Sruly Schnair

Sruly Schnair In Bo, 5756

“Stretch out your hand toward Heaven, and there shall be darkness over the land of Egypt.” (10:21)

Hashem commanded Moshe to stretch out his hand towards the heavens in order to create a thick darkness over the land of Egypt. This plague lasted for three days, during which time people were unable to move about and were unable to see anything. Rashi cites Chazal who explain that in addition to punishing the Egyptian people, this plague also served a practical purpose. There were reshaim, wicked Jews, who refused to leave Egypt. These evil Jews perished during the three days of makas choshech, so that the Egyptian populace would not see Jews dying and say, “They are also…

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Sruly Schnair In Vaeira, 5756

“We will go on a three day journey in the wilderness, and bring offerings to Hashem, our G-d.” (8:23)

Why did Hashem tell Moshe to ask Pharaoh for a three-day “pass” to serve Hashem in the desert? Did any obstacle preclude Hashem’s “ability” to have Pharaoh permit Bnei Yisrael to leave indefinitely? Moshe should have simply told Pharaoh, “Our time of servitude is up; we are prepared to leave this country forever.” Regardless of the demand, Pharaoh dissented. Only when he was “encouraged” by the effects of the plagues did he relent and “allow” us to leave Egypt. Another question that confronts us is Pharaoh’s obstinate refusal to permit Bnei Yisrael from taking this short three day retreat. The…

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Sruly Schnair In Vaeira, 5756

“Say unto Aharon, ‘Stretch out your staff and strike the dust of the land, it shall become lice.'” (8:12)

Similar to the two previous plagues of blood and frogs, it is Aharon who brought about the plague of lice. Aharon had this responsibility because Moshe was not permitted to strike the water or the dust. The water had protected him when he was an infant, and the dust concealed the Egyptian who Moshe had killed. It would have shown ingratitude for Moshe to strike either the water or the ground. Imagine, Moshe and Aharon were involved in the most sublime endeavor of their lives — taking Klal Yisrael out of Egypt. The overriding concern, however, was not to “offend”…

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Sruly Schnair In Vaeira, 5756

“And you shall say to him… ‘Send out My people that they may serve Me in the wilderness,” (7:16)

Moshe gave Pharaoh no options; he gave Pharaoh no room for discussion or compromise in meeting his demand. The Jews must leave Egypt — unequivocally! There must be a complete liberation. Why? Would it not have been sufficient to halt the labor and insist that the Jews be reinstated as common citizens? The Otzar Chaim offers a simple, but profound, response. He recounts a comment made by the Chasam Sofer, z.l., during the emancipation in Austria. The prejudicial laws were lifted, enabling Jews to hold positions of importance and granting them access to society in general. Everyone was excited about…

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Sruly Schnair In Vaeira, 5756

“I appeared to Avraham, to Yitzchak and to Yaakov as K’el Shaddai, but with My Name Hashem I did not make Myself known to them.” (6:3)

The various Names of Hashem each represents a different way in which He reveals Himself. Moshe was privy to the revelation of “Hashem,” the highest manifestation of revelation. Yet, he questioned His ways. The Avos, Patriarchs, maintained the ultimate level of emunah. Even though Hashem revealed Himself to them only with His other Name, K’el Shaddai, they never questioned His ways, regardless of their perplexity. Rashi cites Chazal in the Talmud, Sanhedrin 111a, who “quote” Hashem saying, “Woe to those that are gone and not found. Many times I revealed Myself to the Patriarchs using (only) the Name of K’el…

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Sruly Schnair In 5756, Shemos

“And take this staff in your hand with which you shall perform the signs.” (4:17)

Up until this point Hashem had not yet instructed Moshe to perform any specific act with the signs He had shown him. At this juncture, Hashem told Moshe to take the staff with him and then use it to perform the various “signs”, indicating that he was Hashem’s messenger. Horav S.R. Hirsch, z.l., explains the significance of these signs and the manner in which they communicated to Pharaoh his own inadequacy, and his need to rely upon Hashem. Man acknowledges that he may not have the power to control his destiny. He does, however, believe he has the capacity to…

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Sruly Schnair In 5756, Shemos

“And Moshe thought, I will turn aside now and look at this great sight.” (3:3)

The Midrash lauds Moshe’s actions, as he “exerted” himself to see the wondrous sight. R’ Yochanon says that Moshe took three steps out of his way, while Reish Lakish says that he turned his head to gaze at the remarkable burning bush. We can glean a deeper understanding of Moshe’s action as stated by the Midrash. After all, Moshe did not seem to perform any type of exceptional deed that would warrant Hashem’s revelation as a reward. Horav Eliyahu Dessler, z.l., cites the Alter M’Kelm who posits that it was indeed Moshe’s “simple” action that made him worthy of such…

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Sruly Schnair In 5756, Shemos

“And Moshe grew up and he went out to his brethren and observed their burdens.” (2:11)

Pharaoh’s despotic plans were defeated as the one individual he sought to destroy grew up right before his eyes. It is interesting to note that the Torah does not document any event in Moshe Rabbeinu’s life from his birth until his attaining maturity, when he “went out to his brethren.” Why is nothing mentioned concerning Moshe’s formative years? Perhaps, this omission is attributed to Moshe’s mission in life. He was destined to become Klal Yisrael’s quintessential leader. Until the moment that he demonstrated his qualities of leadership there was no reason to mention his whereabouts, since it would have no…

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Sruly Schnair In 5756, Shemos

“And the king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah.” (1:15)

Chazal comment that Shifrah was actually Yocheved, the mother of Moshe Rabbeinu, while Puah was her daughter, Miriam. Chazal attribute Yocheved’s name to the fact that she “smoothed out” the limbs of an infant after its birth. The Midrash indicates that her name is derived from the fact that she washed off the blood which covered an infant at birth. The reasons which Chazal suggest for Yocheved’s name are perplexing! Should such a rudimentary task as attending to an infant at birth be the catalyst for assigning such an outstanding, virtuous woman as Yocheved another name? A name defines a…

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Sruly Schnair In 5756, Vayechi

And they (the Egyptians) wept for him (Yaakov) (50:3)

Rashi comments that the Egyptians wept for Yaakov because they recognized the material blessings that were manifest as a result of his presence in their country. Indeed, the seven year period of hunger which was destined for Egypt ended five years prematurely with Yaakov’s arrival in Egypt. The Nile River, which is Egypt’s prime source of irrigation, was also unusually blessed. Horav Moshe Rosenstein, z.l., comments upon the Egyptian reaction to the void left by a tzaddik in contrast to our recognition of the value of a tzaddik’s presence in our midst. Yosef was the viceroy of Egypt. It was…

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“Stretch out your hand toward Heaven, and there shall be darkness over the land of Egypt.” (10:21)

“We will go on a three day journey in the wilderness, and bring offerings to Hashem, our G-d.” (8:23)

“Say unto Aharon, ‘Stretch out your staff and strike the dust of the land, it shall become lice.'” (8:12)

“And you shall say to him… ‘Send out My people that they may serve Me in the wilderness,” (7:16)

“I appeared to Avraham, to Yitzchak and to Yaakov as K’el Shaddai, but with My Name Hashem I did not make Myself known to them.” (6:3)

“And take this staff in your hand with which you shall perform the signs.” (4:17)

“And Moshe thought, I will turn aside now and look at this great sight.” (3:3)

“And Moshe grew up and he went out to his brethren and observed their burdens.” (2:11)

“And the king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah.” (1:15)

And they (the Egyptians) wept for him (Yaakov) (50:3)

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