Sruly Schnair

ויפנו ויעלו ההרה ויבאו עד נחל אשכל

They turned and ascended the mountain and came until the valley of Eshkol. (1:24)

“Never allow the sadness of the past and your anxiety concerning the future to cloud the happiness of the present moment.” Chazal teach that Eshkol was the name of one of Avraham Avinu’s three friends, whom he consulted when he was commanded to have a Bris Milah. Anar advised against the procedure, claiming that it was too dangerous to chance at his advanced age. Mamreh told him to follow Hashem’s command. Eshkol concurred with Anar and added his own negativity, suggesting that Avraham’s enemies would take advantage of his weakened state. Horav Elie Munk, zl, sees an analogy in the…

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וידבר משה אל ראשי המטות

Sruly Schnair In 5781, Matos

Moshe spoke to the heads of the tribes. (30:2)

It is good to digress once in a while to gain insight into the eminence of those individuals who have ascended the ladders of Torah erudition sufficiently to be called Roshei ha’mattos, heads of the tribes. Someone asked Horav Chaim Kanievsky, Shlita, how many times the word “Moshe” is mentioned in the Torah. He replied, “614 times.” The questioner countered that he had checked with a computer, and the total was 616. Rav Chaim disputed this, claiming that the computer had erred. “Moshe” appears in the Torah exactly 614 times. The man was shocked. How could the computer be wrong?…

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וידבר משה אל ראשי המטות... לא יחל דברו בכל היוצא מפיו יעשה

Sruly Schnair In 5781, Matos

Moshe spoke to the heads of the tribes… He shall not desecrate his words; according to whatever comes from his mouth shall he do. (30:2,3)

The Tiferes Shlomo suggests that the root of matos is yateh, to turn. The roshei ha’mattos are the leaders of the people who have the ability to turn the hearts of the people toward a positive trajectory. The Torah commands them to guard and commit to whatever exits their mouths. In other words, they should not speak from “both sides of their mouths,” saying one thing and personally doing another. They must be consistent in personally adhering to what they expect of the people. Only then will they earn the respect to have the ability to be mateh, turn, the…

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וד' יסלח לה כי הניא אביה אתה

Sruly Schnair In 5781, Matos

And Hashem will forgive her, for her father had restrained her. (30:6)

The implication is that the girl sinned, and, as a result, she requires Hashem’s forgiveness; but if her father had revoked her nedarim, what prohibition did she transgress? This applies to a girl who was unaware that her nedarim had been revoked, and, despite being bound by neder (in her mind), she violated its terms. In actuality, she did not sin, but she certainly acted inappropriately, thus mandating for herself some form of repentance. Chazal compare this to one who meant to eat ham and instead ended up eating kosher meat. Technically, he did not sin, but his intention was…

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ויעל אהרן הכהן אל הר ההר על פי ד' וימת שם

Sruly Schnair In 5781, Matos

Aharon HaKohen went up to Har HaHar at the word of Hashem and died there. (33:38)

As believing Jews, we adhere to the concept of Hashgachah Pratis, Divine Providence, which means: The world’s continued existence is directly/solely dependent upon the ratzon Hashem, will of G-d. Once a man creates an entity, the creation becomes a separate entity, apart from its creator. Veritably, he created it, but now, it exists in its own right. Furthermore, each individual creation often gains control over its creator. While human beings have within them the power and capability to be creative, to unleash forces or to combine them, they are unable to control their creations or bridle the forces they have…

Home -> Masei -> 5781

ונס שמה רצח מכה נפש בשגגה

Sruly Schnair In 5781, Masei

And a murderer shall flee the one who takes a life unintentionally. (35:11)

The word rotze’ach, murderer, followed by makeh nefesh, one who takes a life, is seemingly redundant. Why does the Torah repeat itself? Horav Chaim Toito, Shlita, employs the following story as a means for distinguishing between the two terms. A devout, G-d-fearing Jew lived in a small village not far from Sanz. He earned a living by using his house as an inn and restaurant. It was a lucrative business. One day, a poor man dressed in tattered clothes appeared at his inn. Being a kind-hearted man, the innkeeper gave this man a decent, nourishing meal, after which he took…

Home -> 5781 -> Pinchas

פנחס בן אלעזר בן אהרן הכהן השיב חמתי מעל בני ישראל... לכן אמר הנני נתן לו את בריתי שלום

Sruly Schnair In Pinchas, 5781

Pinchas ben Elazar ben Aharon HaKohen, turned back My wrath from Bnei Yisrael… Therefore, say: Behold! I give him my covenant of peace. (25:11,12)

Hashem granted Pinchas and his descendants the covenant of peace as a result of Pinchas’ zealous intervention. Why was Pinchas granted this reward more than Moshe Rabbeinu? When Klal Yisrael sinned with the Golden Calf, Moshe intervened on their behalf. He petitioned Hashem to forgive them to the point that he was prepared to see his name erased from the Torah. He succeeded in quelling Hashem’s displeasure with the Jewish nation – not once – but many times. Yet, it was Pinchas who intervened one time during an act of moral profligacy, and, consequently, was credited with turning back Hashem’s…

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ובני קרח לא מתו

Sruly Schnair In Pinchas, 5781

The sons of Korach did not die. (26:11)

Chazal teach that Bra mizaki abba; “A son (children) brings merit to his father (forebears).” If so, why did the teshuvah, repentance, committed by Korach’s sons not serve as a merit to save him from spiritual infamy? Horav Eliyahu Lopian, zl, offers a powerful insight. The idea that a son’s mitzvos, z’chusim, merits, can somehow mitigate a father’s punishment applies only as long as the father has not become deficient in the principles/foundations of emunah, faith. A kofer, apostate, heretic, who has denied the existence of his Father in Heaven, who has repudiated Hashem, Our Father, Our King, cannot be…

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אבינו מת במדבר והוא לא היה בתוך העדה הנועדים על ד' בעדת קרח

Sruly Schnair In Pinchas, 5781

Our father died in the wilderness, but he was not among the assembly that was gathering against Hashem in the assembly of Korach. (27:3)

The daughters of Tzlafchad approached Moshe Rabbeinu concerning their father’s inheritance. Moshe replied that he would present their case to Hashem. Our quintessential leader rarely had an issue with proffering an immediate response to a Halachic query. Why was he reluctant to answer Bnos Tzlafchad? Furthermore, the women added a caveat to their identity of Tzlafachad, claiming that he had not been a member of Korach’s mob of usurpers. Their father was not guilty of impugning Moshe’s authority. What did this introduction have to do with the case? The Minchas Chinuch, who asks this question, replies practically by employing an…

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יפקד ד'... איש על העדה אשר יצא לפניהם ואשר יבא לפניהם... ולא תהיה עדת ד' צאן אשר אין להם רעה

Sruly Schnair In Pinchas, 5781

May Hashem appoint… a man over the assembly who shall go out before them and come in before them… and let the assembly of Hashem not be like sheep that have no shepherd. (27:16,17)

The text of the pasuk appears superfluous. Once Moshe Rabbeinu presented his request for a leader who would go out and come in before the nation, it is obvious that he was seeking someone who exemplified caring leadership. If so, why was it necessary to add “the assembly should not be like sheep who have no shepherd”? If they have a leader who cares and worries about them, it goes without saying that they will not be left like sheep without a shepherd. That is the purpose of a leader. Horav Avraham Yoffen, zl, explains by relating an incident that…

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ויפנו ויעלו ההרה ויבאו עד נחל אשכל

They turned and ascended the mountain and came until the valley of Eshkol. (1:24)

וידבר משה אל ראשי המטות

Moshe spoke to the heads of the tribes. (30:2)

וידבר משה אל ראשי המטות... לא יחל דברו בכל היוצא מפיו יעשה

Moshe spoke to the heads of the tribes… He shall not desecrate his words; according to whatever comes from his mouth shall he do. (30:2,3)

וד' יסלח לה כי הניא אביה אתה

And Hashem will forgive her, for her father had restrained her. (30:6)

ויעל אהרן הכהן אל הר ההר על פי ד' וימת שם

Aharon HaKohen went up to Har HaHar at the word of Hashem and died there. (33:38)

ונס שמה רצח מכה נפש בשגגה

And a murderer shall flee the one who takes a life unintentionally. (35:11)

פנחס בן אלעזר בן אהרן הכהן השיב חמתי מעל בני ישראל... לכן אמר הנני נתן לו את בריתי שלום

Pinchas ben Elazar ben Aharon HaKohen, turned back My wrath from Bnei Yisrael… Therefore, say: Behold! I give him my covenant of peace. (25:11,12)

ובני קרח לא מתו

The sons of Korach did not die. (26:11)

אבינו מת במדבר והוא לא היה בתוך העדה הנועדים על ד' בעדת קרח

Our father died in the wilderness, but he was not among the assembly that was gathering against Hashem in the assembly of Korach. (27:3)

יפקד ד'... איש על העדה אשר יצא לפניהם ואשר יבא לפניהם... ולא תהיה עדת ד' צאן אשר אין להם רעה

May Hashem appoint… a man over the assembly who shall go out before them and come in before them… and let the assembly of Hashem not be like sheep that have no shepherd. (27:16,17)

YEARS

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