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Home -> 5787 -> Lech Lecha

לך לך ... אל הארץ אשר אראך

Sruly Schnair
In Lech Lecha, 5787

Go to the land … that I will show you. (12:1)

Decision-making is among life’s greatest challenges. At times, we are uncertain about what we truly want.  At other times, what we desire is not necessarily that which is in our best interest.  We often convince ourselves that the course we have chosen is the correct one, despite the counsel of wiser individuals or the voice of common sense.  Too often, our decisions are driven more by emotion than by reason, resulting in choices that we later regret. Horav Levi Yitzchak of Berditchev, zl, offers a novel interpretation of Hashem’s command to Avraham Avinu to leave the only home he had…

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Home -> 5787 -> Lech Lecha

ואת הנפש אשר עשו בחרן

Sruly Schnair
In Lech Lecha, 5787

And the souls made in Charan. (12:5)

Long before Avraham Avinu became involved in outreach, Noach was reaching out to a world society rife with paganism and immorality.  People lived without discipline as animals, with no respect for another person and no restrictions in their moral behavior.  While Noach was considered a tzadik, his success in the area of outreach was a disaster.  Beyond his own immediate family, his efforts went unnoticed.  The world required rebuilding, with Noach and his family its progenitors. In contrast, Avraham Avinu (together with Sarah Imeinu) was devoted to spreading the Name of Hashem.  He succeeded, despite the fact that his success…

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Home -> 5787 -> Noach

אלה תולדות נח נח איש צדיק תמים היה בדרתיו

Sruly Schnair
In Noach, 5787

These are the offspring of Noach – Noach was a righteous man, perfect in his generations. (6:9)

Noach and Avraham Avinu lived ten generations apart.  Noach was the progenitor of mankind following the Great Flood that decimated the world’s population.  Avraham Avinu became the first Patriarch and father of the Jewish People.  The Torah attests to Noach’s righteousness, calling him a tzadik and tamim, a righteous and perfect man.  Regarding the Avos, however, the Netziv (introduction to Sefer Bereishis) explains that they were distinguished by an even broader designation: yesharim, individuals whose integrity, moral clarity and unwavering commitment to Hashem permeated every aspect of their relationships and conduct. So, Noach was good; Avraham was apparently better.  We…

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Home -> 5787 -> Noach

נח איש צדיק תמים היה בדרתיו

Sruly Schnair
In Noach, 5787

Noach was a righteous man, perfect in his generations. (6:9)

Midrash Rabbah (29:5, end of Parashas Bereishis) teaches us an intriguing lesson concerning Noach.  We find that Hashem acts with kindness to the people of later generations in the merit of people of earlier generations. (Z’chus Avos would be a classic example.)  We can infer an important concept from the pasuk, V’Noach matza chein b’einei Hashem; “Noach found grace in the eyes of Hashem.”  In what merit did Noach find this unusual grace (which spared him from death with the rest of humanity)? The answer is:  B’zchus toldasav, “in the merit of his offspring.”  Apparently, the juxtaposition of Noach finding…

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Home -> 5787 -> Noach

וישאר אך נח

Sruly Schnair
In Noach, 5787

Only Noach survived. (7:23)

Noach did not leave the Ark immediately upon recession of the waters.  According to one Midrashic exposition, a lion struck him, injuring him.  Apparently, one time Noach brought the lion’s meal later than usual.  The hungry lion became agitated and attacked him, leaving Noach with a permanent limp. At first glance, this punishment seems difficult to understand.  It hardly appears commensurate with a single instance of tardiness.  Clearly, something more significant about Noach’s delay warranted such a severe consequence. For an entire year, Noach devoted himself to serving the needs of the animals aboard the Ark.  They depended on him…

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Home -> 5787 -> Bereishis

בראשית ברא אלקים

Sruly Schnair
In Bereishis, 5787

In the beginning of G-d’s creating. (1:1)

The Torah begins with the letter bais – the first letter in the word, Bereishis – and concludes with the letter lamed, the final letter in the word, Yisrael.  Together, these two letters form the word lev – heart.  This is far more than a linguistic observation.  It conveys a profound truth concerning the role of Torah in Jewish life. The heart is the body’s central organ.  It pumps life-giving blood through every limb and organ, sustaining the entire person.  Without the heart’s constant activity, the body cannot survive.  Likewise, the Torah is the heart and soul of the Jewish…

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Home -> 5787 -> Bereishis

ויהי ערב ויהי בקר יום אחד

Sruly Schnair
In Bereishis, 5787

And there was evening and there was morning – one day. (1:5)

One may err in thinking that, “And there was evening, and there was morning – one day,” is a chronological note in the opening of Creation; rather, it is a foundational statement about the rhythm of existence itself.  Choshech/darkness/evening suggests decline, uncertainty, obscurity and also adversity – both physical and spiritual.  In contrast, morning, light, day, suggests renewal, illumination, awakening with vigor to take on the challenge of adversity.  The human instinct is to treat night and day as opposites when, in fact, they work in tandem.  One who hits a bump in the road –  a pothole from which…

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Home -> 5787 -> Bereishis

ויאמר לו איכה

Sruly Schnair
In Bereishis, 5787

And He said to him, Ayekah, “Where are you?” (3:9)

One of the most penetrating and commented on questions recorded in the Torah is Hashem’s inquiry of Adam HaRishon following his eating of the eitz ha’daas, Ayekah? “Where are you?”  The question is whether it is in fact, an inquiry—or more of a statement. Vayomer, “And he said to him” appears unnecessary.  Adam was hiding in Gan Eden – out of shame, having violated Hashem’s one command to him.  Hashem knew precisely where Adam was hiding.  The Creator of the universe does not require direction.  Rather, the Almighty was striking up a conversation with Adam, allowing him to prepare and…

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Home -> V'zos HaBrachah -> 5787

ויעל משה מערקת מואב אל הר נבו

Sruly Schnair
In 5787, V'zos HaBrachah

And Moshe went up from the plains of Moav to Har Navo. (34:1)

Chazal (Sotah 13b) teach that one had to climb twelve steps to ascend the mountain.  Moshe Rabbeinu could have taken his time ascending those steps, during which time he would have lived longer.  However, Hashem had issued His command that Moshe ascend the mountain. Thus, he climbed up all twelve steps in one step/leap.  One can imagine that, having lived a perfect life serving Hashem, Moshe would contemplate: How can I serve Hashem just a little bit longer?  Not Moshe.  His concern was, “How can I serve Hashem better?”  If the Almighty wants Moshe on top of the mountain, then…

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Home -> V'zos HaBrachah -> 5787

לא ידע איש את קברתו

Sruly Schnair
In 5787, V'zos HaBrachah

And no one knows of his grave. (34:6)

Chazal (Sotah 14A) teach that the evil Roman monarchy sent messengers to the people of Bais Pe’or with the request that they show them where Moshe Rabbeinu is buried.  As the men stood above on the upper section of the mountain, it appeared to them as if the grave were below in the lower section.  As they stood below, it appeared to them that it was in the upper section.  They then divided into two groups – one above and one below.  Once again, each group thought they saw the grave on the opposite side.  This fulfilled the statement that…

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