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Home -> Shemos -> 5786

ואלה שמות בני ישראל הבאים מצרימה

Sruly Schnair
In 5786, Shemos

And these are the names of Bnei Yisrael who were coming to Egypt. (1:1)

The second book of Chamishah Chumshei Torah is known as Sefer Shemos –— Names.  This is how it begins, with a list of the families that arrived in Egypt.  Their descendants are the ones who, after acculturating into the Egyptian lifestyle, ultimately became slaves to an oppressive despotic leader and nation.  They were eventually liberated, received the Torah and built the Mishkan.  This is the essence of Sefer Shemos.  Where does “names” fit in?  Furthermore, in translation, the second book is called, “Exodus,” which refers to departure or redemption.  Once again, where does “names” fit in?  The English and Hebrew…

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Home -> Shemos -> 5786

וראך ושמח בלבו

Sruly Schnair
In 5786, Shemos

And when he sees you, he will rejoice in his heart. (4:14)

Moshe Rabbeinu refused to undertake the mission to lead the Jews, lest his older brother, Aharon HaKohein, who heretofore had been their leader, feel bad over being passed over for his younger brother.  Hashem assuaged Moshe’s feelings that his brother was overjoyed to hear the good news.  Chazal underscore that this was not superficial joy, but true, genuine joy born of love for Moshe.  As a result of Aharon’s selflessness, he merited to wear the Choshen HaMishpat, BreastPlate, over his chest.  The Urim V’Tumim were inside the Choshen, elevating the Choshen to unparalleled spiritual status.  All this was because Aharon…

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Home -> Shemos -> 5786

תכבד העבודה על האנשים ויעשו בה ואל ישעו בדברי שקר

Sruly Schnair
In 5786, Shemos

Let the work weigh heavier on the men, and let them engage in it and let them not engage in words of falsity. (5:9)

Chazal (Shemos Rabbah 5:18) teach that the Jews had Torah scrolls (scrolls that contained words of Torah) in which they would delight from Shabbos to Shabbos.  Those scrolls imbued them with deep faith that Hashem would soon liberate them.  They were able to learn from those scrolls because Shabbos was their official day off.  (Moshe Rabbeinu convinced Pharaoh that he would receive maximum benefit from his slave if he allows him a day to rest and rejuvenate.  Pharaoh agreed, and Moshe suggested Shabbos be that day of rest.)  When Pharaoh saw the people enjoying Shabbos by learning Torah, he quickly…

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Home -> Vayechi -> 5786

ויברכם ביום ההוא לאמר בך יברך ישראל

Sruly Schnair
In 5786, Vayechi

So he blessed them that day, saying, “By you shall Yisrael bless.” (48:20)

Yaakov Avinu assured his son, Yosef, that, for all time, Jewish parents would remember that he was the father of sons – Ephraim and Menashe — who achieved shevet, tribal, status equal with Yaakov’s sons.  Parents will strive to see their sons reach such a level.  The commentators, each in his own inimitable manner, offer explanations for the elevation of Menashe and Efraim to tribal status.  Most focus on their characters and the fact that they were able to maintain their extraordinary commitment to Torah and mitzvos, despite the spiritual bankruptcy of the society in which they lived.  Nothing of…

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Home -> Vayechi -> 5786

גור אריה יהודה ... כרע רבץ כאריה וכלביא מי יקימנו

Sruly Schnair
In 5786, Vayechi

A lion cub is Yehudah … He crouches, lies down like a lion, and like an awesome lion, who dares rouse him. (49:9)

The Torah compares five of Yaakov Avinu’s sons to animals: Yehudah – a lion; Binyamin – a wolf; Dan – a snake; Yissachar – a donkey; Naftali – a deer.  While four of them are identified directly with the animal, Yehudah stands out as being compared both to a lion cub and a full-grown lion.  Chazal address the singular distinction accorded to Yehudah.  They explain that, because of his future leadership and monarchial obligations, he was given both the might of a lion and the brazenness of a young cub.  As Horav S.R. Hirsch, zl, observes, Yehudah was to combine…

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Home -> Vayechi -> 5786

לא יסור שבט מיהודה ומחוקק מבין רגליו עד כי יבא שילה

Sruly Schnair
In 5786, Vayechi

The scepter shall not depart from Yehudah, nor a scholar from among his descendants until Shiloh arrives. (49:10)

Chazal teach that Yaakov Avinu was about to reveal the keitz, End of Days, the coming of Melech Ha’Moshiach, and an end to all of our tzaros, troubles.  When he saw the Shechinah, Divine Presence, depart from him, he understood that now was not the time for such a revelation.  While he did not reveal the “when,” he did allude to the “who” as a descendant of the shevet, tribe, of Yehudah.  Dovid HaMelech, a direct descendant of Yehudah, would be the progenitor from whom Moshiach would descend.  Indeed, every leader of the monarch level was a descendant of David…

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Home -> Vayigash -> 5786

ויבאו מצרימה יעקב וכל זרעו אתו ... בניו ובני בניו אתו בנתיו ובנות בניו וכל זרעו הביא אתו מצרימה

Sruly Schnair
In 5786, Vayigash

And they came to Egypt… Yaakov and all his offspring with him … His sons and grandsons with him, his daughters and granddaughters and all his offspring he brought with him. (46:6,7)

The Ohr HaChaim Hakadosh comments concerning the redundancy of the text.  It previously said that Yaakov v’chol zaro, with all his offspring, came to Egypt.  Why does the Torah reiterate that his sons and grandsons came?  Were they not part of his offspring?  The Torah goes on to mention daughters and granddaughters, following the word ito, with him. First, why are they separated from the rest of the offspring? And why is the extra word ito added as a separation between sons/grandsons and daughters/granddaughters.  The Ohr HaChaim explains that, indeed, with regard to their attitude, the different groups were not…

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Home -> Vayigash -> 5786

ובני בנימין

Sruly Schnair
In 5786, Vayigash

And the sons of Binyamin. (46:21)

The Torah goes on to record the names of Binyamin’s ten sons.  Rashi (ibid 43:30) quotes Chazal that Binyamin named each of his sons for some element of Yosef’s tragedy. For example: Bela, because Yosef was Nivla, swallowed among the nations; Becher, related to be’chor, first born, which Yosef was to Rachel Imeinu; Shavui, because he was taken captive.  In this unique manner, Binyamin immortalized Yosef’s memory.  Thus, he ensured that every time he called his children, Yosef’s character, his ordeal, and his greatness would come to mind. A vital truth is underscored herein.  A person dies twice:  Once when…

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Home -> Vayigash -> 5786

רק אדמת הכהנים לא קנה כי חוק לכהנים מאת פרעה ואכלו את חוקם

Sruly Schnair
In 5786, Vayigash

Only the land of the priests did he not buy, since the priests had a stipend from Pharaoh. (47:22)

Rashi explains a set decree which Pharaoh established, that the priests should receive a daily stipend of bread – regardless of the country’s economic condition.  Thus, it was unnecessary for them to sell their land for food.  Targum Yonasan disagrees, explaining that Yosef established this rule out of a sense of gratitude to the priests for saving his life.  Potifar was a priest, whose wife claimed that Yosef had made advances toward her.  Understandably, for a lowly slave to act in such a reprehensible manner warranted the death penalty.  Potifar sought the advice of his colleagues – both as verification…

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Home -> Mikeitz -> 5786

ויהי מקץ שנתיים ימים ופרעה חולם

Sruly Schnair
In 5786, Mikeitz

It happened two years to the day, Pharaoh was dreaming. (41:1)

At the end of Parashas Vayeishev (Bereishis 40:23), Rashi cites Midrash Rabbah (Bereishis 89:3), which teaches that Yosef placed his trust in the chamberlain to put in a few good words about him to Pharaoh.  Perhaps this would secure his release from prison.  For someone of Yosef HaTzadik’s elevated spiritual level, relying on people was beneath him.  Thus, Yosef’s sentence was changed, and two more years were added.  His request implied a subtle lack of bitachon, trust.  Not that Yosef should have avoided exerting his hishtadlus, effort, which is crucial, but his heart relied too heavily on human intervention, rather…

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