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Home -> 5781 -> Emor

לנפש לא יטמא בעמיו

Sruly Schnair
In Emor, 5781

He shall not defile himself for the dead among his people. (21:1)

No Kohen may defile himself for a dead person who is not one of his seven close relatives as enumerated in the Torah. Sforno explains the reason why a Kohen may not defile himself to a corpse. “The Kohen is a chief, a leader among his people, whose function is to learn and to teach as the Navi Malachi says (2:7), ‘For the Kohen’s lips shall preserve knowledge, and they should seek Torah from his mouth.’ It is, thus, proper that such an individual conduct himself as a prince, so that his words will be listened to. It is (thus)…

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Home -> 5781 -> Metzora

זאת תהיה תורת המצורע

Sruly Schnair
In Metzora, 5781

This shall be the law of the metzora. (14:2)

The Talmud (Horayos 12b) relates that Rava asked Rav Nachman if a Kohen Gadol who was afflicted with tzaraas, spiritual leprosy, may marry a widow. (Under normal circumstances, the Kohen Gadol may not marry a widow. However, since as a metzora he is disqualified from serving, perhaps the prohibition against marrying a widow would not presently pertain to him.) The answer was not available to him. On another occasion, Rav Pappa raised the same question to Rav Nachman. This time, Rav Huna, son of Rav Nachman, interjected with the answer that, just as a Kohen Gadol who becomes tamei, ritually…

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Home -> 5781 -> Shemini

ויקחו בני אהרן נדב ואביהוא איש מחתתו

Sruly Schnair
In Shemini, 5781

The sons of Aharon, Nadav and Avihu, each took his fire pan. (10:1)

Yalkut Shemoni (Shemini, Remez 524) adds that each one – Nadav and Avihu – took his fire pan, mei’atzmo, on his own, neither discussing it with – nor accepting advice from – his brother. The two brothers erred in thinking that it was a mitzvah to offer on their own without first receiving a Divine mandate. It makes sense to assume that their error was extremely minute, as they were such righteous individuals. They certainly did not arrive at their individual decisions without intense cogitation. Clearly, they thought the matter through and rendered their individual decisions. Nonetheless, the Yalkut implies,…

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Home -> 5781 -> Tzav

זאת תורת העלה היא העלה על מוקדה על המזבח

Sruly Schnair
In Tzav, 5781

This is the law of the Olah/Elevation-offering (that stays) on the flame on the Altar. (6:2)

The Korban Chatas, Sin-offering, is brought when one inadvertently commits a transgression for which the punishment is, when intentional, either kares, Heavenly excision, or the death penalty [any of the four forms of capital punishment/execution]. A person brings a Korban Olah for a sin which he committed with his mind, in which he had improper, sinful thoughts. Interestingly, when one performs a sin with his hand, his punishment is chatas, which is partially eaten by the owners and Kohanim. In contrast, when one commits a sin with his mind, he must bring a korban which is completely burnt. Why is…

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Home -> 5781 -> Tzav

וזאת תורת זבח השלמים

Sruly Schnair
In Tzav, 5781

And this is the teaching of the offering of the meal-of-peace. (7:11)

Previously (Ibid 3:1), the Torah referred to the Korban Shelamim, Peace-offering, as Zevach Shelamim, meal of peace. The Korban Shelamim is the only offering that carries with it the added appellation, zevach, meal/feast. In his commentary to Sefer Bereishis (46:1), Horav S. R. Hirsch, zl, writes that Yaakov Avinu was the first Patriarch to offer a Korban Shelamim. This was only after he heard that Yosef HaTzaddik was physically and spiritually safe. When the Patriarch arrived in Be’er Sheva, he was in his happiest frame of mind, having reached a zenith in his life, enabling him to leave his troubles…

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Home -> Vayakhel -> 5781

ויבאו כל איש אשר נשאו לבו... ויבאו האנשים על הנשים... וכל איש אשר נמצא אתו... וכל הנשים אשר נשא לבן

Sruly Schnair
In 5781, Vayakhel

Every many whose head inspired him came… the men came with the women… every man with whom was found… all the women whose hearts inspired them. (35:21,22,23,26)

Horav Yeshaya Pik, zl, posits that these pesukim address four types of donors. (Charitable donations usually fall under the rubric of these four circumstances.) Some men/husbands will not donate before going home and speaking it over with their wives. This type of husband is in a situation in which their bank accounts are joint, and his wife has a dominant role in the home (as it should be). Therefore, whatever money goes out must have her acquiescence. Concerning this type of man, the Torah writes: “The men came with the women.” These men had their wives’ consent. Next is the…

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Home -> 5781 -> Tetzaveh

ואתה תצוה את בני ישראל

Sruly Schnair
In Tetzaveh, 5781

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

Not Moshe, just, V’atah, “Now you.” Indeed, the Torah does not mention Moshe Rabbeinu’s name in this parsha. This is by design, because, in his defense of Klal Yisrael, following the sin of the Golden Calf, Moshe pleaded that they be forgiven. If not – m’cheini na mi’Sifrecha asher Kasavta, “Erase me from Your Book that You have written” (Shemos 32:32). When a tzaddik issues forth a declaration it is not ignored. Thus, one parsha, the one which usually is read around the seventh of Adar, which is Moshe’s yahrzeit, is missing his name. From the time that the Torah…

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Home -> 5781 -> Terumah

ועשית ארון עצי שיטים ... ונתת אל הארון את העדות אשר אתן לך

Sruly Schnair
In Terumah, 5781

They shall make an Ark of atzei Shittim (Acacia wood)… You shall place in the Ark the Testimonial tablets that I shall give you. (25:10,16)

The Aron HaKodesh was the receptacle that contained within it the first Luchos HaBris –which Moshe Rabbeinu broke as a result of the cheit ha’eigel, sin of the Golden Calf – and the second Luchos. Chazal (Berachos 8b) compare a talmid chacham, Torah scholar, who, due to no fault of his own has forgotten his learning to the Shivrei Luchos, Broken Luchos. As we are instructed to place the Broken Luchos respectfully beside the Luchos Shniim, Second Luchos, so, too, are we commanded to respect the elderly Jew whose Torah erudition is sadly now a matter of history. One may…

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Home -> 5781 -> Mishpatim

כל אלמנה ויתום לא תענון

Sruly Schnair
In Mishpatim, 5781

You shall not cause pain to any widow or orphan. (22:21)

It is understandable that one should not afflict the widow and orphan. Why would anyone who has a modicum of human decency have to be commanded not to take advantage of the weak and defenseless? Apparently, when a profit can be made, or one can assuage his ego by dominating over others, human decency has little meaning – and even less influence. Horav Yechiel Meir, zl, m’Gustinin was asked why the Torah emphasizes that one many not afflict a widow and an orphan, as if one is permitted to do so to an ordinary Jew who is not a victim…

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Home -> 5781 -> Mishpatim

וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים

Sruly Schnair
In Mishpatim, 5781

You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt. (22:20)

The Torah shows its concern for the proper treatment of the weak, helpless, abandoned and the stranger/convert, who feel alone, estranged, although they should be welcomed and embraced. It is sad that there exist among us the few who lord over others due to their own insecurities. These people consider themselves better, privileged, powerful when, in fact, they are the ones who are weak and pathetic. The prohibition against any mistreatment of a ger, convert, is prefaced with a serious reminder to look back to our own history, when we were strangers in the land of Egypt. A newcomer to…

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