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Home -> Devarim -> 5786

אלה הדברים אשר דבר משה אל כל ישראל

Sruly Schnair
In 5786, Devarim

These are the words that Moshe spoke to all Yisrael. (1:1)

Moshe Rabbeinu’s parting devarim, words, were not figures of speech.  They were deliberate, carefully selected and nuanced words of rebuke.  They were veiled, but not subtle; clear, but couched in love.  It was not a simple goodbye, a parting of the ways; rather, it was what was intended to be a leader’s direction for life—not just the present, but for generations.  In a departure from the usual Peninim style, I would like to present the following scenario with the hope that it leaves an impact on our own lives. Reb Ploni was the embodiment of the devoted husband and father. …

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Home -> Devarim -> 5786

אלה הדברים אשר דבר משה אל כל ישראל

Sruly Schnair
In 5786, Devarim

These are the words that Moshe spoke to all Yisrael. (1:1)

The Torah’s vocabulary choice is striking.  What are the “words”?  These words were a veiled rebuke of the nation.  They were an admonishment.  Why did the Torah not begin its report of Moshe’s farewell address with: “These are the rebukes,” or “Moshe admonished Klal Yisrael”?  Why did it use a neutral term, such as “words” to soften what was actually a rebuke?  True, Moshe Rabbeinu wanted to preserve the dignity of the nation, so he alluded to past failings with sensitivity and restraint, but he delivered much more than mere “words.”  Thus, the question remains: If this is tochachah, call…

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Home -> Devarim -> 5786

ואשלח מלאכים ממדבר קדמות אל סיחון מלך חשבון דברי שלום

Sruly Schnair
In 5786, Devarim

I sent messengers from Midbar Kedeimos to Sichon, King of Cheshbon, words of peace. (2:26)

Rashi explains Moshe’s Rabbeinu’s logic in attempting to traverse Sichon’s land peacefully.  He conjectured, “Although Hashem did not command me to make overtures of peace toward Sichon, I learned to do so from that which Hashem taught us in Midbar Sinai.  When Hashem was about to give the Torah to Klal YIsrael, He first offered it to the descendants of Eisav and Yishmael.  He made a gesture of peace towards them.  I, too, went to Sichon with words of peace.” It was very nice of Moshe to attempt to circumvent war with overtures of peace, but what about Og?  Apparently,…

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Home -> Masei -> 5786

וישב בה עד מות הכהן הגדול

Sruly Schnair
In 5786, Masei

(The unintentional murderer) shall dwell there (in the Ir Miklat) until the death of the Kohen Gadol. (35:25

Chazal (Makkos 11A) explain why the unintentional murderer’s term is linked to the death of the Kohen Gadol.  As the spiritual leader of the nation, the Kohen Gadol should have prayed on behalf of his nation that unintentional murders not occur. I think the value of human life plays a critical role in any form of murder – other than pure accident, for which there is no punishment whatsoever.  The Kohen Gadol represents the epitome of life and a Jew’s purpose in living.  It is not about the physical, the material, or the mundane.  When a person appreciates the greatness…

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Home -> Matos -> 5786

איש כי ידור נדר לד' ... לא יחל דברו ככל היוצא מפיו יעשה

Sruly Schnair
In 5786, Matos

If a man takes a vow to Hashem… he shall not desecrate his word, according to whatever shall come from his mouth shall he do. (30:3)

Damesek Eliezer cites a Midrash pliah. Midrash pliah literally means a “wondrous,” “astonishing” Midrash.  This is a Rabbinic statement often found in the broad body of Midrash that is cryptic, puzzling, or seemingly illogical.  It begs elucidation and further analysis.  On the surface, it may sound confusing or even paradoxical.  It is usually a brief statement of few words which is meant to encourage deeper thinking and intellectual intensity.)  “This is what is meant by the pasuk in Sefer Tehillim (49:13), V’adam bikar bal yalin nimshal ka’beheimos nidmu. ‘Man, in honor, does not remain; he is likened to the animals.’” …

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Home -> Matos -> 5786

לא יחל דברו

Sruly Schnair
In 5786, Matos

He shall not desecrate his word. (30:3)

Not defiling one’s power of speech consists of two aspects: negative and positive.  One who cheapens or denigrates his speech allows for a spiritual corrosion to set in, just as rust sets in on metal.  Just as rust dulls and weakens a once sharp, smooth utensil, the coarsening of language impedes the spiritual power of his words.  Even when one seeks to do the right thing, to reach out and help his fellow, to offer words of encouragement, uplifting words that would inspire and help him extricate himself from his morose state, the influence for good, the power to inspire…

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Home -> 5786 -> Pinchas

פינחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל בקנאו את קנאתי בתוכם

Sruly Schnair
In Pinchas, 5786

Pinchas ben Elazar ben Aharon HaKohen turned back My wrath from upon aBnei Yisrael, when he zealously avenged My vengeance among them. (25:11)

With his remarkable act of zealotry in killing the two profligate perpetrators – Zimri and Cozbi — Pinchas turned the tide of blatant immorality and saved the nation from destruction.  His proactive stand earned him a place in the Priesthood, such that eventually every Kohen Gadol would descend from his lineage.  A leader is generally expected to be calm, deliberate, patient and decisive, reflecting deep sensitivity and empathy for the needs and emotions of every individual.  Pinchas was less-than-passive, responding to the flagrant desecration of Hashem’s Name and Moshe’s leadership with deliberate decisiveness.  This was a moment of urgency when…

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Home -> 5786 -> Pinchas

וסמכת את ידך עליו

Sruly Schnair
In Pinchas, 5786

And lean your hand upon him. (27:18)

Part of the transference of leadership from Moshe Rabbeinu to Yehoshua was semichas yadayim, whereby Moshe placed his hands on Yehoshua.  Clearly, much more than simple symbolism is involved here.  Horav Moshe Feinstein, zl, suggests that it was meant to symbolize that Yehoshua should be attached — and subordinate to — Moshe throughout his life, so that he should direct his mind and focus on the truth that Moshe received from Hashem Himself.  Throughout the generations, Rebbe to talmid has conferred semichah, which we translate as ordination, but has a deeper significance.  A chain of Torah transmission of the Mesorah…

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Home -> 5786 -> Balak

הן עם לבדד ישכן

Sruly Schnair
In Balak, 5786

They are a nation unto themselves. (23:9)

The Jews who sinned in Shittim did not have the option to return.  Their sin demanded an immediate Heavenly response.  Bilaam was well aware of this.  He knew that Hashem had forgiven (to an extent) the sin of the Golden Calf.  The punishment for the sin of the meraglim, spies, was meted out over the remainder of their journey – albeit they were no longer worthy of entering Eretz Yisrael.  What about Shittim claimed their lives?  Horav Shimshon Pincus, zl, explains that, as long as the sin/discord remains within the “family,” behind closed doors, no room exists for negotiation.  Once…

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Home -> 5786 -> Chukas

ותמת שם מרים ותקבר שם

Sruly Schnair
In Chukas, 5786

And Miriam died there, and she was buried there. (Bamidbar 20:1)

Miriam HaNeviah is a study in contrasts, a striking paradox of leadership without fanfare.  While she is known for her far-from-passive leadership and for her merit in sustaining the nation with water for forty years, she did not seek recognition.  Indeed, it is under such tension – true leadership and devotion to truth – that her greatness emerged.  Her most outstanding merit, which she manifested time and again, was her unyielding emunah, faith in Hashem.  She did not wait for a miracle to buttress her faith.  She anticipated it as if it were already a reality. Let us peruse a…

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