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Home -> Vayeilech -> 5785

וילך משה וידבר את הדברים האלה אל כל ישראל

Sruly Schnair
In 5785, Vayeilech

Moshe went and spoke all these words to all of Yisrael. (31:1)

Ramban writes that, on the last day of his life, Moshe Rabbeinu went from camp to camp to comfort the Jewish people (individually) concerning his leaving this world.  He said, “I am already of an advanced age, and you have very little benefit from me.” (Moshe was in perfect health, but he wanted to play down the void that would be left with his passing.) Horav Meir Tzvi Bergman, zl, observes the unparalleled level of derech eretz, proper conduct/common decency/respectful behavior/courtesy, manifest by Moshe.  It was the last day of his life, the day on which the punishment preventing him…

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Home -> Vayeilech -> 5785

ואנכי הסתר אסתיר פני ביום ההוא

Sruly Schnair
In 5785, Vayeilech

I will surely hide My face on that day. (31:18)

The first lesson to be derived from this pasuk is that Hashem’s Presence is otherwise always revealed.  If we do not see His choreography in our lives it is either because we refuse to look, or we are plagued with myopic vision when it involves spirituality.  If Hashem must “hide” His Presence, then it is always out in the open.  Hester Panim, Divine Concealment, when suffering and confusion reign, one mistakenly may feel abandoned and alone.  He is not.  We find another seminal Anochi, which, superficially, is the opposite of this Anochi.  Anochi Hashem Elokecha asher hotzeischa mei’eretz Mitzrayim, “I…

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Home -> Vayeilech -> 5785

ועתה כתבו לכם את השירה הזאת

Sruly Schnair
In 5785, Vayeilech

So now, write this song for yourselves. (31:19)

Hashem commanded Moshe Rabbeinu to write the Torah and teach it to the nation.  The Torah is referred to here as a shirah, song.  (Alternatively, shirah applies to Shiras Haazinu.)  Writing the Torah is the last (613th) mitzvah, for the climax of all the mitzvos is their redactment followed by teaching and studying.  This comes across as enigmatic.  We would think that writing the Torah should be the first mitzvah.  It is almost as if a child goes to school, studies all year, and, at the end of the year, receives a textbook.  Should it not be the other way…

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Home -> 5785 -> Nitzavim

אתם נצבים היום כלכם לפני ד'

Sruly Schnair
In Nitzavim, 5785

You are standing today, all of you, before Hashem. (29:9)

Rashi cites Chazal (Tanchuma 1), who explain the juxtaposition of Nitzavim upon Parashas Ki Savo.  When the people heard the frightening litany of the ninety-eight curses which comprised the (second) Tochachah, Admonition, they turned colors from fright at what appeared to them to be a limited likelihood of a positive future.  Moshe Rabbeinu told them: You are all here today, despite having angered Hashem a number of times.  Horav Yaakov Neiman, zl, explains that the Torah’s wording, nitzavim kulchem, standing/all of you, is deliberate and profound.  It does not merely state that the Jewish people stood before Hashem – it…

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Home -> 5785 -> Nitzavim

כי קרוב אלך הדבר מאד בפיך ובלבבך לעשותו

Sruly Schnair
In Nitzavim, 5785

Rather, the matter is very near to you – in your mouth and in your heart – to perform it. (30:14)

A quiet tragedy plays itself out in the lives of many – not in failure, but in refusal to even take that step forward to begin.  We are filled with excuses (some call it rationalizations): “It is just not me;” “I am not cut out for that;” “I cannot wrap my head around it;” “It rubs me the wrong way.”  Obviously, we became more creative in excusing our failure to even try.  For some, it is a fear of failure; for others, it is discomfort with initiating change, for yet others making up one’s mind is too difficult, too demanding,…

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Home -> 5785 -> Nitzavim

ובחרת בחיים למען תחיה אתה וזרעך

Sruly Schnair
In Nitzavim, 5785

And you shall choose life so that you will live, you and your offspring. (30:19)

We often make a mistake, thinking that one’s personal decisions affect him – and only him: “It is my life, and I will live it the way I want to live.”  The Torah intimates that such declarations are not only selfish; they are foolish.  One does not live only for himself.  (One who does is not really living. He is merely existing.)  We have responsibilities to our children – present and future.  For every choice that we make, we must factor in whether we are prepared or have the right to impose on our children the ramifications of the lifestyle…

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Home -> 5785 -> Ki Savo

וענית ואמרת...אמרת לפני ה' אלקיך

Sruly Schnair
In Ki Savo, 5785

Then you shall call out and say (26:5)…Then you shall say before Hashem, your G-d. (26:13)

Notably, the tenor of the declaration for the Bikkurim is much louder than the sound of the Viduy, confession which accompanies the Masser. Chazal (Sotah 32b) teach, “A person should say his own praise in a soft voice and that which is to his discredit in a loud voice.” Concerning the maaser, tithe, confession, when one declares that he acted appropriately, he speaks softly. Conversely, when one brings Bikkurim, when he details the hardships which the Jewish people have endured, he calls out loudly. Simply, this means that, when one is blessed with good fortune, he should be thankful, but…

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Home -> 5785 -> Ki Savo

וירעו אתנו המצרים ויענונו

Sruly Schnair
In Ki Savo, 5785

The Egyptians mistreated us and afflicted us. (26:6)

HoRav Yechiel Yaakov Hopstien, z”l (Fifth Koznitzer Rebbe), adds a homiletic twist to the interpretation of the passuk, allowing for historical and contemporary reflection. He understands vayarei’u as being derived from rei’a, friend. Thus, the affliction brought on by the Egyptians resulted from their befriending us. When the gentile wants to be our friend, and we, sadly, become excited with our new-found acceptance, we go overboard and out of our way to endear ourselves to him. This leads to acculturation, which is the precursor of total assimilation. Contemporary society is deeply focused on antisemitism- its resurgence, its many forms and…

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Home -> 5785 -> Ki Savo

עשיתי ככל אשר צותני

Sruly Schnair
In Ki Savo, 5785

I have acted according to everything You commanded me (26:14)

Rashi interprets the word tzivisani, You commanded me, to Mah she’gazarta aleinu; “What You decreed on us.” Noticeably, a difference exists between a tzivui, command, and a gezeirah, decree. A gezeriah is more forceful, definitive—no ifs, ands, or buts. The Kotzker Rebbe, z”l, makes note of this change in translation. He explains that no more demanding decree exists than to command a Jew to declare, “I did everything that You asked me to do. I carried out Your command to perfection. I had all the correct and proper intentions and did everything purely for Your sake.” This is an overly…

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Home -> 5785 -> Ki Savo

ונתנך ה' לראש ולא לזנב

Sruly Schnair
In Ki Savo, 5785

Hashem shall place you as a head and not as a tail. (28:13)

On the surface, these two terms demonstrate an apparent redundancy. Obviously, if one is a head/leader, he is not a tail/follower. Ramban explains that it is possible for a nation to be a leader to some, but a follower of others. This is “sandwich” leadership, where one’s leadership is of relative value. Klal Yisrael will ultimately be worthy of everyone’s respect, which represents true leadership. The concept of rosh v’lo zanav comes into play on Rosh Hashanah night when, during the simanim (symbolic foods eaten to signify hopes and prayers for a good year), we underscore our hope to be…

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