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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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Home -> V'zos HaBrachah -> 5782

וימת שם משה עבד ד'

Sruly Schnair
In 5782, V'zos HaBrachah

And Moshe, the servant of Hashem, died there. (34:5)

A debate in Tosfos commentary (Menachos 30a) addresses when Moshe Rabbeinu died. Rav Sholom Gaon posits that Moshe died on Shabbos Kodesh. Thus, we recite Tzidkascha tzedek, affirming and accepting Hashem’s decree. Tosfos contends that Moshe died on Erev Shabbos, since his yahrzeit is on Adar 7, which that year (based on calculations) occurred on Friday. Furthermore, Moshe could not write the conclusion of the Torah on the day of his death if it was, in fact, Shabbos. As a compromise, the commentators suggest that Moshe’s death began on Erev Shabbos, and his burial took place on Shabbos. For our…

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Home -> V'zos HaBrachah -> 5782

ולא ידע איש את קבורתו עד היום הזה

Sruly Schnair
In 5782, V'zos HaBrachah

And no one knows his burial place to this day. (34:6)

In his commentary to Sotah 14a, the Bach amends the Talmud’s narrative to include an additional passage which is found in the Ein Yaakov. Rav Chama bar Chanina said: Why is it that the gravesite of Moshe Rabbeinu is hidden from the eyes of flesh and blood? For it was revealed and known to the Almighty that the Holy Temple was destined to be destroyed and that the Jewish People were destined to be exiled from their Land. Thus, the grave had to be hidden, lest the Jews come crying to Moshe’s gravesite at that time and beseech Moshe, saying,…

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Home -> V'zos HaBrachah -> 5782

ולא קם נביא עוד בישראל כמשה

Sruly Schnair
In 5782, V'zos HaBrachah

Never again has there arisen in Yisrael a prophet like Moshe. (34:10)

Chazal (Bamidbar Rabbah 14:32) note the Torah’s statement concerning Moshe Rabbeinu that Klal Yisrael would never produce a Navi of the stature of Moshe. This does not preclude the gentile nations from producing a prophet whose gift of prophecy would parallel that of Moshe. This prophet was Bilaam. Ramban explains that, under no terms, was Bilaam comparable to Moshe. No prophet approached Moshe’s level of nevuah. Bilaam achieved his communication with Hashem only after exhausting preparation and only concerning the specific subject that he had selected. Moshe, however, could be summoned at any time to discuss anything. The fact that…

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Home -> V'zos HaBrachah -> 5782

ולכל המורא הגדול אשר עשה משה לעיני כל ישראל...בראשית ברא אלקים

Sruly Schnair
In 5782, V'zos HaBrachah

And awesome power that Moshe performed before the eyes of all Yisrael…In the beginning of G-d’s creations. (1:1)

The first letter of the Torah is the bais. The last letter of the Torah is the lamed. Considering that the Torah is of Divine origin, the choice of these two letters is clearly not happenstance. Hashem teaches us, conveys a message to us, with the selection of these two words. The commentators, each in his own inimitable manner, address this selection. The Kli Yakar presents an inspiring thought. The bais and the lamed are the only two letters of the entire Hebrew Alphabet to which, if one were to attach any letter of Hashem’s Name, Yud Kay Vov Kay…

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