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Home -> 5782 -> Lech Lecha

ואברם כבד מאד במקנה בכסף ובזהב

Sruly Schnair
In Lech Lecha, 5782

Now Avram was very laden with livestock, silver and gold. (13:2)

The mere mention of the word Ruzhin conjures up images of wealth and royalty. Indeed, the saintly Ruzhiner Rebbe, zl, was a legend in his own time. Everything about him, from his clothes to his living quarters to his total demeanor was resplendent with wealth and monarchy. Nonetheless, he was regarded as one of the greatest tzaddikim, righteous leaders, of his time. The greatest gedolim, Torah giants, of his generation would travel for weeks just to spend a brief visit with him. They viewed him as a Heavenly agent, dispatched to this world on a Divine mission to reach out…

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Home -> 5782 -> Lech Lecha

ותקח שרי אשת אברם את הגר המצרית שפחתה... ותתן אתה לאברם... ותהר ותקל גברתה בעיניה. ותעניה שרי ותברח מפניה... ויאמר לה מלאך ד' שובי אל גברתך והתעני תחת ידיה

Sruly Schnair
In Lech Lecha, 5782

So Sarai, Avram’s wife, took Hagar the Egyptian, her maidservant… and gave her to Avram… she conceived… her mistress was lowered in her esteem… and Sarai dealt harshly with her, so she fled from her… and an angel of Hashem said to her, “Return to your mistress, and submit yourself to her domination.” (16:3,4,6,9)

The narrative concerning Sarah Imeinu and Avraham Avinu regarding Hagar, followed by Sarah’s anger, Hagar’s running away, and the angel’s instruction that she return, even if it meant submitting to Sarah’s domination, is confounding. Clearly, the profundity escapes the superficial reading of the story. Sarah has been recognized in our sacred tradition as a woman who represents the epitome of all good and noble virtues. To think that all this goodness dissipated when Hagar conceived and gave birth to Yishmael, especially when it was Sarah’s idea that Avraham take her on as an additional wife, is unacceptable. Furthermore, if Sarah…

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Home -> 5782 -> Lech Lecha

ובן שמונת ימים ימול לכם כל זכר לדורתכם

Sruly Schnair
In Lech Lecha, 5782

At the age of eight days, every male among you shall be circumcised throughout your generations. (17:12)

The following incident, which occurred about two hundred years ago with the saintly Chasam Sofer, gives us a glimpse into the extraordinary greatness of the man who is responsible for saving Hungarian Jewry from the tentacles of the Haskalah, Enlightenment. The Chasam Sofer was not only the leading posek, halachic arbiter, of his day, but also a holy and righteous Torah giant, who obviously was as comfortable in the Heavenly sphere as he was in the mundane world. The story is cited by Horav Yissachar Shlomo Teichtal, zl, who heard it from the son-in-law of the Rav of Kashua, a…

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Home -> 5782 -> Noach

צא מן התיבה אתה ואשתך

Sruly Schnair
In Noach, 5782

Go forth from the Ark, you and your wife. (8:16)

Chazal teach that when Noach emerged from the Ark to find a world destroyed, he complained to Hashem: “You should have shown mercy on Your children.” Hashem replied, “Foolish shepherd, you should have spoken up before I destroyed the world.” Clearly, Chazal’s words are laden with profound wisdom and numerous lessons. One message that Hashem’s words immediately impart addresses the need to care for others. Noach knew that a flood would occur. He seemed to be concerned for himself and his family. At the end of his journey, when he perceived the scope of the devastation, it hit home that…

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Home -> 5782 -> Noach

ויצא נח

Sruly Schnair
In Noach, 5782

So Noach went forth. (8:18)

The flood waters receded, and Hashem instructed Noach to leave the Ark. Chazal (Zohar 1:256) teach that when Noach exited the Teivah, Ark, and beheld the devastating destruction of humanity, he began to weep uncontrollably. He said to Hashem: “Ribono Shel Olam, You are called Rachum, Merciful; thus, You should have been merciful on Your creations.” Hashem replied, “Now you come with complaints. Why did you not issue your defense for humanity when I told you My plans to send a flood that would destroy the world? You made an Ark to save yourself and your family. Why did it…

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Home -> 5782 -> Noach

ותשחת הארץ לפני האלקים ותמלא הארץ חמס...ויהי כל הארץ שפה אחת ודברים אחדים

Sruly Schnair
In Noach, 5782

Now the earth had become corrupt before G-d; and the earth became filled with robbery. (6:11)….The whole earth was of one language and of common purpose. (11:1)

Parashas Noach presents two cultures, both evil: one was destroyed; and the other was dispersed – but allowed to live. The generation of the Flood was destroyed. Although the people’s sin was not so much directed Heavenward, their base immorality, lack of ethical character, and their licentious behavior earned them such ignominious repute that they had to be destroyed. The generation of the Dispersal, however, worked together to build a world community, sow the seeds of a single culture with themselves in the leadership role. They had no room for G-d in their lives. Chazal (Sanhedrin 109a) distinguish between the…

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Home -> 5782 -> Noach

וימת הרן על פני תרח אביו... באור כשדים

Sruly Schnair
In Noach, 5782

Haran died in the lifetime of his father… in Uhr Kasdim. (11:28)

Rashi quotes the Midrash that interprets the word al pnei as mipnei to mean “because of” Terach. Terach produced idols. His son, Avraham, saw the folly of idol worship and decided to do something about it. So, he smashed Terach’s wares. Fatherly love was trumped by both economics and fidelity to the evil king Nimrod. Terach felt that his son needed to be taught a lesson. Nimrod was only too happy to comply. Avraham Avinu was sentenced to be burned to death in the fiery caldron. Haran, Avraham’s brother, was challenged to choose between Avraham and Nimrod. Not being a…

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Home -> 5782 -> Bereishis

לא טוב היות האדם לבדו

Sruly Schnair
In Bereishis, 5782

It is not good that man be alone. (2:18)

Chazal (Berachos 17a) ask: “Through what deeds do women merit eternal life? [Since they do not have the mitzvah of limud haTorah, to study Torah, they are unable to earn the merit that is ancillary to it]. Through going through the trouble of bringing their children to the synagogue to study Torah, and through sending their husbands to the bais hamedrash to study Torah, and for waiting for their husbands until they return home from the bais hamedrash.” Chazal (Yevamos 63a) “If the man is worthy, the woman will be an eizer, helper; if he is unworthy, she will be…

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Home -> 5782 -> Bereishis

ומפרי העץ אשר בתוך הגן... לא תאכלו ממנו ולא תגעו בו פן תמתון

Sruly Schnair
In Bereishis, 5782

Of the fruit of the tree which is in the center of the garden… you shall not eat of it and you shall not touch it lest you die. (3:3)

Rashi comments: Hosifah al ha’tzivai, “She added to the commandment; therefore, she came to detract from it.” Hashem had only prohibited them from eating the fruit – not touching it. The serpent saw an opportunity literally begging for him to cause an incursion. The serpent “complied” by pushing Chavah against the tree. Lo and behold, she did not die. “I told you so,” the serpent said to Chavah. “You touched the tree, and nothing happened. It will be likewise when you eat from it. You have nothing to be concerned about.” The Sifsei Chachamim wonders why Chavah could not have…

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Home -> 5782 -> Bereishis

ויקרא ד' אלקים אל האדם ויאמר לו איכה

Sruly Schnair
In Bereishis, 5782

Hashem Elokim called out to the man and said to him, “Where are you?” (3:9)

Interestingly, in the first dialogue that ensued between Hashem and man, the question was one word: Ayeca? “Where are you?” Clearly, this was more of a statement than a question, which is obvious from the word va’yomer, “And (He) said to him.” Hashem did not ask – He said. Hashem wanted to begin a conversation with Adam HaRishon concerning his sin. Rather than immediately assert: “You are guilty!” or “Why did you do it?” Hashem began, “Where are you?” Hashem used this as a conversation opener to soothe Adam and allow him to open up with what he had to…

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