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Home -> 5781 -> Noach

והקמתי את בריתי אתך

Sruly Schnair
In Noach, 5781

But I will establish My covenant with you. (6:18)

Rashi explains that the covenant/promise Hashem made with/to Noach was two-fold: the food supply in the Ark would not spoil; the reshaim, evil people of the generation, would do him no harm. He would safely live on the ark. The Brisker Rav, zl, makes an interesting observation. Noach was about to enclose himself on a traveling ark with representatives of every species of animal, wild beast and fowl. One would think that this would be considered a frightening experience. These were not domesticated pets. They were vicious wild animals. Noach did not seem to be afraid. Hashem had given him…

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Home -> 5781 -> Noach

וירא חם אבי כנען את ערות אביו ויגד לשני אחיו בחוץ

Sruly Schnair
In Noach, 5781

And Cham, the father of Canaan, saw his father’s nakedness and told his brothers outside. (9:22)

“The apple does not fall far from the tree” is a well-known maxim. Let us attempt to cultivate a picture of Cham and Canaan, his son, to better understand the flawed character manifest by Cham, which was transmitted to his son, Canaan. Canaan, whose moral degeneracy ultimately exceeded even that of his father and mentor. The Canaanite nation was a most despicable people, having sunk to such an abyss that the land/Eretz Yisrael which they had inhabited could no longer tolerate their residence. Mitzrayim, Egypt, was a cousin and paralleled Canaan in moral bankruptcy. Two apples from the Cham tree….

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Home -> 5781 -> Noach

ויאמר ברוך ד' אלקי שם

Sruly Schnair
In Noach, 5781

And he said, “Blessed is Hashem, the G-d of Shem. (9:26)

Noach did not directly bless Shem; rather, he said that the G-d/Hashem of Shem be blessed and glorified. By saying this, Noach intimated the mission of Shem/ his descendants, of whom the standard bearer is Klal Yisrael. Their primary goal is to serve Hashem and glorify His Name in the world. Thus, when people bless Hashem, we, His children, are – by extension – blessed. Horav S.R. Hirsch, zl, points out that Hashem is the universal G-d. He is everyone’s G-d. (Indeed, when the accursed Nazi held his gun to the head of the Telzer Rav and asked, “Jew, where…

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Home -> 5781 -> Noach

הבה נבנה לנו עיר ומגדל וראשו בשמים ונעשה לנו שם

Sruly Schnair
In Noach, 5781

“Come, let us build a city and a tower with its top in the heavens, and let us make a name for ourselves.” (11:4)

Researchers say that those who participate in extreme sports do it because they want to have a life-altering experience. They are individuals who are anything but irresponsible risk takers, but rather, highly trained men and women with a deep knowledge of themselves, who simply want to experience an activity that is life-enhancing and life-changing. For them, it is an exhilarating experience that makes them come alive, transcending everyday ways of being and glimpsing their own potential. They view dealing with death as an affirmation of life that gives it greater meaning. There are those who seek to carve out a…

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Home -> 5781 -> Bereishis

והארץ היתה תהו ובהו וחשך על פני תהום...ויאמר אלקים יהי אור ויהי אור... ויבדל אלקים בין האור ובין החשך

Sruly Schnair
In Bereishis, 5781

When the earth was astonishingly empty, with darkness upon the surface of the deep. (1:2) G-d said, “Let there be light,” and there was light, and G-d separated between the light and the darkness. (1:3,4)

In what must be the most interpreted, but yet remains the most enigmatic, ambiguous pesukim, the Torah commences with the story of Creation. It is a topic which can be studied for a lifetime and its interpretation still remains elusive, because its profundity is far above our mortal cognitive limitations. Just to give the reader snippets to think about, I cite from Kol HaTorah by Horav Eliyahu Munk, zl, concerning the phrase v’choshech al pnei sehom; “with darkness upon the surface of the deep.” The Ramban explains that darkness is not to be thought of as an absence of light,…

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Home -> 5781 -> Bereishis

וירא אלקים את כל אשר עשה והנה טוב מאד

Sruly Schnair
In Bereishis, 5781

G-d saw all that He had made, and behold it was very good. (1:31)

It was not just “good” – it was very good. Each of Hashem’s creations was good in its own right. When combined together as part of the greater creation, the totality was even better, explains the Meshech Chochmah. Horav S. R. Hirsch, zl, views this alternatively. Can we say that all of Hashem’s creations were good? Are suffering, pain, grief, temptation and death considered to be good? Surely, we could do without any of these. Rav Hirsch explains that, indeed, isolated and viewed in a free-standing context, these challenges to life do not come across as being good. As part…

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Home -> 5781 -> Bereishis

ותרא האשה כי טוב העץ למאכל וכי תאוה היא לעינים... ותקח מפריו ותאכל

Sruly Schnair
In Bereishis, 5781

And the woman perceived that the tree was good for eating and that it was a delight for the eyes… and she took of its fruit and ate. (3:6)

A horrible tragedy occurred in Telshe, Lithuania, during the tenure of Horav Yosef Yehudah Leib Bloch, zl, as Rosh Yeshivah and Rav (about one hundred years ago). A secular Jewish student with no ties whatsoever to religion rented an attic apartment in town and succumbed to the severe depression that plagued him. Following the incident, the owners of the house in which the deed was done would hear and then see plaster fall from the ceiling. The owner of the house was himself also not an observant Jew, so, at first, he ignored it. (A religious Jew takes nothing at…

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Home -> 5781 -> Bereishis

ויבא קין מפרי האדמה מנחה לד' והבל הביא גם הוא מבכורות צאנו ומחלביהן

Sruly Schnair
In Bereishis, 5781

Kayin brought an offering to Hashem of the fruit of the ground… and as for Hevel, he also brought of the firstlings of his flock and from their choicest. (4:3,4)

Kayin brought his offering, followed by Hevel’s offering. Hashem turned (listened/accepted) to Hevel’s offering, but did not respond to Kayin’s offering. On the surface, the disparity between Kayin and Hevel’s offering was quality. Hevel offered his finest, choicest, while Kayin brought what he did not want for himself. The inferior crops were designated for offering. So begins the first tragic story of brother killing brother. We understand that the Torah’s narrative is replete with powerful messages and lessons. How do we understand this incident between history’s first two sons? First and foremost: Why did Hashem not accept Kayin’s korban, offering?…

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Home -> V'zos HaBrachah -> 5781

ויבכו בני ישראל את משה... שלשים יום ויתמו ימי בכי אבל משה. ויהושע בן נון מלא רוח חכמה כי סמך משה את ידו עליו

Moshe Marcovich
In 5781, V'zos HaBrachah

Bnei Yisrael bewailed Moshe… for thirty days; then the tearful mourning for Moshe ended. Yehoshua ben Nun was filled with the spirit of wisdom, because Moshe laid his hands on him. (34:8,9)

Moshe Rabbeinu had no equal. Thus, he left behind no one that had achieved his level of prophecy. Never would there be another Rabbeinu such as Moshe. The grief over his passing was palpable due to the irreparable loss. Even grief over Moshe, however, must come to an end. Yehoshua, Moshe’s able and devoted talmid, disciple, became his successor as the nation’s Rebbe and leader. The Torah was passed to him, as he carried on Moshe’s legacy. Moshe laid his hands on him, giving him semicha, ordaining him to take over. With the laying of hands, a portion of Moshe’s…

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Home -> V'zos HaBrachah -> 5781

יחי ראובן ואל ימת... וזאת ליהודה ויאמר

Moshe Marcovich
In 5781, V'zos HaBrachah

May Reuven live and not die… and this to Yehudah, and he said. (33:67)

Yehudah’s blessing is juxtaposed upon Reuven, because they had in common their individual confession of guilt to a corrupt act for which they were jointly responsible. Reuven was chastised by his father, Yaakov Avinu, for his impetuosity in moving Yaakov’s bed from Bilhah’s tent. (After Rachel Imeinu, who was Yaakov’s primary wife, died, Yaakov moved his bed into the tent of the concubine, Bilhah. Reuven felt this was an affront to the honor of his mother, Leah Imeinu). Yehudah’s role concerning his inappropriate relationship with Tamar, which almost led to her execution, was the reason for his confession of guilt….

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