Sruly Schnair – Page 160 – Peninim on the Torah

“And now let Pharaoh look for a discreet and wise man . . . And let him appoint overseers over the land and take up the fifth part of the land in the seven years of plenty.” (41:33,34)

When one recognizes the truth, regardless of its unpleasant nature, he should immediately respond to it. Horav Yaakov Weinberg, Shlita, makes this observation from Pharaoh’s actions. Upon listening to Yosef’s interpretation of his dreams, Pharaoh immediately promoted Yosef to an exalted position. Imagine Pharaoh’s emotions at the time. To take a lowly Hebrew slave out of the king’s dungeon and ennoble him above everyone is unimaginable. Yet, Pharaoh did exactly that. He was faced with the obvious truth that Yosef was superior to everyone. He responded accordingly. What really was so outstanding about Yosef? What distinguished Yosef’s actions and words…

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Sruly Schnair In 5754, Mikeitz

“And it came to pass at the end of two years.” (41:1)

Rashi cites the Midrash in Parashas Vayeishev which states that these two years refer to two extra years that Yosef was incarcerated. Since Yosef put his trust in the butler by asking to remember him upon his release from prison, he was forced to be confined for two additional years. This Midrash is vexing. While we are commanded to have bitachon, trust in Hashem, we are, nevertheless, implored to employ the usual forms of hishtadlus, endeavor. Indeed, wasn’t Yosef simply resorting to hishtadlus? The Chazon Ish explains that Yosef’s requesting that the butler remember him was an improper form of…

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Sruly Schnair In 5754, Vayeishev

“And lo, my sheaf arose, and also stood upright, and behold your sheaves came round about, and bowed down to my sheaf. And his brothers said to him: ‘Shall you indeed reign over us, or shall you indeed have dominion over us?’ And behold the sun and the moon and eleven stars bowed down to me.” (37:7,8,9)

At first glance, Yosef’s second dream is a repetition of the first. This design, which emphasized Yosef’s superiority. effected a response of hatred from his brothers. When he related the second dream, however, his brothers seemed to have reacted with silence. Indeed, their loathing of him increased in intensity. This hatred festered and developed into a state of physical violence. Yet, the Torah does not record any semblance of protest toward the second dream. Why were they so passive in responding to this second dream? Horav Moshe Swift z.t.l. offers the following rationale. There is a marked difference between a…

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Sruly Schnair In 5754, Vayeishev

“These are the generations of Yaakov; Yosef.” (37:2)

Rashi cites the Midrash which draws a parallel between Yaakov and Yosef. Whatever happened to Yaakov similarly occurred to Yosef. The former was hated by his brother, and the latter was also despised by his brothers. The former’s brother sought to kill him, just as the latter’s brothers also sought to destroy him. Horav Elchanan Wasserman z.t.l. advances this thought by applying the famous dictum of “Whatever happens to the “fathers” is a portent for their “sons.” The dilemmas confronting Yaakov in his “relationship” with Esov and Lavan are a presage for Klal Yisrael’s external relationship in galus, exile, among…

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Sruly Schnair In Vayishlach, 5754

“These are the chiefs of the sons of Eisav.” (36:15)

Horav Y. Hutner z.t.l. makes note of the fact that the expression “aluf”, chief, is used only in regard to the descendants of Eisav. The descendants of Yishmael, however, are referred to as “nasi”, prince”. He explains that this disparity in terminology had catalyzed a disparity in their relationship to Am Yisrael. In the Talmud, Sanhedrin 99a, Chazal interpret the term, “aluf,” to be a sovereign without a crown. Eisav merited the name of monarch in a limited sense. He will survive as a nation until that day when “the saviors will ascend Har Tzion to judge Eisav’s mountain, and…

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Sruly Schnair In Vayishlach, 5754

“And Hashem said to Yaakov, arise, go up to Bais Kail and dwell there and make an altar to the G-d that appeared to you when you fled Eisav your brother.” (35:1)

Horav A. Miller, Shlita, states that this “dwelling” was not intended to be a permanent residence. Hashem only wanted Yaakov to stop and take an accounting of what had happened until the present. The purpose of this “dwelling” was to avail Yaakov the opportunity for contemplation, so that he could reflect upon all the wonders which Hashem had created for him. Considering this information was not sufficient. It was incumbent upon him to allocate a specific time to meditate and appreciate all the good which Hashem had done for him. Every experience was part of a chain of events specifically…

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Sruly Schnair In Vayishlach, 5754

“And he said, “Your name shall no longer be called Yaakov, but rather Yisrael for you have striven with G-d and with people and you prevailed.” (32:29)

Does it matter which name we use to refer to Yaakov? Indeed, the name Yisrael is the name by which his descendants are called. This appellation is not merely Yaakov’s new name, it actually describes the Jewish mission. The Kovner Rav, Horav A. Shapiro z.t.l., notes that the name Yaakov has no plural construct. There are no “Yaakovim”! The term Yisraelim is applied whenever we refer to a group of Jews. Consequently, he suggests that the name Yaakov applies to the Jew as an individual, alone and reclusive. The solitary Jew becomes the prime focus for “Eisav’s” angel. He is…

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Sruly Schnair In Vayishlach, 5754

“And Yaakov was greatly afraid and was distressed.” (32:8)

Upon hearing the grim news that Eisav was approaching, Yaakov was gripped with a terrifying fear. He immediately began preparing for this confrontation. He prepared for battle, prayed ardorously to Hashem, and did teshuvah, repentance. Fear can either be a remarkable asset or a debilitating hindrance. Horav A.H. Lebowitz, Shlita, cites the Midrash which describes another fear experienced by Yaakov’s descendants, centuries later at the time of the miracle of Purim. When Haman’s decree to annihilate every Jew in the Persian Empire, was issued, the Jews searched for a similar precedent in history. The initial response of the past would…

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Sruly Schnair In Vayishlach, 5754

“I have sojourned with Lavan and stayed until now. And I have oxen and donkeys.” (32:5,6)

Rashi explains that Yaakov was telling Eisav, “Despite my stay with Lavan, I have still been able to observe the taryag, 613, mitzvos, and I did not learn his evil deeds.” Horav Yitzchak Z. Soloveitchik z.t.l. once met the Rav of Hamburg. During the conversation, the Rav explained how Yaakov was able to live in the presence of the evil Lavan and remain pure. Yaakov himself gave the reason for his success, when he said, “I have (an) ox and donkey.” As far as Yaakov was concerned, Lavan was equal to an ox or donkey. To Yaakov there was no…

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ידינו לא שפכה את הדם הזה

Sruly Schnair In Shoftim, 5778

“Our hands have not spilled this blood.” (21:7)

Chazal (Sotah 45b) ask: “Did anyone suspect the elders of committing murder?” They mean to say that they did not see the traveler (deceased) and had no part in allowing him to go on his way – alone, without food or escort. If the elders would have been guilty of this neglect, they would be considered as having (his) blood on their hands. The elders/leaders of a community have an enormous responsibility. When they renege their responsibility, and, as a result, someone is hurt – they have blood on their hands. The commentators debate whose blood the elders are atoning….

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“And now let Pharaoh look for a discreet and wise man . . . And let him appoint overseers over the land and take up the fifth part of the land in the seven years of plenty.” (41:33,34)

“And it came to pass at the end of two years.” (41:1)

“These are the generations of Yaakov; Yosef.” (37:2)

“These are the chiefs of the sons of Eisav.” (36:15)

“And Hashem said to Yaakov, arise, go up to Bais Kail and dwell there and make an altar to the G-d that appeared to you when you fled Eisav your brother.” (35:1)

“And he said, “Your name shall no longer be called Yaakov, but rather Yisrael for you have striven with G-d and with people and you prevailed.” (32:29)

“And Yaakov was greatly afraid and was distressed.” (32:8)

“I have sojourned with Lavan and stayed until now. And I have oxen and donkeys.” (32:5,6)

ידינו לא שפכה את הדם הזה

“Our hands have not spilled this blood.” (21:7)

YEARS

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