Sruly Schnair

אלה שמות בני ישראל הבאים מצרימה

And these are the names of Bnei Yisrael who were coming to Egypt. (1:1)

The parsha commences by mentioning the names of the tribal ancestors. Although they had previously been recorded during their lifetime, they are once again repeated after they have passed from the scene because of their dearness to Hashem. They are likened to the stars of the sky, which Hashem brings out and brings in by name. He counts and enumerates them at both opportunities. This indicates that the forefathers, like the stars, are precious to Hashem. Actually, Hashem took a census of Klal Yisrael three times: when they were liberated and left Egypt; after the Golden Calf debacle during which…

Home -> Shemos -> 5780

ותיראן המילדות את האלקים ולא עשו כאשר דבר אליהן מלך מצרים ותחין את הילדים

Sruly Schnair In 5780, Shemos

And the midwives feared G-d; they did not do as the King of Egypt told them, and they kept the male offspring alive. (1:17)

To stand up to the most powerful ruler in the world was truly an act of great courage. Shifrah and Puah were two (physically) weak and defenseless women who were brave enough to defy a despotic, ruthless ruler who had enslaved hundreds of thousands of their co-religionists. Vast armies would tremble before Pharaoh. Yet, these two women were not afraid of Pharaoh, because they answered to a higher Authority; they feared Hashem. Their great yiraas Shomayim engendered within them a total abrogation of fear of men. Thus, they felt sufficiently confident and resolute in their yiraas Shomayim to defy Pharaoh….

Home -> Shemos -> 5780

כל הבן הילד היארה תשליכהו

Sruly Schnair In 5780, Shemos

Every son that will be born – into the River shall you throw him. (1:22)

At first glance, we view Pharaoh’s evil decree to drown the Jewish male infants as his way of protecting himself and his people from the presaged birth of the Jewish redeemer. How foolish he was to even dream that he could stand up to Hashem. Ironically, it was Pharaoh’s own daughter who rescued Moshe Rabbeinu, and the future Jewish leader and redeemer grew up and was raised in Pharaoh’s palace. This is the accepted reason the commentators give. In his paranoia and narcissism, Pharaoh thought that he could prevent the inevitable. Alternatively, we might suggest another reason for murdering the…

Home -> Shemos -> 5780

הלהרגני אתה אומר כאשר הרגת את המצרי

Sruly Schnair In 5780, Shemos

Do you propose to murder me, as you murdered the Egyptian? (2:14)

Moshe Rabbeinu’s conversation with Dassan and Aviram, his two nemeses, appears superfluous. Do we really need to know about their dialogue to the extent that it is recorded in the Torah? While it is true that Chazal derive from the word omer, say/propose, that Moshe killed the Egyptian with his power of speech, by using the Shem ha’Meforash, Ineffable Name, this exposition could have been written in its proper place when he actually intervened and killed him. It seems as if the entire dialogue is unnecessary. Horav Arye Leib Heyman, zl, posits that Dassan and Aviram’s statement was about themselves…

Home -> Vayechi -> 5780

קחם נא אלי ואברכם

Sruly Schnair In 5780, Vayechi

Bring them to me, if you please, and I will bless them. (48:9)

Yaakov Avinu wanted to bless Yosef’s sons. We do not find him blessing any of his other grandchildren. Perhaps, since it was his plan to grant Menashe and Ephraim Shevet/Tribe status, it was necessary to meet in order to bless them. Chazal give many explanations for Yaakov’s decision to make Menashe and Ephraim the paradigms of Jewish blessing: “Yesimcha Elokim k’Ephraim v’k’Menashe. Something was special about these two young men and the manner in which they were raised, special enough that Yaakov wanted every Jewish father throughout the millennia to bless his children in a similar manner. Why? The continuity…

Home -> Vayechi -> 5780

יששכר חמר גרם ... וירא מנוחה כי טוב ואת הארץ כי נעמה ויט שכמו לסבול

Sruly Schnair In 5780, Vayechi

Yissachar is a strong-boned donkey… He saw tranquility that it was good, and the land that it was pleasant, yet he bent his shoulder to bear and he became an indentured servant. (49:14,15)

Rashi interprets the metaphor of a strong-boned donkey and the reference to the land as alluding to Yissachar’s relationship with the Torah. Yaakov Avinu points out Yissachar’s spiritual role as bearer of the yoke of Torah and cultivator of the spiritual treasures of our people. Why does the blessing include “his seeing tranquility and it was good”? The significance of the blessing is Yissachar’s relentless commitment to bearing the yoke of Torah, even if it might be a challenging task at times. His ability to rest while standing up, without having to remove his parcels, demonstrates that regardless of the…

Home -> Vayechi -> 5780

בן פרת יוסף בן פרת עלי עין

Sruly Schnair In 5780, Vayechi

A charming son is Yosef, a charming son to the eye. (49:22)

Chazal (Berachos 20a) teach that the progeny of Yosef, like Yosef HaTzaddik, were not affected by the power of ayin hora, evil eye. This is in connection with the above pasuk, “A charming son is Yosef, a charming son to the eye.” Yosef never sought to enjoy that which was not his (such as Potifar’s wife, who made every attempt to seduce him), thus, the evil eye affected neither him nor his descendants. Why should one suffer because another person is envious of what he possesses? Should one conceal himself and his good fortune from the public eye, just because…

Home -> Vayechi -> 5780

ויעברו ימי בכיתו

Sruly Schnair In 5780, Vayechi

When his bewailing period passed. (50:4)

The Midrash (Bereishis Rabbah 100:4) distinguishes between the mourning /weeping for Yaakov Avinu and the mourning for Moshe Rabbeinu. Concerning Yaakov, the Torah writes: “When his bewailing period passed,” while, regarding Moshe, it writes: Vayitmu yemei bechi eival Moshe, “Then the days of the tearful mourning or Moshe ended” (Devarim 34:8). The Midrash comments: Yaakov had those who mourned and bewailed him; therefore, it says that the bewailing period passed (not ended, simply passed). Moshe did not leave a grief-stricken following; therefore, it says that his mourning period came to an end. Clearly, this statement requires elucidation. Moshe was the…

Home -> Vayechi -> 5780

ויראו אחי יוסף כי מת אביהם

Sruly Schnair In 5780, Vayechi

Yosef’s brothers perceived that their father was dead… (50:15)

Yosef’s brothers felt that now that their saintly father, Yaakov Avinu, was gone, their protection from what they felt would be Yosef’s wrath had also come to an end. It seemed to them that Yosef’s attitude toward them had abruptly changed. No longer were they the beloved family whom he invited to dine with him in the palace. They feared that it was all because their father had been alive. Now that he was gone, Yosef’s lingering animosity toward them was becoming apparent. (This was in their perception. It was not true.) Indeed, Yosef had a reason for everything he…

Home -> Vayigash -> 5780

ויתן את קלו בבכי וישמעו מצרים וישמע בית פרעה

Sruly Schnair In 5780, Vayigash

He cried in a loud voice. Egypt heard and Pharaoh’s household heard. (45:2)

When Yosef wept, the entire country heard; so respected was he in Egypt. Word quickly spread throughout the palace and then throughout the country: Yosef was weeping! Chazal (Bereishis Rabbah) state that Yosef’s cries were conciliatory in nature, meant to assuage his brothers’ feelings of guilt and shame. Why was he appeasing them? He was the victim. They were the “aggressors.” It should be the other way around. Horav Yeruchem Levovitz, zl (cited by Bad Kodesh), posits that herein lies an important concept concerning interpersonal relationships. Just as the “Shulchan Aruch,” Code of Law, addresses the rights of the victim…

You have Successfully Subscribed!

Back to Home -> 5780 ->

אלה שמות בני ישראל הבאים מצרימה

And these are the names of Bnei Yisrael who were coming to Egypt. (1:1)

ותיראן המילדות את האלקים ולא עשו כאשר דבר אליהן מלך מצרים ותחין את הילדים

And the midwives feared G-d; they did not do as the King of Egypt told them, and they kept the male offspring alive. (1:17)

כל הבן הילד היארה תשליכהו

Every son that will be born – into the River shall you throw him. (1:22)

הלהרגני אתה אומר כאשר הרגת את המצרי

Do you propose to murder me, as you murdered the Egyptian? (2:14)

קחם נא אלי ואברכם

Bring them to me, if you please, and I will bless them. (48:9)

יששכר חמר גרם ... וירא מנוחה כי טוב ואת הארץ כי נעמה ויט שכמו לסבול

Yissachar is a strong-boned donkey… He saw tranquility that it was good, and the land that it was pleasant, yet he bent his shoulder to bear and he became an indentured servant. (49:14,15)

בן פרת יוסף בן פרת עלי עין

A charming son is Yosef, a charming son to the eye. (49:22)

ויעברו ימי בכיתו

When his bewailing period passed. (50:4)

ויראו אחי יוסף כי מת אביהם

Yosef’s brothers perceived that their father was dead… (50:15)

ויתן את קלו בבכי וישמעו מצרים וישמע בית פרעה

He cried in a loud voice. Egypt heard and Pharaoh’s household heard. (45:2)

YEARS

Subscribe To Our Newsletter

You have Successfully Subscribed!