5782 – Peninim on the Torah

והיה בשמעו את דברי האלה הזאת והתברך בלבבו לאמר שלום יהיה לי כי בשררות לבי אלך למען ספות הרוה את הצמאה

When he hears the statement of this oath/curse, he will imagine self-blessings, saying, “Peace will be my lot when I shall follow what my thoughts envision, so that the quenched may be added to the thirsty.” (29:18)

The pasuk addresses the observant Jew who does not believe that Torah study is an absolute requirement. Horav Shimon Schwab, zl, observes that, throughout Tanach, thirst is a metaphor for the Jew’s desire to learn Torah. Torah is compared to water. The Navi Yeshayah (55:1) declares, Hoi kol tzamei la’mayim; “Ho, everyone who is thirsty, go to water.” Chazal comment, “Water is always a symbol for Torah.” Having said this, we understand the pasuk to be intimating that Hashem will not forgive the fellow who is fully satiated (ravah) with his frumkeit, mitzvah observance, considering himself devout and righteous, reasoning…

Home -> 5782 -> Ki Savo

ויתשם ד' מעל אדמתם באף ובחמה ... וישלכם אל ארץ אחרת

Sruly Schnair In Ki Savo, 5782

Hashem removed them from upon their soil, with anger, with wrath …. He cast them to another land. (29:27)

Hashem was angry against the Land, to the point that He was about to bring on it the curses of the Torah. Instead, He removed Klal Yisrael from the Land and sent them into exile. Horav Yosef Nechemiah Kornitzer, zl, explains that actually being exiled from the Holy Land was to our benefit. Once the decree went out against the Land, it could not be rescinded. Had we been there, we would have suffered immeasurably – if we would even survive. Thus, Hashem’s benevolence and compassion shined through and came to the fore as it always does. He exiled us….

Home -> 5782 -> Nitzavim

ושבת עד ד' אלקיך ושמעת בקולו

Sruly Schnair In Nitzavim, 5782

And you will return to Hashem, your G-d, and listen to His voice. (30:2)

The reason for repentance should be a desire to come closer, to attach oneself to Hashem. This does not mean that teshuvah, repentance, spurred on by a desire to be rid of suffering, or to garner Heavenly blessing, is not effective. It certainly is. Teshuvah is effective. It is only that one who repents because he loves, achieves greater efficacy than one who repents out of fear. Furthermore, there is a designated time when one’s teshuvah is most appropriate and hence achieves greater productivity. During the forty-day period from Rosh Chodesh Elul through Yom Kippur, Hashem waits for us to…

Home -> 5782 -> Nitzavim

כי הוא חייך וארך ימיך

Sruly Schnair In Nitzavim, 5782

For He is your life and the length of your days. (30:20)

Hashem is our life. He sustains and infuses us with life. For this alone we should love Him. To do this, we must study His Torah for its sake. Love means to care only for the subject of one’s love – not for any other reason. One who studies Torah for ulterior motives will not come to love Hashem. We love G-d as a result of our love/study of the Torah. The two go hand in hand. Horav Reuven Karlinstein, zl, relates a story that he heard from the son of Horav Shmaryahu Greineman, zl, who never left the side…

Home -> 5782 -> Ki Savo

וענית ואמרת לפני ד' אלקיך

Sruly Schnair In Ki Savo, 5782

Then you shall call out and say before Hashem, your G-d. (26:5)

Bikkurim, offering the first fruits to the Kohen, symbolizes the Jew dedicating everything in his possession to Hashem. (Incidentally, our greatest possession is “ourselves.” Thus, we should keep in mind that we should wholly dedicate to Hashem, all of “ourselves”.) As part of the Bikkurim ritual, the one who brings the first fruits makes a declaration recording our history and salvation from such ignominious scoundrels as Lavan – who attempted to uproot the very underpinnings of our people by destroying Yaakov Avinu – to Pharaoh, the despot who enslaved us for over two centuries. He relates how we prayed, cried,…

Home -> 5782 -> Ki Savo

ובאו עליך כל הקללות האלה ... כי לא שמעת בקול ד' אלקיך לשמרמצותיו וחקתיו אשר צוך.

Sruly Schnair In Ki Savo, 5782

All these curses will come upon you … because you will not have hearkened to the voice of Hashem, your G-d, to observe His commandments and decrees that He commanded you. (28:45)

Halfway through the Tochachah, Rebuke, in the midst of the frightening curses, the Torah gives us two reasons for this formidable punishment: We did not listen to Hashem (i.e. did not perform His mitzvos); we did not serve Him with joy. Understandably, not listening, disregarding Hashem’s command, blatantly not observing His ordinances, is reason for such severe punishment. Should a Jew who serves Hashem without joy, whose observance is lackluster, be held in such contempt as to deserve these curses? Perhaps, we may suggest that the Torah is presenting only one reason: our lack of observance. The Torah, however, immediately…

Home -> 5782 -> Ki Savo

תחת אשר לא עבדת את ד' אלקיך בשמחה ובטוב לבב

Sruly Schnair In Ki Savo, 5782

Because you did not serve Hashem, your G-d, amid gladness and goodness of heart. (28:47)

Simply, this pasuk admonishes us for a lack of joy in performing mitzvos. We perform mitzvos, but without interest, excitement, passion and, most of all, joy. Is this a valid reason to become the victim of all these curses? One would think that observance should be the deciding factor. Yet, we see that indifferent observance is almost worse than nonobservance. Over the years, I have had the opportunity to quote and offer personal exegesis to explain the dynamics of joy and its inherent significance in determining the validity and worthiness of one’s mitzvah observance. I would like to take a…

Home -> 5782 -> Ki Seitzei

כי תצא למלחמה על איביך... ושבית שביו

Sruly Schnair In Ki Seitzei, 5782

When you go out to war against your enemies… And you will capture its captivity. (21:10)

Every Jew fights a war, a battle for his spiritual future. The enemy is the yetzer hora, evil inclination, who is cunning and tireless. He will not give up until he wins, or is taken captive under the control of the person whom he has attempted to ensnare in his web of deceit. Parashas Ki Seitzei is replete with lessons and ideas on how to live appropriately, the values we should maintain, the ethical imperatives which should guide our lives and the moral compass to which we should adhere. In short, the parshah teaches us how to be an observant…

Home -> 5782 -> Ki Seitzei

איננו שמע בקול אביו ובקול אמו

Sruly Schnair In Ki Seitzei, 5782

Who does not hearken to the voice of his father and the voice of his mother. (21:18)

The parshah which deals with the ben sorer u’moreh, the wayward and rebellious child, is one of the most difficult parshiyos to address. As a rule, pikuach nefesh, saving a Jewish life, pushes aside Shabbos. Yet, the young ben sorer – who so far has not committed an act of defiance that carries capital punishment – is sentenced to death, due to what he might (possibly will) do one day when he is unable to satisfy his desires. He could take an innocent life. Apparently, the Torah, with its far-reaching perspective, views his execution as necessary, as it is better…

Home -> 5782 -> Ki Seitzei

וכי והיה באיש חטא משפט מות והומת ... לא תלין נבלתו על העץ... כי קללת אלקים תלוי

Sruly Schnair In Ki Seitzei, 5782

If a man shall have committed a sin whose judgment is death, he shall be put to death …His body shall not remain for the night on the gallows… For a hanging person is a curse of G-d. (21:22,23)

We see from the above halachah how exceptional we are to Hashem. For one who has committed a capital offense, the punishment is meted out via stoning. (He committed idolatry or blasphemy.) The corpse is then hung on a gallows, but must be taken down and buried before nightfall, since a human being is created in the image of Hashem. (Indeed, Hashem calls us His children.) Thus, the hanging corpse is an affront to Hashem. Rashi likens this to the twin brother of the king who was executed for an act of thievery. An innocent onlooker who passes by might…

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והיה בשמעו את דברי האלה הזאת והתברך בלבבו לאמר שלום יהיה לי כי בשררות לבי אלך למען ספות הרוה את הצמאה

When he hears the statement of this oath/curse, he will imagine self-blessings, saying, “Peace will be my lot when I shall follow what my thoughts envision, so that the quenched may be added to the thirsty.” (29:18)

ויתשם ד' מעל אדמתם באף ובחמה ... וישלכם אל ארץ אחרת

Hashem removed them from upon their soil, with anger, with wrath …. He cast them to another land. (29:27)

ושבת עד ד' אלקיך ושמעת בקולו

And you will return to Hashem, your G-d, and listen to His voice. (30:2)

כי הוא חייך וארך ימיך

For He is your life and the length of your days. (30:20)

וענית ואמרת לפני ד' אלקיך

Then you shall call out and say before Hashem, your G-d. (26:5)

ובאו עליך כל הקללות האלה ... כי לא שמעת בקול ד' אלקיך לשמרמצותיו וחקתיו אשר צוך.

All these curses will come upon you … because you will not have hearkened to the voice of Hashem, your G-d, to observe His commandments and decrees that He commanded you. (28:45)

תחת אשר לא עבדת את ד' אלקיך בשמחה ובטוב לבב

Because you did not serve Hashem, your G-d, amid gladness and goodness of heart. (28:47)

כי תצא למלחמה על איביך... ושבית שביו

When you go out to war against your enemies… And you will capture its captivity. (21:10)

איננו שמע בקול אביו ובקול אמו

Who does not hearken to the voice of his father and the voice of his mother. (21:18)

וכי והיה באיש חטא משפט מות והומת ... לא תלין נבלתו על העץ... כי קללת אלקים תלוי

If a man shall have committed a sin whose judgment is death, he shall be put to death …His body shall not remain for the night on the gallows… For a hanging person is a curse of G-d. (21:22,23)

YEARS

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