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Home -> 5754 -> Yisro

Sruly Schnair
In Yisro, 5754

“All that Hashem has spoken we will do.” (19:8)

Later in Parashas Mishpatim (24:7), Klal Yisrael reaffirmed their acceptance of the Torah with the famous statement, “Naase V’Nishma. We will do and we will listen.” Chazal teach that when Bnei Yisrael proclaimed, “Naase V’Nishma,” they meant we will first pursue practical observance and practice and afterward rationalize it. The Midrash relates that at that moment one angel came down from Heaven and placed two crowns representing Naase V’Nishma on each Jew’s head. Interestingly, once Bnei Yisrael broke the pledge and placed Nishma before Naase, theory before practice, two angels came down to dismantle the crowns. We can wonder at…

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Home -> 5754 -> Yisro

Sruly Schnair
In Yisro, 5754

“And you shall provide out of the people able men, G-d fearing, men of truth, hating unjust gain… and Moshe chose able men out of Yisrael.” (18:21,25)

This pasuk seems to imply that it would not be easy to find truly honest and G-d fearing men. Indeed, Moshe had to rely upon ruach ha’kodesh, Divine inspiration, in determining the true nature of these men. Horav Moshe Shternbuch, Shlita, points out that individuals of such laudable character do not seek to publicize themselves as they are secure in their own self-image.  They tend to hide from public recognition. Moshe had to resort to a somewhat novel approach for finding these unique individuals. The Chezkuni makes a profound interpretation of G-d fearing men. He suggests that a true yoreh…

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Home -> 5754 -> Yisro

Sruly Schnair
In Yisro, 5754

“Now I know that Hashem is greater than all the gods.” (18:11)

Rashi explains Yisro’s statement in the following manner, “I knew Him in the past, but now I know him even more intensively.”  Affirming one’s recognition of the Almighty is no small statement.  Nonetheless, what was so unique about Yisro that an entire parsha in the Torah is dedicated to his name? He became Moshe’s confidante and chief advisor. Consequently, the entire Klal Yisrael and its leadership accorded him the greatest honor. It seems peculiar that all this esteem was directed towards Yisro solely because he recognized Hashem’s eminence.  Horav Chaim M. Katz z.t.l. explains, that Yisro distinguished himself by joining…

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Sruly Schnair
In Bo, 5754

“And it shall be when your son asks you in time to come saying: what is this? You shall say to him, with a strong hand Hashem has brought us out of Egypt.” (13:14)

In this parsha, Rashi attributes this question to the she’eino yodeah lish’ol, the son who is not even able to ask. This response is given to the wicked son in the Hagaddah! What relationship is there between one who knows not to question and one who is wicked? We may suggest that in Torah chinuch, education, there is no room for compromise. If one receives the wrong education it is tantamount to receiving no education. One who is devoid of Torah will ultimately be satisfied with misleading ideas and thoughts. The foundation of the pedagogic process is the ability to motivate…

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Sruly Schnair
In Bo, 5754

“And it shall be to you a sign upon your hand, and for a memorial between your eyes.” (13:9)

The Talmud in Menachos 36a derives from this pasuk that one should first put the tefillin shel yad on the arm, then the tefillin shel rosh on the head. When he removes the tefillin he should first remove the shel rosh. For, when the shel rosh is on his head, he should be wearing both tefillin.  There are a number of reasons for this halacha. The Chezkuni suggests a novel pedagogic approach.  Before one can make an external sign, before he can promulgate his ideas and beliefs, he must initially concretize the beliefs in his own mind. They must become…

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Sruly Schnair
In Bo, 5754

“Draw out and take your lambs according to your families and slaughter the (Korban) Pesach.” (12:21)

The Midrash records a distinctive question asked by R. Elazar. He inquires concerning the necessity for the requirement of the Korban Pesach prior to Am Yisrael’s leaving Egypt.  Surely there must have been other mitzvos which would have merited Am Yisrael’s redemption. Indeed, Chazal single out four specific mitzvos for which Am Yisrael merited deliverance. They were morally clean; they spoke no lashon hora; they possessed Jewish pride, retaining their Hebrew names; and they maintained the culture, not changing their national language. Why then was the Korban Pesach an essential prerequisite for their geu’lah, redemption? Chazal respond that they were…

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Sruly Schnair
In Bo, 5754

“And Moshe said; so said Hashem, about midnight I will go out into the midst of Egypt.” (11:4)

Rashi cites Chazal, who say that Moshe emphasized the word, about midnight, rather than, precisely at midnight. This was so that if Pharaoh’s astrologers had erred in timing, they would not say that Moshe lied in predicting the time for the plague. This seems unnecessary. What if the astrologers did not err and were able to pinpoint the exact time of midnight? They would still say that Moshe lied, since he said about midnight. What benefit was there in attempting to satisfy the perverted Egyptian mindset? We may advance the question further. It seems that had Moshe said, precisely midnight,…

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Home -> 5754 -> Vaeira

Sruly Schnair
In Vaeira, 5754

“And the frog(s) came up and covered the land of Egypt.” (8:2)

Rashi explains that originally there was only one frog.  The Egyptians attempted to kill this frog by beating it. As they continued beating, it divided into swarms and swarms of frogs. Horav Itze’le Voloshiner z.t.l. asks what would have occurred if they had not provoked and beat that original frog? Probably nothing! Why, then, did they foolishly continue the beating, only to see their endeavor “backfire” and produce more frogs? He responds that this lack of self- control is human nature. Every provocation encourages a reciprocal response. Each time the Egyptians saw the frogs’ “response” they, in reaction, kept on…

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Sruly Schnair
In Vaeira, 5754

“And the years of the life of Levi were 137 years.” (6:16)

Horav Avigdor Miller, Shlita, suggests that the secret of this family’s success and virtue is found in this pasuk. Levi, who was four years Yosef’s senior, lived 23 years longer than he. During Yosef’s tenure as viceroy of Egypt, he undoubtedly supervised the complete spiritual education and development of his extended family.  After Yosef’s death, which was generally at the same time as the demise of most of his brothers, a spiritual decline among the surviving brothers began. After all, a deterioration was to be expected in light of the loss of Yosef’s spiritual leadership. The exposure to the decadence…

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Sruly Schnair
In Vaeira, 5754

“These are the heads of their fathers houses… and the sons of Shimon… and these are the names of the sons of Levi. (6:13,14,15)

Why does the Torah emphasize the word “names”, in regard to Shevet Levi, tribe of Levi, in contrast to the other shevatim? The Shelah Ha’kadosh offers a powerful insight. The tribe of Levi was not included in the Egyptian bondage. They did not suffer the cruelty which was an everyday experience for Bnei Yisrael.  What could they do to share in Bnei Yisrael’s anguish at this particularly trying time? They gave their children names which reflected the suffering and exile of their brethren. The name Gershon implies being a stranger in a strange land. Kehas alludes to dulling of the…

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