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Home -> 5782 -> Beshalach

הנני ממטיר לכם לחם מן השמים

Sruly Schnair
In Beshalach, 5782

Behold! I shall rain down for you food from Heaven. (16:4)

The underlying motif of being sustained by the daily portion of manna that descended from Heaven is faith and trust in the Almighty. I think, in the end, everyone believes in Hashem and even places his trust in Him. The question is when. Do we wait until every last option for salvation has been exhausted before we finally accede to the verity that everything comes from Hashem? The daily gift of manna – survival from Heaven – was a lesson in faith. Hashem provides for those who believe in Him. A person of little faith worries about what tomorrow will…

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Home -> 5780 -> Va'eschanan

שמע ישראל ד' אלקינו ד' אחד

Sruly Schnair
In Va'eschanan, 5780

Hear, O’ Yisrael: Hashem is our G-d, Hashem is the One and Only. (6:4)

Judaism’s seminal verse, the pasuk that accompanies us as we end our sojourn in this world is: Shema Yisrael: Hashem Elokeinu, Hashem Echad; “Hear, O’ Yisrael, Hashem is our G-d, Hashem is One.” The Tur Orach Chaim 61 rules that one places his hand over his eyes when he recites the Shema. What is the significance of Shema, and why does one cover his eyes upon reciting it? In his preface, the Kol Arye observes that two of Hashem’s Sheimos, Names, are seemingly contrary to one another. The name Elokim/Elokeinu is the Name that represents the Almighty’s, middah, attribute, of…

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Home -> 5779 -> Tetzaveh

ושמת את שתי האבנים על כתפת האפד אבני זכרון לבני ישראל ונשא אהרן את שמותם לפני ד' על שתי כתפיו לזכרון

Sruly Schnair
In Tetzaveh, 5779

You shall place the two stones on the shoulder straps of the Eiphod, remembrance stones for Bnei Yisrael; and Aharon shall carry their names before Hashem on both his shoulders as a remembrance. (28:12)

Twice remembrance. The remembrance is for Hashem – not Aharon HaKohen. Chazal say (Midrash Rabbah 38:8) that the names of the Shevatim, tribes, which are engraved upon the stones of the Eiphod, cannot be the subject of the remembrance. (They probably are not being remembered.) Remembrance is a term that applies to a subject that either is not here or is not presently visible. Since the names of the tribes are visible, the term remembrance is not applicable to them (in this context); rather, by seeing the names of the tribes, Hashem acknowledges their tzidkus, righteousness. What is their righteousness?…

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Home -> 5778 -> Nitzavim

כי קרוב אליך הדבר

Sruly Schnair
In Nitzavim, 5778

Rather, the matter is very near to you. (30:14)

Veritably, the term “near” (to you) is relative. One could be standing on top of something, but, if he is unaware of it, the item remains elusive. It could be under him, but, in his mind, it is across the ocean. If one does not know where to look, distance plays no role. I remember during the sixties when many spiritually lost people went searching for religious meaning and spirituality in the mountains of Tibet. They, of course, returned empty-handed, because they did not know what to look for. Had they had an understanding of the meaning of Judaism, they…

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Home -> 5768 -> Bereishis

וקוץ ודרדר תצמיח לך ואכלת את עשב השדה

Rabbi L. Scheinbaum
In Bereishis, 5768

Thorns and thistles shall it sprout for you, and you shall eat the herb of the field. (3:18)

The Bnei Yissachar offers a homiletic rendering of this pasuk. Prior to the sin of eating of the Eitz HaDaas, Tree of Knowledge, man’s perception of good and evil was unequivocally clear. There was good and there was evil, with no question whatsoever concerning their distinct definitions. Then Adam ate the forbidden fruit, and his vision blurred. Good and evil suddenly took on a new look – one that was ambiguous – one that was subject to personal prejudice and pre-disposition. This is implied by the words kotz v’dardar tatzmiach lach, “Thorns and thistles shall it sprout for you.” Every…

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Home -> Bechukosai -> 5757

Rabbi L. Scheinbaum
In 5757, Bechukosai

I will cast your carcasses upon the carcasses of your idols. (26:30)

The Sifra employs a meaningful story to elucidate this pasuk. During the time of the destruction of the first Bais Hamikdash, when people were starving to death, Eliyahu Hanavi walked out on the streets of Yerushalayim, seeking out those Jews whose bodies had become swollen from hunger. When he came across a man who was dying of hunger, he questioned his family lineage. After the man responded with the name of his family, Eliyahu asked him about the size of his family. “We were a family of three thousand of which I am the sole survivor,” responded the man. “Do…

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