Sruly Schnair

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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Sruly Schnair In Chukas, 5754

“This is the decree of the Torah… and let them take to you a completely red cow.” (19:2,3)

The Divine command to take a red cow which is unblemished, burn it, mix its ashes with water, and sprinkle it on one who is tameh meis (spiritually contaminated because of contact with a dead body) defies explanation. Indeed, this is why it has been classified as a “chok,” a mitzvah whose underlying rationale is inaccessible to human comprehension. Nonetheless, a variety of commentators provide us with insight into this mitzvah. Horav S.R. Hirsch z.l. opines that issues which deal with contamination and purification, ideas associated with the spiritual realm, are inherently difficult for the human intellect to grasp. In…

Home -> 5754 -> Korach

Sruly Schnair In Korach, 5754

“And he (Moshe) said to Hashem, ‘respect not their offering not one donkey from them have I taken.'” (16:15)

Rashi explains Moshe’s entreaty to Hashem. Moshe angrily said that he had never once benefitted materially from his position as leader of Klal Yisrael. Indeed, when he brought his wife and sons from Midyan to Egypt, he did not allow himself to utilize a donkey belonging to the people to transport them. Although he could have justified taking a “communal” means of transportation, he used only his own means of travel. This is vexing. What difference would it have made if he had used one of the people’s donkeys to carry out his mission? Is it not perfectly acceptable today…

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Sruly Schnair In Korach, 5754

“You take too much upon you, o’ Bnei Levi.” (16:7)

Rashi asks, “Korach was a wise and prudent fellow. Why did he commit this folly? His eye deceived him, for he foresaw that great progeny was destined to descend from him, namely Shmuel Ha’Navi. Shmuel Ha’Navi weighs against Moshe and Aharon in terms of greatness. Korach said, ‘In his merit, I will be saved.’” We may question Rashi‘s use of the use of the singular nouns “his eye deceived him.” Didn’t Korach have two eyes? Horav Boruch Sorotzkin z.l. explains that when one “looks” at something, he should perceive it from all angles. He should examine it with both eyes,…

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“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)

“This is the decree of the Torah… and let them take to you a completely red cow.” (19:2,3)

“And he (Moshe) said to Hashem, ‘respect not their offering not one donkey from them have I taken.'” (16:15)

“You take too much upon you, o’ Bnei Levi.” (16:7)

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