Sruly Schnair

Sruly Schnair In Eikev, 5754

“And at Taveirah and at Masah and at Kivros Ha’Taavah you made Hashem angry.” (9:22)

In Pirkei Avos 5 Chazal enumerate the ten trials with which Bnei Yisrael “tested” Hashem in the desert. It is interesting to note that Moshe interrupted his admonishment of Bnei Yisrael concerning the Golden Calf in order to mention the above sins as well as to mention the sins of the meraglim, spies. Why specifically does he mention these four sins? Horav Zalmen Sorotzkin z.l. asserts that this interruption is deliberate. Its purpose is to dispute the notion that Bnei Yisrael sinned with the Golden Calf as a result of their panic at the temporary absence of Moshe, their leader. …

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Sruly Schnair In Eikev, 5754

“Your clothes did not wax old upon you, neither did your foot swell these forty years… So I turned and came down from the mountain … and two luchos (were) on my two hands… and I looked and behold you had sinned against Hashem your G-d… and I took hold of the two luchos and cast them out of my two hands… At that time, Hashem said unto me, ‘hew for you two luchos of stone… and make for you an ark of wood’… and (I) went up the mountain having the two luchos in my hands.” (8:4, 9:15-17, 10:1,3)

It is human nature to speak about things we can and should do. On the other hand, sometimes we must also be aware of those things we think we can not accomplish, but we must try to do. In the beginning of this parsha, Moshe relates Klal Yisrael’s forty year sojourn in the desert until the moment when they stand ready to enter Eretz Yisrael. Indeed, as noted in the pesukim, the desert experience was more like paradise. Bnei Yisrael received water from stones and food from Heaven. Their clothes were always wearable, and their feet were never swollen. Their…

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Sruly Schnair In Va'eschanan, 5754

“And you should teach them diligently to your children.” (6:7)

We are enjoined to transmit Torah to the next generation. Rashi adds that “your children” also refers to one’s students. Indeed, teaching Torah to one’s students is a form of spiritual creation. Various interpretations cite the importance of either personally teaching or caring for the Torah education of one’s children. Horav Yosef Chaim Zonnenfeld z.l. cites the Talmud in Brachos 14 which states that one who recites krias shema but does not wear tefillin, is viewed as a false witness. In the parsha of krias shema, one mentions the imperative to wear tefillin. To accept the mitzvah of krias shema,…

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Sruly Schnair In Va'eschanan, 5754

“Get up on top of Pisgah … and behold with your eyes for you shall not go over this Yarden… (3:27) Then Moshe separated three cities beyond the Yarden. (4:41) And this is the Torah which Moshe set before Bnei Yisrael.” (4:44)

The parsha begins with Moshe’s supplication to Hashem, entreating Him to be allowed entry into Eretz Yisrael. Moshe realized that his hopes would not be fulfilled, and he stood making his farewell speech to Bnei Yisrael. He reminded them of their past iniquities and exhorted them to remember their obligations to both Hashem and man. It seemed that Moshe’s task in this world had come to an end. Suddenly, Moshe undertook a new mitzvah, one that would not apply until Eretz Yisrael had been conquered and divided. He separated three cities of refuge for the Ever Ha’Yarden. Why did Moshe…

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Sruly Schnair In Va'eschanan, 5754

“When you shall beget children and children’s children and you will have become old in the land and will practice depravity.” (4:25)

Moshe did not fear the immediate danger of aberration on the part of Klal Yisrael. Rather, he perceived that change would result from being in the land for a while, occurring after the birth of the second and third generations. Horav S.R. Hirsch z.l. interprets the word o,baubu, “and you will become old,” in a different manner. iah is not like iez, the antonym of “young.” Rather, it is more closely related to being the opposite of “new” or “fresh.” This concept is already suggested by the literal meaning of iah as “dark” or “sleep.” Only after the nation has…

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Sruly Schnair In 5754, Devarim

“And you came near to me all of you and said, ‘let us send men before us.” (1:22)

Rashi distinguishes between the way that Bnei Yisrael approached Moshe to request spies to precede them into Eretz Yisrael and the way that they acted at the foot of Har Sinai. During their rebellion the Torah states “all of you” which implies “in confusion,” in which the young pushed the elders and the elders pushed the leaders. There was a total lack of self-control and respect. Regarding Har Sinai, the Torah states, “You came near unto Me, the leader of your tribes, and your elders,” implying a proper and dignified approach, in which the young accorded reverence to their elders….

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Sruly Schnair In 5754, Devarim

“Hashem, our G-d spoke unto us in Chorev saying, you have dwelt long enough in this mountain. Turn you and take you and take your journey and go to the hill-country of the Emorites and unto all the places near there.” (1:6,7)

Rashi explains Moshe’s statement in the following manner: You have received a great reward for your dwelling in this mountain. You have made a Mishkan, a Menorah and the various appurtenances. You have received the Torah, you have appointed for yourselves a Sanhedrin, officers of thousands and hundreds. Now you should go forth into the neighboring nations. This statement seems enigmatic. One would think that after lauding the great spiritual accomplishments, Moshe would now proceed to explain to them the profound intricacies of the Torah and the various codes. Instead, the Torah relates a geographical description of the neighboring countries!…

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Sruly Schnair In 5754, Devarim

“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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“And at Taveirah and at Masah and at Kivros Ha’Taavah you made Hashem angry.” (9:22)

“And you should teach them diligently to your children.” (6:7)

“Get up on top of Pisgah … and behold with your eyes for you shall not go over this Yarden… (3:27) Then Moshe separated three cities beyond the Yarden. (4:41) And this is the Torah which Moshe set before Bnei Yisrael.” (4:44)

“When you shall beget children and children’s children and you will have become old in the land and will practice depravity.” (4:25)

“And you came near to me all of you and said, ‘let us send men before us.” (1:22)

“Hashem, our G-d spoke unto us in Chorev saying, you have dwelt long enough in this mountain. Turn you and take you and take your journey and go to the hill-country of the Emorites and unto all the places near there.” (1:6,7)

“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)

YEARS

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