Sruly Schnair – Page 89 – Peninim on the Torah

ולא ירבה לו נשים

And he shall not have too many wives. (17:17)

Shlomo Hamelech thought that his superior wisdom would protect him from the pitfalls which the Torah specifies await the king who transgresses its limitations on horses, wives and wealth. Chazal (Midrash Rabbah Shemos 6:1) teach that when Shlomo violated the mitzvah of Lo yarbeh lo nashim, “He shall not have too many wives,” the letter yud of the word yarbeh (too many) came before the Almighty, bowed and said, “Ribon HaOlomim, Master of the Universe, Did You not say that no letter of the Torah will ever be abrogated? Yet Shlomo stands here and has nullified me. Perhaps today he…

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והוא ינוס אל אחת הערים האלה וחי

Sruly Schnair In Shoftim, 5781

He shall flee to one of these cities and live. (19:5)

The law providing the rotzeach b’shogeg, unintentional murderer, with a city of refuge to protect his life both physically and emotionally is a lesson for us regarding the Torah’s sensitivity to a person’s emotional well-being. Someone who causes the death of a fellow Jew is laden with awful guilt. Veritably, it was not premeditated, but, at the end of the day, a life was taken; a family was left bereft of an important member. This tragic episode affected many lives. The unintentional murderer cannot change what happened; he cannot make it right. He is down, depressed, disgraced. Now he has…

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מי האיש הירא ורך הלבב ילך וישב לביתו

Sruly Schnair In Shoftim, 5781

Who is the man who is fearful and fainthearted? Let him go and return to his house. (20:8)

Torah is our source of life. The individual who commits himself to a life of Torah is assured that his observance of Torah and mitzvos will never be the cause of anything negative happening to him. On the contrary, his observance of Torah and mitzvos will protect him. This is why Rabbi Yossi HaGalili contends that one who fears that he might have sinned does not go to war. Without the spiritual fortitude engendered by mitzvah observance, one does not feel secure. While this does not mean that one who is observant should stand in harm’s way, it does posit…

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והיה כי יבאך ד' אלקיך אל ארץ אשר אתה בא שמה לרשתה ונתתה את הברכה על הר גריזים ואת הקללה על הר עיבל

Sruly Schnair In Re'eh, 5781

It shall be when Hashem, your G-d, brings you to the Land to which you come to possess it, then you shall deliver the blessing on Har Gerizim and the curse on Har Eival. (11:29)

As the nation prepared to enter the Land, Hashem instructed them to initiate a new covenant upon entering Eretz Yisrael. One does not enter Eretz Yisrael unless he first prepares himself with the appropriate sense of submission born of awe. Kabbolas haTorah, receiving the Torah forty years earlier, carried them along their journey through the wilderness. A new generation was preparing to enter the Land. In the Plains of Moav this new generation also received an induction into kabbolas ol Malchus Shomayim, accepting upon themselves the yoke of the Heavenly Kingdom. The covenant into which the nation was now entering…

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ונצתם את מזבחתם... ואבדתם את שמם... לא תעשון כן לד' אלקיכם

Sruly Schnair In Re'eh, 5781

You shall break apart their altars… You shall obliterate their names… You shall not do this to Hashem, your G-d. (12:3,4)

A remembrance of the idols that once dotted the country should not remain in the Land. Chazal understood that Moshe Rabbeinu had no need to admonish the nation not to destroy the Bais HaMikdash or the mikdash me’at, smaller representation of the Temple, the shuls; rather, he was exhorting the people not to burn incense whenever they so desired. This was a Canaanite practice. Alternatively, Jews are prohibited from erasing Hashem’s Name or destroying a stone from the Mizbayach, Altar. Last, we are enjoined to act appropriately, so that our sins not catalyze the destruction of the Bais HaMikdash. The…

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בנים אתם לד' אלקיכם לא תתגדדו

Sruly Schnair In Re'eh, 5781

You are children to Hashem, your G-d… you shall not cut yourselves. (14:1)

Self-mutilation is prohibited by the Torah. Rashi explains the connection of this prohibition to our pedigree as banim laMakom, children of Hashem. “Since you are the sons of Hashem, it is appropriate to look nice and not mutilated.” Obviously, it is not simply about appearances. It goes much deeper. The fact that we are Hashem’s children is not merely a nice concept; it is a verity that is so real that it becomes the source of a halachah. Chazal teach (Kiddushin 40a) that one who eats publicly in the marketplace is compared to a dog. One opinion even contends that…

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בנים אתם לד' אלקיכם

Sruly Schnair In Re'eh, 5781

You are children to Hashem, your G-d. (14:1)

Being children to Hashem, banim laMakom, demands that we live our lives on a higher standard. What may be an acceptable practice for the pagan culture in which we live is detestable for us. If many of our co-religionists would realize the depth of meaning which the concept of banim laMakom implies, they would change their attitude and way of life. The term banim, children (of), intimates that they have a Father who has expectations. Parents love their children unconditionally. Furthermore, a biological child remains so irrevocably, regardless of the child’s negative actions. A child identifies with his parents; thus,…

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כי לא על הלחם לבדו יחיה האדם... כי על כל מוצא פי ד' יחיה האדם

Sruly Schnair In Eikev, 5781

Man does not live on bread alone, but that man may live on anything that Hashem decrees. (8:3)

The forty years of wandering in the wilderness served as a course of instruction and training – instruction about Hashem’s Hashgachah, Providence, and training for serene and disciplined surrender to His guidance. When our lack of conviction in Hashem’s Omnipresent care and guidance over us diminishes, our practice, which fulfills the requirements of our moral and spiritual training, likewise wanes. For forty years we lived a lifestyle that impressed upon us the notion that, “It is not by bread alone that man make a life for himself.” We have been taught that the prime factor for man’s sustenance is the…

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ויאמר ד'... ראיתי העם הזה והנה עם קשה ערף הוא

Sruly Schnair In Eikev, 5781

Hashem said… “I have seen this people, and behold! It is a stiff-necked people.” (9:13)

Stiff-necked, otherwise known as stubbornness, obstinacy, is usually incompatible with uprightness and righteousness, because a stubborn person makes up his mind and sticks to it – even if his conduct is less than desirable. He has made up his mind, and he will stick to his guns. Hashem informs Moshe that the nation’s stubbornness is not conducive to their spiritual growth. He will send an angel to lead them. Hashem wants no part of an obstinate people. If we look back to the original redaction of the sin in Parashas Ki Sisa (Shemos 34:9), however, Moshe beseeches Hashem, Yeileich na…

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עשה משפט יתום ואלמנה

Sruly Schnair In Eikev, 5781

But upholds the cause of the orphan and the widow. (10:18)

The Torah teaches us that Hashem is concerned about the honor of the downtrodden, the widow and orphan, individuals who are alone with no one to care for them. The exhortation to preserve the honor of a widow applies even to a king’s widow. In his commentary to Bereishis 37, Rabbeinu Bachya quotes this from a Midrash. The reason for this stringency is that their spirits are low and their tears are frequent. Widows and orphans who are oppressed have no one to turn to other than Hashem – Who listens. Horav Ovadiah Yosef, zl, was very careful to safeguard…

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ולא ירבה לו נשים

And he shall not have too many wives. (17:17)

והוא ינוס אל אחת הערים האלה וחי

He shall flee to one of these cities and live. (19:5)

מי האיש הירא ורך הלבב ילך וישב לביתו

Who is the man who is fearful and fainthearted? Let him go and return to his house. (20:8)

והיה כי יבאך ד' אלקיך אל ארץ אשר אתה בא שמה לרשתה ונתתה את הברכה על הר גריזים ואת הקללה על הר עיבל

It shall be when Hashem, your G-d, brings you to the Land to which you come to possess it, then you shall deliver the blessing on Har Gerizim and the curse on Har Eival. (11:29)

ונצתם את מזבחתם... ואבדתם את שמם... לא תעשון כן לד' אלקיכם

You shall break apart their altars… You shall obliterate their names… You shall not do this to Hashem, your G-d. (12:3,4)

בנים אתם לד' אלקיכם לא תתגדדו

You are children to Hashem, your G-d… you shall not cut yourselves. (14:1)

בנים אתם לד' אלקיכם

You are children to Hashem, your G-d. (14:1)

כי לא על הלחם לבדו יחיה האדם... כי על כל מוצא פי ד' יחיה האדם

Man does not live on bread alone, but that man may live on anything that Hashem decrees. (8:3)

ויאמר ד'... ראיתי העם הזה והנה עם קשה ערף הוא

Hashem said… “I have seen this people, and behold! It is a stiff-necked people.” (9:13)

עשה משפט יתום ואלמנה

But upholds the cause of the orphan and the widow. (10:18)

YEARS

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