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Home -> 5782 -> Yisro

זכור את יום השבת לקדשו כבד את אביך ואת אמך

Sruly Schnair
In Yisro, 5782

Remember the Shabbos day to sanctify it. (20:8) Honor your father and your mother. (20:12)

“Remembering” Shabbos should be a part of our lives. It is the vehicle by which we come closer to Hashem. How can we squander a moment? How can we fail to remember? This mitzvah is followed by the commandment to honor one’s parents. The juxtaposition of these two mitzvos upon one another (they are repeated in Parashas Kedoshim, Vayikra 19:3), in which both mitzvos are included in the same pasuk) implies a special relationship between the two. The fact that in Vayikra, they follow after the enjoinment of Kedoshim tiheyu, “You shall be holy,” indicates that, although every mitzvah consecrates…

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Home -> 5782 -> Yisro

לא תרצח לא תנאף לא תגנב

Sruly Schnair
In Yisro, 5782

You shall not murder, you shall not commit adultery, you shall not steal. (20:13)

The Aseres HaDibros, Ten Commandments, comprise the centerpiece of Hashem’s Revelation at Har Sinai. They are the basis of our Torah. One would think that when Hashem “introduces” Himself to the people that He redeemed from Egypt, for whom He wrought unparalleled miracles, a nation that had achieved an extraordinarily high level of holiness, the dor deiah, generation of knowledge, that these commands would be earth-shattering. Yet, Hashem enjoins them to commit to such common sensical prohibitive mitzvos as: do not steal; do not commit adultery; do not murder. One lectures to a group of revered intellectuals concerning profound matters,…

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Home -> 5782 -> Yisro

לא תגנב

Sruly Schnair
In Yisro, 5782

Do not steal. (20:13)

We all come across people whom we once trusted, until they took advantage of our trust – then we lost it. The problem is that, unfortunately, after one person hurts us, we tend to judge everyone according to that new barometer. Not all people are perfect, and some extenuating circumstances bring out the worst in people. Sadly, it is so much easier to think negatively than positively, because negativity requires less creativity. Once betrayed, we are inclined to dig in and ignore everyone, because we do not want to be hurt again – and again. While everyone deserves the benefit…

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Home -> 5782 -> Beshalach

ואתה הרם את מטך ונטה את ידך על הים ובקעהו

Sruly Schnair
In Beshalach, 5782

And you – lift up your staff and stretch out your arm over the water and split it. (14:16)

I have heard a legend. (I use the word legend, because the veracity of this story has been questioned, as we have no definitive sources that support it.) The story is told that the curators of a Russian museum had obtained a precious stone/mineral that had unique, remarkable powers. The Russian scientists could not fathom the secret of this stone. They did not even know what kind of stone it was. They decided that since German scientists were more advanced technologically, they would send them the stone. The German scientists were, likewise, stupefied by this stone. Among the group of…

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Home -> 5782 -> Beshalach

ותען להם מרים שירו לד' כי גאה גאה סוס ורכבו רמה בים

Sruly Schnair
In Beshalach, 5782

Miriam (answered) spoke up to them, “Sing to Hashem for He is exalted above the arrogant, having hurled the horse with its rider into the sea.” (15:21)

Va’taan la’hem Miriam, “Miriam answered them.” Every answer is preempted by a question. What question was asked that required Miriam HaNeviah’s response? Furthermore, if Miriam was speaking to the women, it should have said la’hen, in the female form – not la’hem, which is masculine. Last, Miriam’s choice of miracles to extol Him begs elucidation. Sus v’rochvo ramah, ba’yam, “The horse and rider were hurled into the sea.” So many other miracles occurred. Why underscore this one? Horav Y. Chashin explains that Miriam was, indeed, responding to a fundamental question. Ostensibly, the purpose of yetzias Mitzrayim, the Egyptian exodus, was…

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Home -> 5782 -> Beshalach

כי אני ה' רפאך

Sruly Schnair
In Beshalach, 5782

For I am Hashem Your healer. (15:26)

We are enjoined to seek medical help when circumstances arise that dictate such action. The Torah, likewise, commands the physician to heal those who are in need of a refuah. Nonetheless, one should never lose sight of the fact that the true and only effective Healer is Hashem. The physician and all who participate in the patient’s care are merely agents of Hashem who have been Heavenly sent to address his physical concerns by employing conventional therapeutic means. Hashem determines the success of the physician. Horav Mordechai, zl, m’Neshchiz, was known for the efficacy of his blessings. The ill and…

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Home -> 5782 -> Beshalach

הנני ממטיר לכם לחם מן השמים

Sruly Schnair
In Beshalach, 5782

Behold! I shall rain down for you food from Heaven. (16:4)

The underlying motif of being sustained by the daily portion of manna that descended from Heaven is faith and trust in the Almighty. I think, in the end, everyone believes in Hashem and even places his trust in Him. The question is when. Do we wait until every last option for salvation has been exhausted before we finally accede to the verity that everything comes from Hashem? The daily gift of manna – survival from Heaven – was a lesson in faith. Hashem provides for those who believe in Him. A person of little faith worries about what tomorrow will…

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Home -> 5782 -> Beshalach

כי מחה אמחה את זכר עמלק

Sruly Schnair
In Beshalach, 5782

I will utterly blot out the remembrance of Amalek. (17:14)

As Horav S. R. Hirsch, zl, observes from the Torah’s use of zeicher, remembrance (of Amalek), it is not Amalek who is so pernicious for the future of mankind, but his remembrance. The glorifying of Amalek’s memory, exalting in his achievements, presents an imminent danger to the moral mindset of G-d-fearing people. Violence, force, living by the sword, dominating the weak, murder and plunder at will, just to show one’s power and prowess, is anathema to the moral rectitude of humanity. Glorifying the deeds of murderers and terrorists, venerating their memory, catalyzes the weak-minded to emulate them. Thus, their memory…

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Home -> 5782 -> Bo

ושמרתם את המצות

Sruly Schnair
In Bo, 5782

You must be vigilant regarding the matzos. (12:17)

Rashi comments: She’lo yavo’u liy’dei chimutz, “So that they do not become leaven. From here Chazal say (Pesachim 3:4), ‘If the dough has begun to rise (if you see a part of the dough is about to become chametz), pat it with cold moisture.’ (The coolness prevents it from rising further and becoming chametz.)” Horav Zalmen Sorotzkin, zl, explains the concept of chimutz, leavening, with regard to part of the dough beginning to rise. Leaven is a sign of separation, dissolution of a relationship, whereby a part of an entity splits from the rest to “do its own thing.” One…

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Home -> 5782 -> Bo

וראה את הדם על המשקוף ועל שתי המזוזות

Sruly Schnair
In Bo, 5782

And He (Hashem) will see the blood on the lintel and on the two doorposts. (12:23)

We have two contrasting reasons for our nation’s redemption from Egypt. Rashi (Shemos 12:6) cites the Mechilta which attributes their release to their involvement in the mitzvos of: Korban Pesach, the Pesach offering; and Bris Milah, when they circumcised themselves. They smeared the mingled blood on the doorposts and entrances of their homes as a sign of their unwavering commitment to Hashem. In the same Mechilta, Rav Huna quotes Bar Kappara, who asserts that Klal Yisrael merited the Exodus due to their adherence to four staples of Judaism: they kept their Jewish names; they maintained their language; they did not…

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