schnair
In Mishpatim, 5784

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

Parashas Mishpatim is replete with laws concerning interpersonal, social interactions – some positive (how we should act); others negative (how we should not act and the repercussions for acting inappropriately). On the surface, nothing about these mitzvos/laws appears to make them endemic solely to the Jewish people. Any decent, humane society would be expected to maintain such laws. What makes them “Jewish”? Horav Moshe Eisemann, Shlita, cites the Malbim (commentary to Devarim 6:20), who alludes to this question. He posits that this question lies at the root of the ben chacham’s, wise son’s, question in the Haggadah. Rav Eisemann explains:…

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Home -> 5784 -> Mishpatim

ונקרב בעל הבית אל האלקים אם לא שלח ידו במלאכת רעהו

Sruly Schnair
In Mishpatim, 5784

(If the thief is not found) then the householder shall approach the court that he had not laid his hand on his fellow’s property. (22:7)

The householder here is not the baal habayis, owner, of the lost/stolen articles, but rather, the shomer, unpaid watchman/custodian who claims that he is not responsible for the item that is missing. It is not his fault. He must come to bais din, court (which is here termed elokim) and swear that he has not laid his hand on his fellow’s property. In a homiletic rendering of the pasuk, Horav Meir, zl, m’Premishlan, explains: One who seeks to come close to Elokim, Hashem, must first be completely innocent of any sins concerning his fellowman. The Torah places a strong emphasis…

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Home -> 5784 -> Mishpatim

אם ענה תענה אתו כי אם צעק יצעק אלי שמע אשמע צעקתו

Sruly Schnair
In Mishpatim, 5784

If you [dare to] cause him pain! For if he shall cry out to Me, I shall surely hear his outcry. (22:22)

Causing pain to someone who is already suffering the pangs of loneliness is ethically and morally indefensible. It is such a heinous act that one is stymied to justify such behavior. As human beings, we possess the capacity for empathy and compassion. When we ignore the feelings of others and deliberately cause them pain, it contradicts the basic foundation of our humanity. In other words, such an aggriever is not a mentch, decent human being. Hashem says that He will listen to the cries of the afflicted. Clearly causing pain is reprehensible under all circumstances. It is especially cruel when…

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Home -> 5784 -> Mishpatim

אם ענה תענה אתו כי אם צעק יצעק אלי שמע אשמע צעקתו

Sruly Schnair
In Mishpatim, 5784

If you [dare to] cause him pain! For if he shall cry out to Me, I shall surely hear his outcry. (22:22)

Horav Shimshon Pincus, zl, derives an important principle concerning tefillah and its efficacy. When a person is confronted with adversity of any kind, he runs from person to person, doctor to doctor, brachah to brachah. In addition, “he also” prays to Hashem. Regardless of the circumstances – financial, health, family – the observant Jew makes a point to cover all the bases – even praying to Hashem. After all, one must make hishtadlus, endeavor. When a poor person goes from house to house begging for alms and, included among the many houses that he visits is the wealthiest man in…

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