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Home -> 5781 -> Beha'alosecha

ומבן חמשים שנה ישוב מצבא העבודה... ושרת את אחיו... לשמור משמרת.

Sruly Schnair
In Beha'alosecha, 5781

From fifty years of age, he shall withdraw from the legion of work… He shall minister with his brethren… to safeguard the charge. (8:25,26).

The Levi “retires” at age fifty from bearing the holy vessels on his shoulders. He continues to function in all their Levite services, such as singing, closing the Temple gates and loading the wagons. The Torah writes: V’sheireis es echav, “He shall minister with his brethren”. This refers to giving them wise counsel. The Mishnah in Pirkei Avos (5:24) teaches Ben chamishim l’eitzah, “The man of fifty is capable for counsel.” Rav Ovadiah Bartenura explains that this (fifty-year function) is derived from the Leviim who no longer did any “heavy” labor once they reached fifty years of age. They ministered…

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Home -> 5781 -> Beha'alosecha

שטו העם ולקטו וטחנו בריחים או דכו במדוכה ובשלו בפרור ועשו אותו עוגות

Sruly Schnair
In Beha'alosecha, 5781

The people would stroll and gather it, and grind it in a mill or pound it in a mortar and cook it in a pot or make it into cakes. (11:8)

Three expressions in the text address the “delivery” of the manna. In Sefer Bamidbar (11:9), “When the dew descended upon the lamp at night, the manna would descend upon it.” In Sefer Shemos (16:4), “The people went out to collect it.” Last (Bamidbar 11:8), “The people would stroll and gather it.” We derive from here that, for some, it descended at their front door. Others were compelled to leave the camp and gather it. Last, were those who had to stroll far out of the environs of the camp in  order to gather their daily portions. Likewise, we find three…

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Home -> 5781 -> Naso

מבן שלשים שנה ומעלה ועד בן חמישים שנה כל הבא לעבוד עבודת עבודה

Sruly Schnair
In Naso, 5781

From thirty years of age and up, until fifty years of age, everyone who comes to perform the work of service. (4:47)

Avodas avodah, work of service, seems to be redundant terminology. Chazal (Arachin 11a) explain that this term refers to the musical accompaniment, which was work that was performed to enhance the service. Music has the power to sweep us up into its mood and rhythm. One can be in no particular mood — or even in a depressed state and filled with negativity – but as soon as he hears a catchy tune, lively music or a song, the beat begins to take over and his mood perks up and changes. Our whole energy is transformed and our morose spirits…

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Home -> 5781 -> Naso

ואם אין לאיש גואל להשיב האשם אליו

Sruly Schnair
In Naso, 5781

If the man has no kinsman to whom the debt can be returned. (5:8)

When one has sworn falsely against a monetary claim and subsequently confesses, he pays the principal plus a fifth to the one against whom he has sinned. If the one against whom he has sinned has died, he pays his heirs. A male convert who has had no children since his conversion, or a female convert who has not married or given birth to children, has no heirs. If one has sinned against them and they die, since they have no heirs, the money is given to the Kohanim. Chazal (Bava Kamma 109a) asks “Do you have a person in…

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Home -> 5781 -> Naso

כה תברכו את בני ישראל אמור להם

Sruly Schnair
In Naso, 5781

So, shall you bless Bnei Yisrael, say to them. (6:23)

When we think of blessing, two forms come to mind: Bircas Kohanim, the Priestly blessing; and the brachah of a tzaddik, holy, G-d-fearing Jew. What is the difference in the structure and efficacy of one over the other? One would think – a blessing is a blessing. Does it really matter who is rendering the blessing? Chazal appear to address this question. The Midrash (Tanchuma, Naso 10) notes that the word emor, say (emor lahem) is written malei, full (with a “vov” as opposed to an “O” vowel sound). Chazal derive from here that the blessing rendered by the Kohanim…

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Home -> 5781 -> Naso

ויקריבו הנשאים את חנכת המזבח ביום המשח אתו

Sruly Schnair
In Naso, 5781

And the Nesiim offered up a dedication of the Altar on the day it was consecrated. (7:10)

Chazal (Midrash) teach that even though the offerings of the twelve Nesiim were identical, each individual offering alluded to the singular mission of its tribe; thus, the offering of each Nasi represented a unique spiritual message. Indeed, the Torah could have saved much “ink” by including all the korbanos of the Nesiim under one collective banner: “This is what all of the Nesiim offered.” Actually, why did the Nesiim choose to offer identical korbanos? One would think they each wanted to express the uniqueness and individuality of his own tribe. The Ramban quotes the Midrash (Bamidbar Rabbah 13:13), which (in…

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Home -> Bamidbar -> 5781

ויתילדו על משפחתם

Sruly Schnair
In 5781, Bamidbar

And they established their genealogy according to their families. (1:18)

Each tribe carried out its own census.  In this manner, one had to clearly establish from which tribe he hailed. Family purity was a strict requirement, so that the merit of their forefathers could stand in their stead during times of crisis. Chazal (Pesachim 49a) teach that one should seek the daughter of a talmid chacham, Torah scholar, as a wife. This serves to ensure the bloodlines, applying the analogy of Invei ha’gefen, b’invei ha’gefen, davar na’eh u’miskabeil; “A combination of the grapes of a vine with the grapes of another vine; which is something fine and acceptable.” [Since both…

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Home -> Bamidbar -> 5781

איש על דגלו באתת לבית אבתם

Sruly Schnair
In 5781, Bamidbar

Every man shall encamp by his banner with the sign of his father’s house. (2:2)

Chazal teach that the arrangement of the Jews’ encampment in the Wilderness paralleled the configuration of the Heavenly entourage that accompanied the Shechinah when it descended upon Har Sinai prior to the Giving of the Torah. Myriads of Heavenly Angels descended with Hashem, all grouped in composition under Degalim, banners. When Klal Yisrael saw this pattern, they, too, sought a sequence of Degalim for their encampment. It did not stop there. Chazal (Bamidbar Rabbah 2:4) state that when umos ha’olam, the nations of the world, saw Klal Yisrael encamped under the Degalim, they approached the Jewish People and attempted to…

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Home -> Bamidbar -> 5781

ואלה תולדות אהרן ומשה ואלה שמות בני אהרן

Sruly Schnair
In 5781, Bamidbar

These are the offspring of Aharon and Moshe. These are the names of the sons of Aharon. (3:1,2)

Rashi observes that while the pasuk states that the following are the offspring of Aharon HaKohen and Moshe Rabbeinu, it only lists the names of Aharon’s sons. This, says Rashi, teaches that whoever teaches his friend’s son Torah, it is considered by the Torah as if he caused his birth. Thus, Aharon’s sons, who were Moshe’s students, are also considered to be Moshe’s sons. Horav Meir Chodosh, zl (Or Chadash), quotes the Sifri’s comments to the pasuk, V’shinantem l’vanecha, “You shall teach them diligently to your sons” (Devarim (6:7), eilu talmidecha; “These [sons] are your students.”). The Mashgiach quotes the…

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Home -> Bamidbar -> 5781

ונתנו עליו כסוי עור תחש ופרשו בגד כליל תכלת מלמעלה

Sruly Schnair
In 5781, Bamidbar

They shall place upon it a tachash – hide covering, and spread a cloth entirely of turquoise wool over it. (4:6)

The Ramban observes that in the case of the other klei haMishkan, vessels of the Mishkan, they were first covered with wool and then covered over with the tachash – hide. The Aron HaKodesh was singular in that it was first covered with the tachash – hide and then was covered with the techeiles, turquoise wool.  Chazal describe techeiles as having a color similar to that of the sea, similar to the sky which symbolizes the purity of Heaven. Thus, (according to Ramban) it was placed above the tachash – to call attention to the purity and sanctity of the…

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