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Home -> 5785 -> Nitzavim

אתם נצבים היום כלכם לפני ד'

Sruly Schnair
In Nitzavim, 5785

You are standing today, all of you, before Hashem. (29:9)

Rashi cites Chazal (Tanchuma 1), who explain the juxtaposition of Nitzavim upon Parashas Ki Savo.  When the people heard the frightening litany of the ninety-eight curses which comprised the (second) Tochachah, Admonition, they turned colors from fright at what appeared to them to be a limited likelihood of a positive future.  Moshe Rabbeinu told them: You are all here today, despite having angered Hashem a number of times.  Horav Yaakov Neiman, zl, explains that the Torah’s wording, nitzavim kulchem, standing/all of you, is deliberate and profound.  It does not merely state that the Jewish people stood before Hashem – it…

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Home -> 5785 -> Nitzavim

כי קרוב אלך הדבר מאד בפיך ובלבבך לעשותו

Sruly Schnair
In Nitzavim, 5785

Rather, the matter is very near to you – in your mouth and in your heart – to perform it. (30:14)

A quiet tragedy plays itself out in the lives of many – not in failure, but in refusal to even take that step forward to begin.  We are filled with excuses (some call it rationalizations): “It is just not me;” “I am not cut out for that;” “I cannot wrap my head around it;” “It rubs me the wrong way.”  Obviously, we became more creative in excusing our failure to even try.  For some, it is a fear of failure; for others, it is discomfort with initiating change, for yet others making up one’s mind is too difficult, too demanding,…

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Home -> 5785 -> Nitzavim

ובחרת בחיים למען תחיה אתה וזרעך

Sruly Schnair
In Nitzavim, 5785

And you shall choose life so that you will live, you and your offspring. (30:19)

We often make a mistake, thinking that one’s personal decisions affect him – and only him: “It is my life, and I will live it the way I want to live.”  The Torah intimates that such declarations are not only selfish; they are foolish.  One does not live only for himself.  (One who does is not really living. He is merely existing.)  We have responsibilities to our children – present and future.  For every choice that we make, we must factor in whether we are prepared or have the right to impose on our children the ramifications of the lifestyle…

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Home -> 5785 -> Ki Savo

וענית ואמרת...אמרת לפני ה' אלקיך

Sruly Schnair
In Ki Savo, 5785

Then you shall call out and say (26:5)…Then you shall say before Hashem, your G-d. (26:13)

Notably, the tenor of the declaration for the Bikkurim is much louder than the sound of the Viduy, confession which accompanies the Masser. Chazal (Sotah 32b) teach, “A person should say his own praise in a soft voice and that which is to his discredit in a loud voice.” Concerning the maaser, tithe, confession, when one declares that he acted appropriately, he speaks softly. Conversely, when one brings Bikkurim, when he details the hardships which the Jewish people have endured, he calls out loudly. Simply, this means that, when one is blessed with good fortune, he should be thankful, but…

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Home -> 5785 -> Ki Savo

וירעו אתנו המצרים ויענונו

Sruly Schnair
In Ki Savo, 5785

The Egyptians mistreated us and afflicted us. (26:6)

HoRav Yechiel Yaakov Hopstien, z”l (Fifth Koznitzer Rebbe), adds a homiletic twist to the interpretation of the passuk, allowing for historical and contemporary reflection. He understands vayarei’u as being derived from rei’a, friend. Thus, the affliction brought on by the Egyptians resulted from their befriending us. When the gentile wants to be our friend, and we, sadly, become excited with our new-found acceptance, we go overboard and out of our way to endear ourselves to him. This leads to acculturation, which is the precursor of total assimilation. Contemporary society is deeply focused on antisemitism- its resurgence, its many forms and…

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Home -> 5785 -> Ki Savo

עשיתי ככל אשר צותני

Sruly Schnair
In Ki Savo, 5785

I have acted according to everything You commanded me (26:14)

Rashi interprets the word tzivisani, You commanded me, to Mah she’gazarta aleinu; “What You decreed on us.” Noticeably, a difference exists between a tzivui, command, and a gezeirah, decree. A gezeriah is more forceful, definitive—no ifs, ands, or buts. The Kotzker Rebbe, z”l, makes note of this change in translation. He explains that no more demanding decree exists than to command a Jew to declare, “I did everything that You asked me to do. I carried out Your command to perfection. I had all the correct and proper intentions and did everything purely for Your sake.” This is an overly…

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Home -> 5785 -> Ki Savo

ונתנך ה' לראש ולא לזנב

Sruly Schnair
In Ki Savo, 5785

Hashem shall place you as a head and not as a tail. (28:13)

On the surface, these two terms demonstrate an apparent redundancy. Obviously, if one is a head/leader, he is not a tail/follower. Ramban explains that it is possible for a nation to be a leader to some, but a follower of others. This is “sandwich” leadership, where one’s leadership is of relative value. Klal Yisrael will ultimately be worthy of everyone’s respect, which represents true leadership. The concept of rosh v’lo zanav comes into play on Rosh Hashanah night when, during the simanim (symbolic foods eaten to signify hopes and prayers for a good year), we underscore our hope to be…

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Home -> 5785 -> Ki Savo

והיית משוגע ממראה עיניך אשר תראה

Sruly Schnair
In Ki Savo, 5785

And you will go insane, from what your eyes will see. (28:34)

This is a difficult punishment. Losing one’s mind and the ability to be a rational human being is a frightening punishment. The Torah’s text however, is puzzling. It adds, “from what your eyes see.” One who becomes insane suffers an emotional breakdown as a result of all the suffering, pain and affliction. The enslavement and degradation ultimately wear him down until he no longer can take it. Physical and emotional anguish can torment a person to the point that he loses his mind. But what does the Torah mean when it says you will go mad from what your eyes…

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Home -> Ha'azinu -> 5786

ויבא משה וידבר את כל דברי השירה הזאת... הוא והושע בן נון

Sruly Schnair
In 5786, Ha'azinu

Moshe came and spoke all the words of this Song… he and Hoshea bin Nun. (32:44)

While it was only Moshe Rabbeinu who proclaimed the Song, on the last day of his life he stood with Yehoshua, his worthy successor, to symbolize the transfer of leadership. Otherwise, cynics might belittle Yehoshua’s qualifications for leadership, saying that, as long as Moshe was alive, Yehoshua was afraid to lift his head. Actually, it was not Yehoshua who was different – it was the nation that was about to enter Eretz Yisrael that was different. The nation that left Egypt and journeyed for forty years in the Wilderness was melumad b’nissim, used to miracles. They were entering a land…

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Home -> 5785 -> Ki Seitzei

כי יהיה לאיש בן סורר ומורה

Sruly Schnair
In Ki Seitzei, 5785

If a man will have a wayward and rebellious son. (21:18)

Seeing the whole picture is the only way one can say that he has actually seen something. Looks are deceiving, and what on the surface appears to be harsh may actually be the opposite. The case of the ben sorer u’moreh, wayward and rebellious son, is a perfect example. A boy who has just become a bar-mitzvah is persistently acting wayward and rebellious. He refuses to obey his parents, and he indulges in gluttony and stealing from his parents to support his drives. The parents bring him before bais din who rule that, in his case, since he will do…

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