Sruly Schnair

“So you shall say unto my master Eisav, ‘So says your servant Yaakov, I have sojourned with Lavan and stayed until now.” (32:5)

Rashi explains that the numerical equivalent of the word h,rd is 613, which corresponds to the number of mitzvos in the Torah. Yaakov was proudly relating to Eisav that during his stay with Lavan he kept the entire Torah. His sojourn in the harmful environment of the crooked Lavan had no adverse spiritual effect upon him. A number of issues regarding Yaakov’s dialogue with Eisav should be addressed. First, what did Yaakov imply with his assertion, “And (I) stayed until now”? Did he owe Eisav an excuse for returning so late? Is Eisav his “brother’s keeper” that he must be…

Home -> 5756 -> Vayeitzei

Sruly Schnair In Vayeitzei, 5756

“She said, ‘Here is my maid Bilhah, live with her, so that she may bear upon my knees and I too may be built up through her.” (30:3)

The precedent for Rochel giving her maidservant, Bilhah, to Yaakov for the specific purpose of having a child was set by Sarah Imeinu, who gave Hagar to Avraham. We must endeavor to understand what there is about transferring one’s maidservant to her husband for the purpose of childbearing that increases one’s “chances” of being blessed with a child. Horav Meir Bergman, Shlita, responds by first citing a Midrash, which recounts the dialogue between Michal bas Shaul and David Ha’melech. Michal criticized David Ha’melech for the manner in which he expressed his joy when the Aron Ha’Kodesh was brought through the…

Home -> 5756 -> Vayeitzei

Sruly Schnair In Vayeitzei, 5756

“Then Yaakov took a vow, saying, ‘If Hashem will be with me, and guard me on this path…'” (28:20)

Yaakov seems to be asking Hashem for something that Hashem had already granted him. Hashem had previously told Yaakov, “I will not forsake you.” What compelled Yaakov to question his future relationship with Hashem? Horav Nissan Ha’Meiri, Shlita, suggests that Yaakov was asking that Hashem grant him and his descendents the resolve to maintain perspective of the true source of blessing. Regrettably, when one falls on “tough” times, he tends to blame his lamentable state upon Hashem. When the situation changes and he is blessed with success, he attributes this newfound good fortune to his own wisdom and capabilities. In…

Home -> 5756 -> Vayeitzei

Sruly Schnair In Vayeitzei, 5756

“And He called the name of that place Bais El.” (28:19)

The name Bais El means “the house of G-d.” It was the m’kom Ha’Mikdash, the designated place for the Bais Ha’Mikdash. The Midrash notes the disparity between the way each one of the Avos, Patriarchs, expressed themselves in regard to this special “place”. Avraham Avinu referred to it as the “Har,” mountain; Yitzchak Avinu referred to it as Sadeh, field, while Yaakov referred to it as “Bais,” house. What perspective regarding this holy center and its function is reflected by these disparate terms? Horav Mordechai Ilan, z.l., suggests two approaches towards understanding these metaphors. In his first explanation, he focuses…

Home -> 5756 -> Vayeitzei

Sruly Schnair In Vayeitzei, 5756

“And he took from the stones of the place.” (28:11)

The Midrash comments that Yaakov took twelve stones, symbolizing the nation that he would soon establish. The twelve stones represented the twelve tribes which were to coalesce into a unified nation. Yaakov said, “I knew that a great nation would be established. Avraham did not establish it and neither did my father, Yitzchak. If these twelve stones meld together to become one, then it is a sign that I will be the one who will establish this great nation.” Yaakov Avinu’s simile is enigmatic. If one person, Yaakov, were to establish a nation via the birth of twelve tribes, then…

Home -> 5756 -> Toldos

Sruly Schnair In Toldos, 5756

“And he (Eisav) let out a most loud and bitter cry, ‘Bless me too, Father,’ he pleaded.” (27:34)

In the Midrash, Chazal teach us that the bitter tears which Eisav shed merited him the blessings for which he yearned. Horav Shmelke M’Nikolsburg, z.l., made an interesting observation based upon this Midrash. It is a wonder that the few tears shed by Eisav serve as his source for blessing. We have a halachic rule that if an impermissible food falls into a permissible food, the resultant mixture does not become forbidden if there is sixty times as much permitted food as forbidden food. This is referred to as the rule of “batel b’shishim.” Now, Bnei Yisrael have cried oceans…

Home -> 5756 -> Toldos

Sruly Schnair In Toldos, 5756

“And Yitzchak trembled a very great trembling.” (27:33)

That Yitzchak “trembled a very great trembling” is a powerful statement. The phrase implies an exceptional incident taking place which serves as a foreshadowing of the future. Pesikta D’Rav Kahana states that Yitzchak suddenly became aware of Eisav’s deception. The presence of Gehinnom — which Yitzchak felt when Eisav entered the room — caused Yitzchak to realize that he had erred terribly all these years. Had Rivkah not manipulated the course of events, maneuvering Yaakov to enter before Eisav, who knows what the disastrous outcome might have been? Indeed, the entire history of Klal Yisrael would have been severely altered….

Home -> 5756 -> Toldos

Sruly Schnair In Toldos, 5756

“The voice is the voice of Yaakov, but the hands are the hands of Eisav.” (27:22)

Chazal imply that when the voice of Yaakov, the sound of Torah and tefillah, is strong and dominant the evil “hands” of Eisav are rendered powerless. Eisav’s strength is reinforced when we are weak in our commitment to Torah. This interpretation does not seem consistent with the text of the pasuk. The pasuk seems to suggest that it is possible for both the “voice of Yaakov” and the “hands of Eisav” to reign simultaneously. How are we to reconcile this apparent inconsistency? Horav E.M. Shach, Shlita, offers a novel interpretation. Hashem has established individual “borders” for Yaakov and Eisav. Yaakov’s…

Home -> 5756 -> Toldos

Sruly Schnair In Toldos, 5756

“The children agitated within her.” (25:22)

Rashi cites Chazal, who explain that the word ummr,hu is derived from the root .r, which means, “to run.” Hence, Rashi interprets the pasuk to suggest that when Rivkah walked by the yeshivah of Shem and Ever, Yaakov would “run” in an attempt to come forth. In a similar manner, when she walked by a temple of idol worship, Eisav would “run” and struggle to escape. Horav Yerucham Levovitz, z.l., questions Yaakov’s “ability” to perceive the presence of the Bais Ha’Midrash and Eisav’s tendency to sense the tumah, impurity, of the temple of idol worship. He explains that we, regrettably,…

Home -> 5756 -> Toldos

Sruly Schnair In Toldos, 5756

“These are the generations of Yitzchak, the son of Avraham, Avraham begat Yitzchak.” (25:19)

The commentators address the apparent redundancy of the pasuk. Obviously, if Yitzchak was the son of Avraham, then Avraham begat Yitzchak. In his commentary on Chumash, the Tzemach Tzedek offers an explanation rooted in Chasidus. Avraham Avinu is a figure who serves as a paradigm for avodas Hashem, service of Hashem, through love and chesed. In contrast, Yitzchak is the model of fear and stringency. These two divergent approaches to serving the Divine have two levels. The lower level of fear is represented by yiraas ha’onesh, fear of punishment. The higher, more sublime sense of fear, yiraas ha’rommemus, is described…

You have Successfully Subscribed!

Back to Home -> Vayishlach ->

“So you shall say unto my master Eisav, ‘So says your servant Yaakov, I have sojourned with Lavan and stayed until now.” (32:5)

“She said, ‘Here is my maid Bilhah, live with her, so that she may bear upon my knees and I too may be built up through her.” (30:3)

“Then Yaakov took a vow, saying, ‘If Hashem will be with me, and guard me on this path…'” (28:20)

“And He called the name of that place Bais El.” (28:19)

“And he took from the stones of the place.” (28:11)

“And he (Eisav) let out a most loud and bitter cry, ‘Bless me too, Father,’ he pleaded.” (27:34)

“And Yitzchak trembled a very great trembling.” (27:33)

“The voice is the voice of Yaakov, but the hands are the hands of Eisav.” (27:22)

“The children agitated within her.” (25:22)

“These are the generations of Yitzchak, the son of Avraham, Avraham begat Yitzchak.” (25:19)

YEARS

Subscribe To Our Newsletter

You have Successfully Subscribed!