Challenge – Page 15 – Peninim on the Torah

“Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt.” (41:33)

After successfully interpreting Pharaoh’s dreams, Yosef offered his unsolicited advice. He counseled Pharaoh to appoint a unique individual who possessed an acute mind and an uncanny ability to organize the entire country during the seven years of plenty. Horav Eliyahu Lopian, z.l., questions the need to appoint someone who is unusually perceptive. This is an undertaking for an individual who is endowed with excellent organizational and administrative skills, not someone who is astute. He responds that it takes one who is especially gifted to “see” the years of hunger at the very moment that he and everyone else are enjoying…

Home -> 5756 -> Vayishlach

Sruly Schnair In Vayishlach, 5756

“So you shall say unto my master Eisav, ‘So says your servant Yaakov, I have sojourned with Lavan and stayed until now.” (32:5)

Rashi explains that the numerical equivalent of the word h,rd is 613, which corresponds to the number of mitzvos in the Torah. Yaakov was proudly relating to Eisav that during his stay with Lavan he kept the entire Torah. His sojourn in the harmful environment of the crooked Lavan had no adverse spiritual effect upon him. A number of issues regarding Yaakov’s dialogue with Eisav should be addressed. First, what did Yaakov imply with his assertion, “And (I) stayed until now”? Did he owe Eisav an excuse for returning so late? Is Eisav his “brother’s keeper” that he must be…

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Sruly Schnair In 5754

“And there came the fugitive and told Avram, the Ivri.” (14:13)

The Radak explains that Avram was called “Ivri,” since he was the descendant of Ever. Presenting an alternative approach, the Midrash contends that he was called Ivri in recognition of his position vis-a-vis the rest of the world. The word “rcg” means “the other side.” This suggests that Avraham was on one side of the moral/spiritual divide, while the rest of the world was on the other side. Although Avraham had many disciples, he remained essentially alone. His beliefs and moral rectitude precluded his integration into the pagan society which reigned at the time. The concept of “being alone” in…

Home -> 5754 -> Ki Seitzei

Sruly Schnair In Ki Seitzei, 5754

“You shall blot out the remembrance of Amalek from under the heavens.” (25:19)

What is the meaning of the “remembrance of Amalek”? Is it not sufficient simply to destroy Amalek? Horav S.R. Hirsch z.l. explains that it is not Amalek who is so threatening to the future of humanity. Rather, “zecher Amalek,” the remembrance of Amalek, the glorifying of Amalek’s memory, is the prime danger. As long as in the annals of history the murderers and plunderers are venerated as heroes, as long as these heinous criminals are not buried into oblivion, their names will gradually be “cleansed.” With each successive generation individuals will arise who seek to glorify these “great warriors.” These…

Home -> 5754 -> Korach

Sruly Schnair In Korach, 5754

“And Korach took… and they all rose up in the face of Moshe and Aharon men of renown. And they assembled against Moshe and Aharon and said to them, ‘you take too much upon you… seeing that all the congregation is holy. And Hashem is in their midst, wherefore do you lift yourselves up above the congregation of Hashem?'” (16:1,2,3)

Korach’s criticism of Moshe seemed to be a reaction to Aharon’s assuming the role of Kohen Gadol. Thus, the two main personalities involved in this machlokes, strife, were Korach and Moshe. Korach was the classic scoundrel, evil throughout. An irate man may inflict damage upon an individual person, but others may nonetheless benignly attempt to understand the source of his anger and correct him. What makes a scoundrel such as Korach contemptible is his blatant hypocrisy. He hides his evil behind a sham of piety. He unabashedly claims noble motives for his despicable act. Indeed, he impudently attempts to enlist…

Home -> Ki Sisa -> 5754

Sruly Schnair In 5754, Ki Sisa

“And Moshe said Aharon, what did these people do to you that you have brought upon it great sin?” (32:21)

The extent of Aharon’s involvement in the sin of the Golden Calf is ambiguous. Moshe seems to blame him for “causing” the calf to be created. Indeed, before his own death, Moshe recounts how he prayed on Aharon’s behalf to effect forgiveness for him. Moshe’s prayers were only partially answered; Aharon lost two of his four sons. On the other hand, in contrast, we note that Aharon was appointed to the venerable position of Kohen Gadol. He was privileged to enter into the Kodshei Ha’Kodoshim, Holy of Holies in order to attain penance for Klal Yisrael. This notion seems to…

Home -> Vayigash -> 5754

Sruly Schnair In 5754, Vayigash

“And Yosef said to his brothers: I am Yosef; is my father still alive?” (45:3)

Yosef saw that Yehudah was adamant in his position and that he had reached the limits of his patience. The Midrash compares Yosef’s submission to an athlete who, upon accepting impending defeat, surrenders to avoid greater embarrassment. Indeed, the Midrash lauds Yosef’s wisdom in making this decision. This idea is bemusing. What great wisdom is indicated by Yosef’s surrender in the face of imminent defeat? Yehudah and his brothers would have destroyed everything had he not permitted Binyamin to leave! Horav Henoch Lebowitz, Shlita, suggests an important lesson in human nature to be derived from this pasuk. An amazing sense…

Home -> 5778 -> Re'eh

את הברכה אשר תשמעו אל מצות ד' אליכם

Moshe Marcovich In Re'eh, 5778

The blessing: that you hearken to the mitzvos of Hashem, your G-d. (11:27)

The blessing – that you listen (hearken). Should it not have written im tishme’u, if you will listen? Asher, that (you will listen), sounds as if it is referring to one’s ability to listen. I would assume that we all have the ability. It is only a question concerning our desire to listen. The Torah appears to focus on ability, rather than on desire. Perhaps the Torah is teaching us a lesson concerning listening: Listen with your heart – not only with your ears. Deep listening via the emotional compass of one’s heart allows one to hear the “sounds” of…

Home -> 5778 -> Re'eh

ראה אנכי נתן לפניכם היום ברכה וקללה

Moshe Marcovich In Re'eh, 5778

See, I present before you today a blessing and a curse. (11:26)

Hayom, today. Does the word “today” hold significance? Is the choice of blessing or curse applicable only today? What about tomorrow? Will we still have the opportunity for choice? I was thinking about this question when I came across an article by a respected rabbinic author in which he explained why he was not celebrating his birthday. He attributes this to the fact that, upon perusing the Torah, one notes that the only birthday we read about is that of Pharaoh. When we think about it, the only day that we Jews seem to deem worthy of celebration is the…

Home -> 5778 -> Va'eschanan

כבד את אביך ואת אמך

Moshe Marcovich In Va'eschanan, 5778

Honor your father and your mother. (5:16)

The Luchos, Ten Commandments, are divided into two parts: bein adam la’Makom, between man and G-d; bein adam la’chaveiro, between man and fellowman. The fifth commandment, the mitzvah to honor one’s parents, almost appears misplaced, since it is included among the dibros bein adam la’Makom, when, in fact, one may argue that respect for parents, according them pleasure and satisfaction, belongs among the dibros bein adam la’chaveiro. Upon perusing the commentary of the Rishonim, we note that this is actually the case. The Sefer HaChinuch writes that among the shoroshei hamitzvah, root/origin of the mitzvah, is to teach a person…

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“Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt.” (41:33)

“So you shall say unto my master Eisav, ‘So says your servant Yaakov, I have sojourned with Lavan and stayed until now.” (32:5)

“And there came the fugitive and told Avram, the Ivri.” (14:13)

“You shall blot out the remembrance of Amalek from under the heavens.” (25:19)

“And Moshe said Aharon, what did these people do to you that you have brought upon it great sin?” (32:21)

“And Yosef said to his brothers: I am Yosef; is my father still alive?” (45:3)

את הברכה אשר תשמעו אל מצות ד' אליכם

The blessing: that you hearken to the mitzvos of Hashem, your G-d. (11:27)

ראה אנכי נתן לפניכם היום ברכה וקללה

See, I present before you today a blessing and a curse. (11:26)

כבד את אביך ואת אמך

Honor your father and your mother. (5:16)

YEARS

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