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Home -> 5785 -> Naso

ביום השני הקריב נתנאל בן צוער נשיא יששכר

Sruly Schnair
In Naso, 5785

On the second day, Nesanel ben Tzuar offered, the nasi/leader of Yissachar. (7:18)

Noticeably, the tribes of Yissachar and Zevulun – representing the one who studies Torah, and his supporter – precede Reuven, the firstborn. Horav Yaakov Hillel, Shlita, wonders about the placement of the klei, vessels, of the Mishkan. The Aron HaKodesh was placed in the innermost area, the Kodesh HaKodoshim, of the Mishkan. On the other side (external) of the Paroches, Curtain, which separated the Kodesh from the Kodesh HaKodoshim, stood the Menorah on the southern corner. Opposite it, on the northern side, was placed the Shulchan, Table. The Menorah clearly symbolizes the light of Torah (ki ner mitzvah v’Torah ohr),…

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Home -> 5785 -> Naso

פר אחד בן בקר איל אחד כבש אחד בן שנתו לעולה

Sruly Schnair
In Naso, 5785

One young bull, one ram, one sheep in its first year for an elevation-offering. (7:21)

Rashi comments concerning the allusion of the individual korbanos to the Avos, Patriarchs. The young bull alludes to Avraham Avinu, who used a young bull as part of his act of chesed, kindness, in welcoming three guests to his tent. The ram refers to Yitzchak Avinu, whom Avraham replaced on the Altar with a ram. This was part of Yitzchak’s unprecedented act of mesiras nefesh, self-sacrifice. The sheep alludes to Yaakov Avinu who tended sheep during his stay with Lavan. The Torah underscores Yaakov’s honesty in making certain that he took nothing for himself that did not belong to him….

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Home -> Bamidbar -> 5785

וידבר ד' אל משה במדבר סיני

Sruly Schnair
In 5785, Bamidbar

Hashem spoke to Moshe in the wilderness of Sinai. (1:1)

Chazal (Bamidbar Rabbah 1:7) explain that Hashem chose the wilderness as the site where He would give the Torah, by design. It is not that we received the Torah in the wilderness, because we just happened to be there. Rather we were there because this is where Hashem wanted us to receive the Torah. Horav Moshe Shternbuch, Shlita, explains the simile of wilderness as a place where there is no baalus, ownership. Likewise, one who learns Torah, one who seeks to grow and achieve in the field of Torah, must render himself like a wilderness, by relinquishing control, possession over…

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Home -> Bechukosai -> 5785

אם בחוקתי תלכו

Sruly Schnair
In 5785, Bechukosai

If you will follow My decrees. (26:3)

Toras Kohanim derives from here that Hashem is misaveh, desires, for the Jewish People to toil in Torah. The Korban Aharon writes that the term misaveh is used concerning something which a person does not have – thus, he desires it. To use the concept of taavah, desire, with regard to Hashem implies that He is missing something. What aspect/component of Torah could Hashem be missing? The Midrash is emphasizing that Hashem does not just command or expect Torah study – He deeply longs for our ameilus, our effort in learning. The Maharal m’Prague (Tiferes Yisrael 25) explains that the…

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Home -> Ki Sisa -> 5785

העשיר לא ירבה והדל לא ימעיט ממחצית השקל

Sruly Schnair
In 5785, Ki Sisa

The wealthy shall not increase, and the destitute shall not decrease, from half a shekel. (30:15)

The mitzvah of machatzis ha’shekel, half a shekel, as outlined by the Torah ensures equality in contributing to the korbanos tzibur, communal offerings.  However, Horav Elimelech, zl, m’Lishensk sees a deeper meaning in its spiritual symbolism.  It is a message that applies to every Jew – he who is spiritually wealthy and has performed a treasure trove of mitzvos, and his destitute brother, whose spiritual achievements are lacking. The poor, representing those who feel spiritually deficient due to their errant behavior, are reminded not to despair.  Even if they personally feel themselves to be distant from Hashem, He still loves…

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Home -> 5785 -> Vayeitzei

ותאמר הפעם אודה את ד' על כן קראה שמו יהודה

Sruly Schnair
In Vayeitzei, 5785

And she (Leah) declared, “This time let me greatly praise Hashem.” (29:35)

Now, as a mother of one-third of Yaakov Avinu’s twelve sons, Leah paid gratitude to Hashem, because He granted her more than her rightful share. Much has been written about gratitude per se, specifically in interpreting and explaining Leah Imeinu’s gratitude. This is especially critical in light of Chazal’s statement (Berachos 7B), “From the day the world was created, there was no one who paid gratitude to Hashem, until Leah came and thanked Him.” The questions are obvious: How can Chazal suggest that the Avos Hakedoshim, holy Patriarchs, did not thank Hashem? This question is especially pressing when we take…

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Home -> 5785 -> Vayeira

והאלקים נסה את אברהם

Sruly Schnair
In Vayeira, 5785

And G-d tested Avraham (22:1)

Avraham Avinu withstood the ten nisyonos, trials, with which Hashem tested him.  What is so special about these trials that the Torah makes note to elaborate on them?  Just about every one of them is recorded in the Torah, with the nisayon of the Akeidas Yitzchak achieving special prominence.  Our Torah is neither a history book, nor does it relate stories needlessly.  Every letter in the Torah is present for a profound reason.  What is the Torah’s message with the redacting of these trials?  Furthermore, why is it only with regard to Avraham Avinu that the Torah calls attention to…

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Home -> Masei -> 5784

והקריתם לכם ערים ערי מקלט... ונס שמה רוצח מכה נפש בשגגה וישב בה עד מות הכהן הגדול

Sruly Schnair
In 5784, Masei

You shall designate cities for yourselves, cities of refuge… and a murderer shall flee there – one who takes a life unintentionally… He shall dwell in it until the death of the Kohen Gadol. (35:11,25)

The rotzeiach b’shogeg, unintentional murderer, is sent into exile to one of the designated cities of refuge. There, he will be safe from the wrath and vengeance of the go’eil ha’dam, redeemer of the blood, a close relative of the victim who has the right to exact vengeance against the murderer. The rotzeiach b’shogeg is safe as long as he remains within the confines of the ir miklat. If he leaves and the redeemer catches him, his blood is on his own hands. The rotzieach remains in the ir miklat until the death of the Kohen Gadol, who, on some…

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Home -> 5784 -> Naso

ולא יתן עליו לבונה

Sruly Schnair
In Naso, 5784

And he shall not put frankincense upon it. (5:15)

Rashi explains that the ingredients which comprised the Minchas Sotah were unlike that of other Menachos. The sotah’s Minchah used barley, which is eaten by animals, as opposed to wheat, which is consumed by humans. Her base actions were indicative of someone who had gravitated more to the animal sphere. There was no oil, since oil is the symbol of light, and the sotah acted in darkness. Last, there is no frankincense because the Hebrew word for frankincense is levonah, which is the term the Torah uses to describe our Imahos, Matriarchs. Implied by the lack of frankincense is that…

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Home -> 5784 -> Kedoshim

איש אמו ואביו תיראו

Sruly Schnair
In Kedoshim, 5784

Every man: your father and mother shall you revere. (19:3)

One fears his father more than his mother. Rashi explains that this is why the Torah places mother first. A child naturally fears his father more than his mother. He is instructed that Torah does not “play” by the rules of nature. Both parents are the same. Likewise, concerning the mitzvah of honoring a parent, the Torah mentions the father before mother, because a child is predisposed to honoring his mother. Thus, the Torah teaches that both parents are on the same level. The Jew does not act because he is so inclined. He acts in accordance with Hashem’s dictates….

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