Sruly Schnair

“Write this as a memorial in the Book… that I will surely erase the memory of Amalek from beneath the Heaven.” (17:14)

Ordinarily, the word “sefer” refers to a book or any form of written memorandum. The word used here is “ba’sefer” which denotes “the” book. Therefore, we must assume that herein Hashem implores Moshe to write this memorial in The Book — the Torah. Horav Avigdor Miller, Shlita, notes the significance of the fact that the very first command to write anything of the Torah was given for the purpose of exacting retribution from Amalek. This signifies the importance of combatting the enemies of Hashem. Even today when none of Amalek’s descendants are known, we are still implored to remember that…

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Sruly Schnair In Beshalach, 5756

“And it was when Moshe held up his hand that Yisrael prevailed .” (17:11)

Rashi comments that Moshe’s hands became heavy as a form of punishment, because he did not personally involve himself in the mitzvah of battling Amalek. According to Rashi these pesukim seem inconsistent with one another. On the one hand, Moshe raised his hand, turning the tide and effecting Klal Yisrael’s victory. On the other hand, Moshe is criticized for his atzlus, indolence, in not personally being involved in the war. How are these two ideas to be reconciled? Horav Eliyahu Meir Bloch, z.l., infers from this pasuk a profound insight into the responsibility of a manhig Yisrael, Torah leader. One…

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Sruly Schnair In Beshalach, 5756

“And in the morning you will see the glory of Hashem, as He listens to the complaints against Hashem, and what are we that you should incite complaints against us?” (16:7)

The Talmud in Chullin 89 notes that Moshe’s and Aharon’s level of humility surpasses even that of Avraham Avinu. The Patriarch compared himself to lowly dust (rptu rpg hfbtu), while Moshe and Aharon claimed they were nothing (vn ubjbu). This motivated Rava to declare that the world is sustained only in the merit of Moshe’s and Aharon’s humility, as it is stated, vnhkc kg .rt vk,, “He hangs the earth on nothing (Iyov 26:7). This refers to vn ubjb, “What are we?” the words with which Moshe and Aharon described themselves. Chazal apparently imply that Moshe’s and Aharon’s statement was…

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Sruly Schnair In Beshalach, 5756

“And the water was a wall for them, on their right and on their left.” (14:29)

The Midrash, cited by the Daas Zekeinim, comments that when Bnei Yisrael approached the Red Sea, menacing waters confronted them. There seemed to be no hope. The Angel Gavriel came forth and declared, “Let the waters in front of Bnei Yisrael move aside in deference to the nation who perform the Bris Milah. The waters which are to the right of Bnei Yisrael should likewise defer to the nation that accepted the Torah from Hashem’s ‘right Hand.’ The waters to the left should submit to the nation that puts tefillin on the left arm, and the waters behind them should…

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Sruly Schnair In Bo, 5756

“You shall tell your son on that day saying, ‘It is because of this that Hashem did for me when I went out of Egypt.'” (13:8)

The Talmud in Pesachim 116b states, “In every generation it is one’s duty to regard himself as though he personally had gone out of Egypt. As it is written in Shemos 13:8, ‘You shall tell your son on that day, saying, It is because of this that Hashem did for “me” when I went out of Egypt.’” In the Haggadah, Chazal expound upon these words, emphasizing the idea of a personal liberation. A question immediately comes to mind upon reading this pasuk. How can one feel that he went out of Egypt, if he was not actually there? Can we…

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Sruly Schnair In Bo, 5756

“And there was a thick darkness in all the land of Egypt.” (10:22)

Chazal state that only one fifth of the Jews enslaved in Egypt actually went out during the Exodus. The other four fifths perished during the three days of darkness which engulfed Egypt. It is perplexing that such a large number of people would actually desire to stay in Egypt. They were beaten incessantly; their basic freedoms were totally restricted; their daily ritual consisted of pain, affliction and persecution. Yet, they chose to stay in Egypt rather than leave with Moshe! Did this represent a rational choice? Why were these enslaved Jews not inspired by the wonderful miracles which Hashem wrought…

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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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“Write this as a memorial in the Book… that I will surely erase the memory of Amalek from beneath the Heaven.” (17:14)

“And it was when Moshe held up his hand that Yisrael prevailed .” (17:11)

“And in the morning you will see the glory of Hashem, as He listens to the complaints against Hashem, and what are we that you should incite complaints against us?” (16:7)

“And the water was a wall for them, on their right and on their left.” (14:29)

“You shall tell your son on that day saying, ‘It is because of this that Hashem did for me when I went out of Egypt.'” (13:8)

“And there was a thick darkness in all the land of Egypt.” (10:22)

“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)

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