Sruly Schnair

יען לא האמנתם בי להקדישני לעיני בני ישראל

Because you did not believe in Me to sanctify Me in the eyes of Bnei Yisrael. (20:12)

Due to the nature of the sin of mei merivah, waters of strife, its ramifications for Moshe Rabbeinu and Aharon HaKohen, and, by extension, Klal Yisrael, it is understandable that multiple commentators weigh in on the subject. We will focus on Rashi’s commentary, which is the most basic, and, thus, one to which we can all relate from a practical point of view. Rashi (both here and in Sefer Devarim 32:51) explains that they sinned by striking the rock, when Hashem had instructed them to speak to it. Had they spoken to the rock and water emerged from it, Hashem’s…

Home -> 5783 -> Chukas

ויראו כל העדה כי גוע אהרן

Sruly Schnair In Chukas, 5783

And all the nation saw that Aharon was dead. (20:29)

When Miriam Ha’Neviah died, her loss to the nation became apparent, as the well (B’eirah shel Miriam) dried up. Likewise, when Aharon HaKohen died, his death was marked by an external manifestation; with the removal of the protective Ananei HaKavod, Pillars of Cloud, which traveled with them throughout their journeys. Chazal teach that there were three parnasim, providers, in whose merit Klal Yisrael benefited. Miriam, in whose merit they were sustained with water; Aharon, in whose merit the nation traveled without fear, as the clouds fended off any danger or obstacle; and Moshe Rabbeinu, in whose merit we were sustained…

Home -> 5783 -> Balak

ויאמר אל עבדי בלק אם יתן לי בלק מלא ביתו כסף וזהב לא אוכל לעבר את פי ד'

Sruly Schnair In Balak, 5783

He (Bilaam) said to the servants of Balak, “If, Balak, will give me his household of silver and gold, I cannot transgress the word of Hashem.” (22:18)

Rashi notes that, by speaking of a houseful of gold and silver – implying that if he could transgress the word of Hashem he would accept no less – Bilaam showed his true colors. He was arrogant and greedy, obsessed with furthering his immoral lifestyle. One of the well-known Mishnayos in Pirkei Avos addresses the deficient character traits of Bilaam ha’rasha, as opposed to those of Avraham Avinu. The thought of comparing the two is ludicrous, since Bilaam was, and remains, a symbol of greed and moral profligacy, and the actions of Avraham, the Patriarch of our nations, concerning the…

Home -> 5783 -> Balak

ויפתח ד' את פי האתון ותאמר לבלעם מה עשיתי לך

Sruly Schnair In Balak, 5783

Hashem opened the mouth of the she-donkey and it said to Bilaam, “What have I done to you?” (22:28)

Bilaam struck his donkey three times – unaware that it was Hashem who was impeding Bilaam’s path. The donkey just stood and refused to go forward. Bilaam was clueless to this, therefore, like most arrogant people who are incapable of accepting the truth, he lashed out at his donkey. Three words – “What have I done to you?” was all the donkey said in admonishing Bilaam. His reaction was, “If I had a sword in my hand, I would kill you!” (Ibid. 22:29). All Bilaam could think of was the donkey’s impertinence to him. After all, he was the greatest…

Home -> 5783 -> Korach

זאת עשו קחו לכם מחתות... והיה האיש אשר יבחר ד' הוא הקדוש

Sruly Schnair In Korach, 5783

Take for yourselves fire pans… then the man whom Hashem will choose – he is the holy one. (16:6,7)

Moshe Rabbeinu told Korach’s followers that the way to determine who Hashem had chosen was through the medium of Ketores, the Incense service. He chose Ketores because it is a service that Hashem desires above all others, but it carries the potential of death if it is not carried out properly. In other words, if Korach’s followers were in the right and Korach should lead, they would take the prize. However, if (as it ultimately was indicated) they were wrong, they would die. The decision would come from Hashem. One would think these men, who were Torah scholars of note,…

Home -> 5783 -> Korach

לא חמור אחד מהם נשאתי ולא הרעתי את אחד מהם

Sruly Schnair In Korach, 5783

I have not taken even a donkey of theirs, nor have I wronged one of them. (16:15)

This is the sordid path of controversy. It begins with a simple dispute concerning a communal or congregational issue and quickly expands and erupts into character assassination. Moshe Rabbeinu says, “I took nothing from them. Even when I transported my wife and sons from Midyan, I neither expected nor received reimbursement.” He was traveling for the nation. His expenses should have been paid. He wanted nothing, understanding that, when a community seeks to impugn its leadership, its first salvo will be concerning money. He uses their hard-earned funds for his own personal benefit, etc. Moshe declares emphatically, “I took nothing…

Home -> 5783 -> Korach

ואכלתם אתו בכל מקום אתם וביתכם כי שכר הוא לכם. חלף עבדתכם

Sruly Schnair In Korach, 5783

You may eat it everywhere, you and your household, for it is a wage for you in exchange for your service. (18:31)

The Levi is instructed to tithe from his maaser, tithe, and give this terumas maaser to the Kohen. Once the tithe has been separated and given to the Kohen, the Levi is free to use it at will, wherever he so pleases. It is no longer holy and may be eaten even in a ritually contaminated state. The Torah appears to underscore the fact that it is cheilef avodasechem; in exchange for your service. This means that the maaser that the Levi received is a form of wages for his service to the nation. Horav Chaim Toito, Shlita, relates the…

Home -> 5783 -> Shelach

שלח לך אנשים ויתרו את ארץ כנען

Sruly Schnair In Shelach, 5783

Send forth men, if you please, and let them spy out the land of Canaan. (13:2)

The chet ha’meraglim, sin of the spies, is one of the most difficult passages in the Torah to grasp. These were men of distinction, princes of their individual tribes who had earned their eminence. It was not just arbitrarily accorded to them. How did such great leaders fail? As an aside, I think that one powerful lesson may be derived: no one is immune to failure; no one is perfect, with no sign of weakness. People have flaws which they gloss over or address and overcome. Those who are unable to ferret out their individual issues are, for the most…

Home -> 5783 -> Shelach

ויהי בני ישראל במדבר וימצאו איש מקושש עצים ביום השבת ... ויניחו אתו במשמר כי לא פרש מה יעשה לו

Sruly Schnair In Shelach, 5783

Bnei Yisrael were in the wilderness and they found a man gathering wood on Shabbos day…They placed him in custody because what should be done with him had not been clarified. (15:32,34)

Rashi explains that, in fact, they knew that one who desecrates Shabbos is liable for the death penalty. They did not know, however, which one of the four punishments should be meted out for chillul Shabbos. While they waited for Moshe Rabbeinu to issue his ruling, the perpetrator was remanded into custody. Horav Gamliel Rabinowitz, Shlita, quotes Horav Aharon Katzenelbogen, zl, who presents an insightful exposition concerning the mekoshesh’s lockup. Earlier in the parshah, the Torah relates the nation’s reaction to Yehoshua and Calev’s support of Eretz Yisrael. They disputed the other ten meraglim, spies, and contended that Eretz Yisrael…

Home -> 5783 -> Shelach

ויציאו אותו כל העדה אל מחוץ למחנה וירגמו אתו באבנים

Sruly Schnair In Shelach, 5783

The entire assembly removed him to the outside of the camp, they pelted him with stones. (15:36)

The Torah uses the plural of stone, avanim, which implies that a group participated in the execution of the mekoshesh eitzim, wood-gatherer. He was not the only one incarcerated at the time. The megadef, blasphemer, was also awaiting execution. Concerning his punishment, the Torah writes, Vayirgemu oso even, “They stoned him to death,” with the word even written in its singular form (Vayikra 24:23). Apparently, a difference existed between the manners of their individual executions. The Maharam Lublin, zl, was asked this question when he was a young child. He replied that, concerning the mekoshesh, some contended in his favor…

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יען לא האמנתם בי להקדישני לעיני בני ישראל

Because you did not believe in Me to sanctify Me in the eyes of Bnei Yisrael. (20:12)

ויראו כל העדה כי גוע אהרן

And all the nation saw that Aharon was dead. (20:29)

ויאמר אל עבדי בלק אם יתן לי בלק מלא ביתו כסף וזהב לא אוכל לעבר את פי ד'

He (Bilaam) said to the servants of Balak, “If, Balak, will give me his household of silver and gold, I cannot transgress the word of Hashem.” (22:18)

ויפתח ד' את פי האתון ותאמר לבלעם מה עשיתי לך

Hashem opened the mouth of the she-donkey and it said to Bilaam, “What have I done to you?” (22:28)

זאת עשו קחו לכם מחתות... והיה האיש אשר יבחר ד' הוא הקדוש

Take for yourselves fire pans… then the man whom Hashem will choose – he is the holy one. (16:6,7)

לא חמור אחד מהם נשאתי ולא הרעתי את אחד מהם

I have not taken even a donkey of theirs, nor have I wronged one of them. (16:15)

ואכלתם אתו בכל מקום אתם וביתכם כי שכר הוא לכם. חלף עבדתכם

You may eat it everywhere, you and your household, for it is a wage for you in exchange for your service. (18:31)

שלח לך אנשים ויתרו את ארץ כנען

Send forth men, if you please, and let them spy out the land of Canaan. (13:2)

ויהי בני ישראל במדבר וימצאו איש מקושש עצים ביום השבת ... ויניחו אתו במשמר כי לא פרש מה יעשה לו

Bnei Yisrael were in the wilderness and they found a man gathering wood on Shabbos day…They placed him in custody because what should be done with him had not been clarified. (15:32,34)

ויציאו אותו כל העדה אל מחוץ למחנה וירגמו אתו באבנים

The entire assembly removed him to the outside of the camp, they pelted him with stones. (15:36)

YEARS

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