Sruly Schnair

“These (are) the words which Moshe spoke unto all Yisrael… and it was in the fortieth year… (that) Moshe spoke unto t Bnei Yisrael according to all that Hashem had commanded him unto them.” (1:1,3)

Citing the Sifri, Rashi explains that these “words” were actually words of rebuke which Moshe spoke to Bnei Yisrael, reminding them of past offenses committed during their forty year trek in the desert. Moshe Rabbeinu veiled his words. He did not state Bnei Yisrael‘s transgression overtly for the sake of preserving their dignity. Horav Chaim Shmuelevitz z.l. infers that even when rebuke must be delivered, it should be expressed in a manner that will not degrade the offender more than necessary. There is no “mitzvah” to humiliate someone in the course of reprovement. All too often, those that admonish feel…

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Sruly Schnair In 5754, Devarim

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

Speaking to Klal Yisrael, Moshe reproves them for their failings in the desert. Rashi cites the Sifri which explains that Moshe alluded to the various sins committed by Bnei Yisrael in veiled terms. He mentioned names of places which implied various transgressions on the part of Klal Yisrael. This approach preserved the dignity of Klal Yisrael. Even when rebuking someone, one must be sensitive not to unnecessarily embarrass the sinner. Rebuke can be made less humiliating by expressing it in subtle terms, when possible. We may wonder why Moshe spared no words in clearly outlining the sin of the meraglim,…

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Sruly Schnair In 5754, Matos

“Take the sum of the booty that was taken and divide the booty into two parts, both of man and of beast you and Elazar Ha’Kohen… and divide the booty into two parts between those who took the war upon them and between all the congregation… and of Bnei Yisrael’s half you shall take one portion of fifty and you shall give it to the Leviim who keep the charge of the Mishkan of Hashem.” (31:25,26,30)

The Torah dedicates more than twenty pesukim to describing the distribution of the booty taken from Midyan. It goes on to list the number of sheep and cattle, relating the manner in which they were divided. Why is this entire activity eternalized in the Torah for posterity? Is there a special message to be gleaned from here? Horav Elchanan Sorotzkin z.l. explains that the Torah seeks to emphasize the importance of each member of the Jewish army, therefore it stresses those individuals who actually engage the enemy in battle, as well as those who stay behind. The latter contribute their…

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Sruly Schnair In 5754, Matos

“And (there) were delivered out of the thousands of (Bnei) Yisrael, a thousand of every tribe, armed for war.” (31:5)

Rashi notes the word “they were delivered.” This seems to indicate that Bnei Yisrael were reluctant to wage war with Midyan, to the extent that Moshe literally was compelled to force them. Rashi explains that this episode demonstrates the love that Bnei Yisrael have for their leadership. Before Moshe’s impending demise was announced, Bnei Yisrael wanted to stone him. When they heard that his death was contingent upon their battle with Midyan, they refused to go to battle until they were delivered against their will. The Steipler Rav z.l. questioned Bnei Yisrael‘s apparent change in attitude towards Moshe. One moment…

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Sruly Schnair In Pinchas, 5754

“Let Hashem set.. a man over the congregation… and Hashem said to Moshe. Take to yourself Yehoshua ben Nun, a man in whom there is spirit.” (27:16,18)

The Kotzker Rebbe z.l. questions the selection of Yehoshua as successor to Moshe Rabbeinu. Pinchas, the zealot who endangered his life in order to uphold the sanctity of Klal Yisrael, seems to have been overlooked. The position of Kehunah Gedolah is conferred upon Pinchas, but not the role of Klal Yisrael’s leader. Why? The Kotzker Rebbe responds that a kanai, zealot, is not an appropriate choice for leader, since he can not relate equitably to all people. Indeed, the kanai distinguishes himself in his unique temperament. He endangers himself on behalf of Hashem, risking his life to uphold the sanctity…

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Sruly Schnair In Pinchas, 5754

“Let Hashem set… a man over the congregation… who shall go out before them and who shall lead them out and who shall bring them in; that the congregation of Hashem (be not) as sheep which have no shepherd for them.” (27:16,17)

The commentators derive a variety of lessons from these pesukim concerning the Torah‘s concept of the consummate leader. What is the analogy between the relationship of a shepherd with his flock and a Torah leader’s relationship with Klal Yisrael? As he lay on his deathbed, the Ksav Sofer answered this question in the following manner. A shepherd will invariably lead his flock to places that have the best grazing, lush grass, cool waters and the finest climate. The shepherd does this in order to serve his personal interests. The sheep are his property. Their health and welfare represents money in…

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Sruly Schnair In Pinchas, 5754

“Then drew near the daughters of Tzlafchad, the son of Chefer, the son of Gilaad, the son of Machir, the son of Menashe, of the families of Menashe son of Yosef.” (27:1)

Rashi explains that the Torah emphasizes the lineage of the daughters of Tzlafchod from Yosef Ha’Tzaddik because, just as Yosef cherished Eretz Yisrael, so, too, did his daughters cherish the land. This was demonstrated by their desire to actually attain a portion of Eretz Yisrael. One would think the contrary! Would it not have been more admirable to state that their love for Eretz Yisrael emanated from their own personal inclination, rather than merely following in their ancestors footsteps? We may also question the need to concretize this affinity with Eretz Yisrael by actually owning a parcel of land. Would…

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Sruly Schnair In Pinchas, 5754

“When he zealously avenged My vengeance (jealousy) among them.” (25:11)

Pinchas is lauded for endangering himself, demonstrating exemplary love for Hashem by working towards cleansing Klal Yisrael of those who had been defying Hashem. The Torah emphasizes that Pinchas remained “among them,” not isolating himself from the general community. Rather, he executed his act of purification as a member of the community. Pinchas’s devotion to Hashem provides us with the Torah‘s paradigm for kana’us, zealousness. Applying homiletic exegesis, Chazal develop the essential characteristics required for such singular acts of devotion. The kanai acts out of love for Hashem, His Torah and His Nation. At no time does he hate the…

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Sruly Schnair In Chukas, 5754

“And they wept for Aharon thirty days all the house of Yisrael.” (20:29)

Regarding Moshe’s death, in Sefer Devarim 34:8 the Torah states, “And Bnei Yisrael wept for Moshe.” It does not assert that “all the house of Yisrael wept,” as it says in response to Aharon’s death. Rashi explains that Aharon’s passing generated a greater outpour of grief among the people. Aharon was rodef shalom; he pursued peace. He constantly sought ways to bring peace among men of strife, as well as between husband and wife. His passing was, therefore, felt more strongly by the common Jew. The Ohr Ha’Chayim responds to this perplexity in a number of ways. After citing Rashi’s…

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Sruly Schnair In Chukas, 5754

“And the people dwelt in Kadesh, and Miriam died there and was buried there.” (20:1)

Rashi cites the Talmud in Moed Katan 28a which explains the juxtaposition of Miriam’s death upon the laws of parah-adumah. This combined message informs us that, just as korbanos effect atonement, so too, the death of tzaddikim effects atonement. This statement is perplexing. In Parashas Beshalach, Rashi asserts that the laws of parah- adumah were conveyed at Marah, or, at the latest, during Bnei Yisrael’s second year in the desert. Miriam’s death, however, took place during the fortieth year! If the actual span between these two incidents was so long, why then does the Torah link them? Second, according to…

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“These (are) the words which Moshe spoke unto all Yisrael… and it was in the fortieth year… (that) Moshe spoke unto t Bnei Yisrael according to all that Hashem had commanded him unto them.” (1:1,3)

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

“And (there) were delivered out of the thousands of (Bnei) Yisrael, a thousand of every tribe, armed for war.” (31:5)

“Let Hashem set.. a man over the congregation… and Hashem said to Moshe. Take to yourself Yehoshua ben Nun, a man in whom there is spirit.” (27:16,18)

“Let Hashem set… a man over the congregation… who shall go out before them and who shall lead them out and who shall bring them in; that the congregation of Hashem (be not) as sheep which have no shepherd for them.” (27:16,17)

“Then drew near the daughters of Tzlafchad, the son of Chefer, the son of Gilaad, the son of Machir, the son of Menashe, of the families of Menashe son of Yosef.” (27:1)

“When he zealously avenged My vengeance (jealousy) among them.” (25:11)

“And they wept for Aharon thirty days all the house of Yisrael.” (20:29)

“And the people dwelt in Kadesh, and Miriam died there and was buried there.” (20:1)

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