Sruly Schnair

“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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Sruly Schnair In 5756, Vayechi

Gather yourselves together, that I may tell you that which shall befall you in the end of days. Assemble yourselves and hear, you sons of Yaakov and listen unto Yisrael your father (49:1,2)

The commentators raise a number of questions regarding the text of Yaakov’s command to his sons to prepare themselves for the final blessings which they were to receive from him: First, why must this message be conveyed in the presence of all the brothers assembled together? Second, what is the significance of the word, “hear/listen”? What else are they supposed to do, if not listen to Yaakov? Third, why does the pasuk begin by referring to the Patriarch as Yaakov and end by calling him Yisrael? Horav Eliyahu Schlesinger Shlita, cites Horav Baruch Epstein z.l., who, in his sefer Baruch…

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Sruly Schnair In 5756, Vayechi

Which I took from the hand of the Emori with my sword and with my bow. (48:22)

The Targum Onkelos interprets “my sword” as referring to prayer and “my bow” as alluding to supplication. This is consistent with the Chazal in Talmud Bava Basra 123A which discusses two levels of prayer. The first word, sword, represents the standard daily prayer that was ordained by the Anshei Knesses Ha’gedolah, Men of the Great Assembly. The second form of prayer refers to each and every man’s own personal supplication to Hashem. Why are these two forms of beseechment equated with the sword and the bow? The Netziv, z.l., explains that when one goes to battle, his goal is to…

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Sruly Schnair In 5756, Vayechi

And Yaakov lived in the land of Egypt seventeen years. (47:28)

Vayechi is considered to be a parsha setumah, a sealed parsha, because in the Sefer Torah there is no sign distinguishing it from the previous parsha, Vayigash. Chazal teach us that when Yaakov passed away, the hearts and eyes of Klal Yisrael became sealed from the affliction of the shibud, slavery. This statement is enigmatic. We are taught in the beginning of Sefer Shemos that as long as any member of the original émigrés that came with Yaakov was still alive, Klal Yisrael was not enslaved. Second, if the reason for the lack of “space” between parshios is attributed to…

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Sruly Schnair In 5756, Vayigash

“And he (Yaakov) sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen.” (46:28)

In citing the Midrash which interprets the word, ruvk as “to teach,” Rashi uses a word which lends ambiguity to his statement. He says “to prepare for him a House of Study.” Why does Rashi add the word “for him?” He should have simply said to make a House of Study. Why is it necessary to emphasize that it was “for him”? When Horav Eliyahu Meir Bloch, z.l., came to these shores together with Horav Chaim Mordechai Katz, z.l., to rebuild Yeshivas Telz, he used this Rashi as the source for maintaining the yeshivah in the same character and form…

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“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)

Gather yourselves together, that I may tell you that which shall befall you in the end of days. Assemble yourselves and hear, you sons of Yaakov and listen unto Yisrael your father (49:1,2)

Which I took from the hand of the Emori with my sword and with my bow. (48:22)

And Yaakov lived in the land of Egypt seventeen years. (47:28)

“And he (Yaakov) sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen.” (46:28)

YEARS

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