Sruly Schnair

שמור את חדש האביב ועשית פסח ... ועשית חג שבועות לד' אלקיך ... ושמחת לפני ד' ... חג הסוכות תעשה לך שבעת ימים ... ושמחת בחגך ... והיתה אך שמח

Sruly Schnair In Re'eh, 5782

You shall observe the month of springtime and perform the Pesach offering … You shall count seven weeks for yourself … You shall rejoice before Hashem… You shall make the festival of Succos for a seven-day period … You shall rejoice on your festival … And you will be completely joyous. (16:1,10,11,13,14,15)

The Baal HaTurim notes that with regard to the Yom Tov of Pesach, the Torah does not mention the mitzvah of simchah, joy. Concerning Shavuos, the Torah mentions simchah once, while regarding Succos, the Torah mentions it twice. He explains that, on Pesach, the crops are still growing in the field. Nothing has been harvested. Understandably, the farmer is (the Jews lived an agrarian lifestyle) nervous, hoping that he will be blessed with a good yield. Until that takes place, however, he is a bundle of nerves. The Torah does not compel him to rejoice. We have a mitzvah of…

Home -> 5782 -> Eikev

שמלתך לא בלתה מעליך ורגלך לא בצקה זה ארבעים שנה

Sruly Schnair In Eikev, 5782

Your garment did not wear out upon you, and your feet did not swell – these forty years. (8:4)

We take so much for granted, either because we do not think or because we think that we are entitled. We could be in the midst of receiving an incredible act of generosity, a miracle of epic proportion, and allow it to just go over our heads as if it had never taken place. Moshe Rabbeinu reminds Klal Yisrael to look at their clothing. The mere fact that their clothing remained spotlessly clean and as new as the day when they had first received it is, in and of itself, an indicator of Hashem’s Presence within their camp. Furthermore, as…

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ועתה ישראל מה ד' אלקיך שאל מעמך כי אם ליראה את ד' אלקיך

Sruly Schnair In Eikev, 5782

Now, O Yisrael, what does Hashem, your G-d, ask of you? Only to fear Hashem, your G-d. (10:12)

Chazal (Berachos 32B) derive from this pasuk (in which Hashem asks us to fear Him) that everything is in the hands of Heaven except the fear of Heaven. Everything in a person’s nature and circumstance in life — such as his height, complexion, financial success and his intelligence — are in Hashem’s hands. Whether or not one is G-d-fearing (and, by extension, all aspects of spiritual growth), however, is man’s decision. It is not forced upon him. Fear of Hashem is part of man’s free-will. The Talmud asks: Is fear of Heaven a small thing? They respond that, yes, for…

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ולמדתם אתם את בניכם לדבר בם

Sruly Schnair In Eikev, 5782

And you shall teach them to your children (so that they will) discuss them. (11:19)

The above pasuk, which is included in the second parsha (paragraph) of Shema, appears to reiterate what was stated earlier (first paragraph): V’sheenantam l’vanecha v’dibarta bam, “And you shall instruct your children about them and you shall discuss them” (Devarim 6:7). On the surface, the second pasuk does not seem to contain any supplement. Ramban explains that in the first pasuk (V’sheenantam l’vanecha), the focus is on v’dibarta; you shall speak. Your speech at home, in the presence of family, should be in Torah. In the second pasuk, the emphasis is on l’dabeir bam, they, the children shall speak to…

Home -> 5782 -> Eikev

למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע ד' לאבתיכם לתת להם

Sruly Schnair In Eikev, 5782

In order to prolong your days and the days of your children upon the ground that Hashem has sworn to your ancestors to give to them. (11:21)

A fascinating dialogue in the Talmud (Berachos 8A) should inspire our attitude toward the Bais Haknesses, shul, that we frequent. Rabbi Yochanan lived to an unusually advanced age. Rabbi Yochanan heard that elderly Jews lived in Bavel. This caused him to wonder, “It is written, ‘In order to prolong your days and the days of your children upon the ground that Hashem has sworn to your ancestors to give to them.’ (This means Eretz Yisrael. In other words, the blessing of longevity is tied in with living in the Holy Land.)” Once they informed him, however, that the elders are…

Home -> Devarim -> 5782

איכה אשא לבדי טרחכם ומשאכם וריבכם

Sruly Schnair In 5782, Devarim

How can I alone carry your contentiousness, your burdens, and your quarrels? (1:12)

Moshe Rabbeinu laments the nation’s behavior. In describing his leadership, he uses the word, essa, carry. This teaches that a leader leads by carrying his flock on his shoulders. They are not a separate entity removed from him, following him wherever he leads them. The leader carries them upon his shoulders. They go where he goes, because he is taking them. Sometimes, the “weight” becomes too heavy. Carrying one on his shoulder is a metaphor for accepting responsibility. A leader does not dole out the blame for something gone wrong on others. The leader steps up to the plate and…

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איכה אשא לבדי טרחכם ומשאכם וריבכם

Sruly Schnair In 5782, Devarim

How can I carry alone your contentiousness, your burdens, and your quarrels? (1:12)

Rashi derives from the word masaachem, your burdens, that the people were apikorsim, heretics. They were skeptics who did not believe in their leaders. Thus, they questioned the motives of everything that Moshe Rabbeinu did. If he left his home early, they asserted that there was trouble at home. If he left late, they claimed that he was busy seeking ways to take advantage or hurt them. They were bogged down with suspicion. Nothing was good enough for them. They had jaundiced misgivings and perspective about everyone who helped them. This is a masa, burden. Apparently, Rashi feels that an…

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הבו לכם אנשים חכמים ונבונים וידעים לשבטיכם ואשימם בראשיכם

Sruly Schnair In 5782, Devarim

Provide for yourselves distinguished men, who are wise, understanding and well-known to your tribes, and I shall appoint them as your heads. (1:13)

Rashi notes that the word v’asimeim; and I shall appoint, is spelled missing a yud; thus, it reads v’ashmam, their guilt. This teaches that the moral and ethical failings of the people are the fault of their judges, who should have reproved them when they sinned. If the “class” is unruly due to a lack of discipline, the first address for blame is the teacher. First and foremost, a leader must realize that he is not a private person. He is held responsible not only for his sins, but also for the sins of the people that he leads. While…

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ואתחנן אל ד'

Sruly Schnair In Va'eschanan, 5782

I implored Hashem. (3:23)

Moshe Rabbeinu prayed – and prayed. He pleaded with Hashem five hundred and fifteen times to grant him access to enter Eretz Yisrael. It is not that Hashem did not listen. Hashem hears every prayer. Every tefillah pierces the Heavens. The answer is not always “Yes.” When we receive “No,” as an answer we think that Hashem did not hear the tefillah. He heard it, but His response is not what we want to hear. Hashem stores up the tefillos that, for one reason or another, carry a “no” response, and He transforms them into a “yes” for someone else. …

Home -> 5782 -> Va'eschanan

ועתה ישראל שמע אל החקים ואל המשפטים אשר אנכי מלמד אתכם

Sruly Schnair In Va'eschanan, 5782

Now, O’ Yisrael, listen to the decrees and to the ordinances that I teach you. (4:1)

Chukim are mitzvos which defy human rationale. Mishpatim are mitzvos whose reason, although not stated, are common-sensical and relatable. The Ohr HaChaim HaKadosh offers a novel interpretation of Moshe Rabbeinu’s appeal to the Jewish People. When Moshe mentioned chukim and mishpatim, he was not referring to any one mitzvah of the 613 commandments; rather, he was referring to two events which, on the surface, are unrelated to one another, although he demonstrates that they are actually very much connected. One event was Moshe’s decision to strike — rather than speak to — the rock. Moshe intended to carry out Hashem’s…

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שמור את חדש האביב ועשית פסח ... ועשית חג שבועות לד' אלקיך ... ושמחת לפני ד' ... חג הסוכות תעשה לך שבעת ימים ... ושמחת בחגך ... והיתה אך שמח

שמלתך לא בלתה מעליך ורגלך לא בצקה זה ארבעים שנה

Your garment did not wear out upon you, and your feet did not swell – these forty years. (8:4)

ועתה ישראל מה ד' אלקיך שאל מעמך כי אם ליראה את ד' אלקיך

Now, O Yisrael, what does Hashem, your G-d, ask of you? Only to fear Hashem, your G-d. (10:12)

ולמדתם אתם את בניכם לדבר בם

And you shall teach them to your children (so that they will) discuss them. (11:19)

למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע ד' לאבתיכם לתת להם

In order to prolong your days and the days of your children upon the ground that Hashem has sworn to your ancestors to give to them. (11:21)

איכה אשא לבדי טרחכם ומשאכם וריבכם

How can I alone carry your contentiousness, your burdens, and your quarrels? (1:12)

איכה אשא לבדי טרחכם ומשאכם וריבכם

How can I carry alone your contentiousness, your burdens, and your quarrels? (1:12)

הבו לכם אנשים חכמים ונבונים וידעים לשבטיכם ואשימם בראשיכם

Provide for yourselves distinguished men, who are wise, understanding and well-known to your tribes, and I shall appoint them as your heads. (1:13)

ואתחנן אל ד'

I implored Hashem. (3:23)

ועתה ישראל שמע אל החקים ואל המשפטים אשר אנכי מלמד אתכם

Now, O’ Yisrael, listen to the decrees and to the ordinances that I teach you. (4:1)

YEARS

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