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Home -> Ki Sisa -> 5782

ונתנו איש כפר נפשו

Sruly Schnair
In 5782, Ki Sisa

Every man shall give Hashem an atonement for his soul. (30:12)

The Baal HaTurim observes that the word, v’nasnu: vov, nun, saf, nun, vov, is a palindrome (in this instance, a word which reads the same backward as forward). This prompts him to posit that one who gives to tzedakah, charity, does not lose his contribution; rather, he receives it back. Hashem sees to it that one’s good deeds are not forgotten. What he gives to others will eventually be returned to him. Horav Mordechai Ilan, zl, notes another palindrome in the Torah: V’hikeihu, “And he will strike him” (Bereishis 32:9), which refers to Eisav’s striking one of Yaakov Avinu’s camps….

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Home -> Ki Sisa -> 5782

ואתה קח לך בשמים ראש

Sruly Schnair
In 5782, Ki Sisa

Now you, take for yourself choice spices. (30:23)

The Ohr HaChaim observes that the command to Moshe Rabbeinu regarding the Shemen HaMishchah, anointing oil, is different from the other commands concerning the construction of the Mishkan. Regarding the other aspects of the Mishkan, Hashem spoke to Moshe in second person. His intention, however, was that Moshe convey His instructions to a surrogate to perform the actual work. Not so concerning the anointing oil which, in this case, Hashem wanted Moshe to produce from ingredients which Moshe himself would donate. While the original call to donate the various items needed for the construction of the Mishkan included Moshe as…

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Home -> Ki Sisa -> 5782

וישמע יהושע את קול העם ברעה

Sruly Schnair
In 5782, Ki Sisa

Yehoshua heard the sound of the people in its shouting. (32:17)

Targum Yonasan makes an intriguing statement: “Yehoshua heard the sounds of the nation as they wept amid joy before the (Golden) Calf.” Apparently, Targum Yonasan translates b’reio as being derived from teruah, which is the most broken sound of the shofar, like a yevavah, whimper/wailing, but definitely not a joyful expression. How does one weep joyfully? The two are opposites. How were they filled with joy, yet cry at the same time? Horav Moshe Shternbuch, Shlita, cites an incident that occurred with the Alter, zl, m’Novardok, Horav Yosef Yoizel Horowitz, which is illuminating. The Alter visited a town which was…

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Home -> Ki Sisa -> 5782

ויהי כאשר קרב אל המחנה וירא את העגל ומחלת ויחר אף משה וישלך מידו את הלוחות וישבר אותם

Sruly Schnair
In 5782, Ki Sisa

It happened that as he drew near the camp and saw the calf and the dances, Moshe’s anger flared up. He threw down the Tablets from his hands and shattered them. (32:19)

Hashem had informed Moshe Rabbeinu that the nation had sinned egregiously, so that he should descend the mountain and return to his people. What novel lesson did Moshe learn when he returned that provoked him to shatter the Luchos? Why did he wait so long? Simply, we might suggest that while he certainly believed Hashem, the matter was not yet engraved on his heart that the nation would be guilty of such treason. It is one thing to believe in Hashem unequivocally; it is another thing to be prepared to shatter the Luchos as a result of this belief. Seeing…

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Home -> 5782 -> Tetzaveh

ואתה תצוה את בני ישראל

Sruly Schnair
In Tetzaveh, 5782

Now you shall command Bnei Yisrael. (27:20)

The Baal HaTurim cites the Zohar HaKadosh who observes that the Torah does not mention Moshe Rabbeinu’s name in this parsha. Indeed, from Moshe’s birth in Sefer Shemos, no other parsha excludes the name of our quintessential leader and Rabban Shel Kol Yisrael. The absence of Moshe’s name in this parsha is due to his reaction to Hashem’s desire to enact the ultimate punishment against the Jewish People. Their initiation of – and participation in – erecting the Golden Calf was a spiritual descent that rendered them undeserving of the privilege of being Hashem’s chosen people. Moshe responded, “If you…

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Home -> 5782 -> Tetzaveh

ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת

Sruly Schnair
In Tetzaveh, 5782

And you shall make holy vestments for Aharon, your brother, for honor and for glory. (28:2)

The Kohen Gadol’s vestments were unique in that they atoned for various communal sins. The Talmud (Zevachim 88b) teaches that: the Robe worn by the High Priest atoned for bloodshed; the Breeches atoned for lewdness, the Turban atoned for arrogance; the Belt atoned for impure meditations of the heart; the Breastplate atoned for neglect of civil laws; the Apron atoned for idolatry; the Cloak atoned for slander; and the Crown worn on the forehead atoned for brazenness. In other words, when the Kohen Gadol walked, he was a walking source of absolution. Apparently, when the Kohen wore his vestments, which…

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Home -> 5782 -> Tetzaveh

ונתת אל חשן המשפט את האורים ואת התמים

Sruly Schnair
In Tetzaveh, 5782

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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Home -> 5782 -> Tetzaveh

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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Home -> 5782 -> Terumah

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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Home -> 5782 -> Terumah

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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