Challenge – Page 3 – Peninim on the Torah

ויחל נח איש האדמה ויטע כרם

Sruly Schnair In Noach, 5785

Noach, the man of the earth, debased himself and planted a vineyard. (9:20)

It seems that the Torah is censuring Noach for planting the grape vine, drinking the wine which he made from its grapes, and then becoming inebriated. While becoming drunk and losing cognitive control is reason for rebuke, what did he do wrong by planting the grape vine? Rashi defines vayachel as debasing himself by craving wine so much that he planted a vineyard. In any event, his craving got the better of him. Is this activity so odious that Noach is considered to have debased himself? Furthermore, should we not take Noach’s emotional well-being into account? He had just witnessed…

Home -> 5785 -> Bereishis

ומעץ הדעת טוב ורע לא תאכל ממנו

Sruly Schnair In Bereishis, 5785

But of the Tree of Knowledge, of Good and Bad, you must not eat thereof. (2:17)

Adam Ha’Rishon was the yetzir kapav shel HaKadosh Baruch Hu, formed and created by Hashem. Yet, he sinned. He had one single mitzvah – not to eat from the Tree of Knowledge. He could not withstand the temptation, however, and he sinned. We have 613 mitzvos and are commanded to observe them all. Obviously, a disparity exists between us and Adam. Adam did not have a yetzer hora, evil inclination – nothing to provoke him to commit anything negative; yet, he sinned. In his Moreh Nevuchim, Rambam posits that by sinning, Adam gained his greatest glory: the faculty of bechirah…

Home -> Ha'azinu -> 5784

כי דור תהפוכות המה בנים לא אמון בם

Sruly Schnair In 5784, Ha'azinu

For they are a generation of reversals, children whose upbringing is not in them. (32:20)

Horav Tzvi Hirsch Ferber, zl, adds a practical, sadly common, insight concerning the dor tahapuchos, generation of reversals, when everything is topsy turvy. Veritably, the way of the world should be that a father teaches/sees to his son’s Torah-learning development and focuses on his spiritual growth. Conversely, the son is responsible for the support of his father. As a parent ages, daily work becomes a greater challenge. It is up to the son to arrange for his father’s sustenance and wellbeing. Today, however, it is the other way around. Fathers no longer involve themselves or care about the son’s Jewish…

Home -> 5784 -> Ki Savo

ולקחת מראשית פרי האדמה... והלכת אל המקום אשר יבחר ד' אלקיך שמו שם

Sruly Schnair In Ki Savo, 5784

And you shall take the first of every fruit of the ground… and go to the place that Hashem, your G-d, will choose to make His Name rest there. (26:2)

The mitzvah of Bikkurim, offering the first fruits, is a mitzvah which teaches us the importance of hakoras hatov, recognizing and paying gratitude to Hashem, and, by extension, to everyone and anyone from whom we have benefited. Parashas Ki Savo, which commences with the laws of Bikkurim, begins with the concept of gratitude to Hashem for the wonderful crop we have been fortunate to yield. We most often read this parshah on the Shabbos preceding the last week of the year, as a portent that Tichleh shanah v’kilelosehah v’tacheil shanah u’birkosehah, “Let the past year with its curses come to…

Home -> 5784 -> Ki Seitzei

ותפשו בו אביו ואמו והוציאו אותו אל זקני עירו

Sruly Schnair In Ki Seitzei, 5784

Then his father and mother shall grasp him and take him out to the elders of his city. (21:19)

What is the source for the responsibility of parents to bring their wayward son to bais din? Simply, the Torah explains that they are the ones bringing the complaint against their son. He does not listen to them, and he has stolen from them. Since they are the ones who are primarily affected, they are able to absolve him of punishment. Horav Eliyahu Baruch Finkel, zl, offers a powerful insight into the parents’ responsibility and why it is specifically they who are to bring him to bais din. The ben sorer u’moreh is executed because of how he will one…

Home -> 5784 -> Shoftim

כי האדם עץ השדה

Sruly Schnair In Shoftim, 5784

For man is like a tree of the field. (20:19)

With the above three words, the Torah conveys the notion that a man is to be likened to a tree. From a superficial perspective, a man can be compared to a tree in a number of areas. Trees are known for their strong trunks and deep roots. This provides for – and bespeaks – stability. A person’s character should be firm and grounded, able to withstand the winds of change that could sway him away from Hashem. Second, trees grow and develop. Over time, they branch out far beyond their original appearance. They reach toward the sky and spread outward…

Home -> 5784 -> Re'eh

שבעת ימים תאכל עליו מצות לחם עני כי בחפזון יצאת מארץ מצרים

Sruly Schnair In Re'eh, 5784

For seven days, you shall eat matzos, because of it, the bread of affliction for you departed from the land of Egypt in haste. (16:3)

Is it bread of affliction or bread commemorating the haste in which Bnei Yisrael left Egypt? Veritably, the Jewish People, as slaves to Pharaoh, ate only matzah, which is considered poor man’s bread, because it takes longer to digest and allows the person to feel “satiated” longer. This was their bread of affliction. When they left Egypt, they left in a hurry; thus, their dough could not rise long enough to become bread. Sforno wonders why the Torah gives two reasons for lechem oni. He explains that Hashem took all the afflictions of Bnei Yisrael into consideration, and, as a…

Home -> Masei -> 5784

והקריתם לכם ערים ערי מקלט... ונס שמה רוצח מכה נפש בשגגה וישב בה עד מות הכהן הגדול

Sruly Schnair In 5784, Masei

You shall designate cities for yourselves, cities of refuge… and a murderer shall flee there – one who takes a life unintentionally… He shall dwell in it until the death of the Kohen Gadol. (35:11,25)

The rotzeiach b’shogeg, unintentional murderer, is sent into exile to one of the designated cities of refuge. There, he will be safe from the wrath and vengeance of the go’eil ha’dam, redeemer of the blood, a close relative of the victim who has the right to exact vengeance against the murderer. The rotzeiach b’shogeg is safe as long as he remains within the confines of the ir miklat. If he leaves and the redeemer catches him, his blood is on his own hands. The rotzieach remains in the ir miklat until the death of the Kohen Gadol, who, on some…

Home -> 5784 -> Chukas

ויקחו אליך פרה אדומה תמימה

Sruly Schnair In Chukas, 5784

And they shall take a completely red cow which is without blemish. (19:2)

The Aderes Elyahu cites a yalkut that posits, Parah zu Yisrael; “Parah (Adumah), this is Yisrael.” Apparently, Chazal identify a metaphysical connection between the Parah Adumah and the Jewish People. Horav Mordechai Ilan, zl (Mikdash Mordechai), observes that Klal Yisrael demonstrated their spiritual mettle when they stood by Har Sinai and proclaimed, Naaseh v’nishma; “We will do and we will listen.” Hashem offered the Torah, with all of its qualities and demands, to which we committed ourselves without question. Hashem had previously offered this gift to the other nations, who had rejected it. They felt that the Torah’s demands did…

Home -> Bamidbar -> 5784

ויהיו כל הפקודים שש מאות אלף ושלשת אלפים וחמש מאות וחמשים. והלוים למטה אבתם לא התפקדו בתוכם

Sruly Schnair In 5784, Bamidbar

All their countings were six hundred and three thousand, five hundred and fifty. The Leviim according to their father’s tribe were not counted among them. (1:46,47)

In Parashas Pekudei, when the nation brought the machatzis ha’shekel, half-shekel for the Mishkan, they numbered 603,550, as cited here. On the surface, it appears that an overt miracle took place which did not result in any change in the census. A difference, however, exists between the numbers: In Parashas Pekudei, the entire nation, Shevet Levi included, was counted. In Parashas Bamidbar, the Leviim had already been separated/designated for their sacred service. They were now counted from the age of one month (as opposed to those in the rest of the nation who were counted from the age of twenty…

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ויחל נח איש האדמה ויטע כרם

Noach, the man of the earth, debased himself and planted a vineyard. (9:20)

ומעץ הדעת טוב ורע לא תאכל ממנו

But of the Tree of Knowledge, of Good and Bad, you must not eat thereof. (2:17)

כי דור תהפוכות המה בנים לא אמון בם

For they are a generation of reversals, children whose upbringing is not in them. (32:20)

ולקחת מראשית פרי האדמה... והלכת אל המקום אשר יבחר ד' אלקיך שמו שם

And you shall take the first of every fruit of the ground… and go to the place that Hashem, your G-d, will choose to make His Name rest there. (26:2)

ותפשו בו אביו ואמו והוציאו אותו אל זקני עירו

Then his father and mother shall grasp him and take him out to the elders of his city. (21:19)

כי האדם עץ השדה

For man is like a tree of the field. (20:19)

שבעת ימים תאכל עליו מצות לחם עני כי בחפזון יצאת מארץ מצרים

For seven days, you shall eat matzos, because of it, the bread of affliction for you departed from the land of Egypt in haste. (16:3)

והקריתם לכם ערים ערי מקלט... ונס שמה רוצח מכה נפש בשגגה וישב בה עד מות הכהן הגדול

You shall designate cities for yourselves, cities of refuge… and a murderer shall flee there – one who takes a life unintentionally… He shall dwell in it until the death of the Kohen Gadol. (35:11,25)

ויקחו אליך פרה אדומה תמימה

And they shall take a completely red cow which is without blemish. (19:2)

ויהיו כל הפקודים שש מאות אלף ושלשת אלפים וחמש מאות וחמשים. והלוים למטה אבתם לא התפקדו בתוכם

All their countings were six hundred and three thousand, five hundred and fifty. The Leviim according to their father’s tribe were not counted among them. (1:46,47)

YEARS

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