5783 – Page 16 – Peninim on the Torah

ויפגע במקום וילן שם

He encountered the place and spent the night there. (28:11)

This was no ordinary place. It was Har HaMoriah, where Avraham Avinu bound Yitzchak (Avinu) on the Mizbayach, Altar, which would later serve as the site of the Bais Hamikdash. Chazal interpret the word vayifga, “he encountered,” as “he prayed.” Yaakov Avinu’s encounter was of a spiritual nature. He encountered Hashem. Since it was evening, this is when the Patriarch initiated Tefillas Arvis, the Evening Prayer. Chazal (Chullin 91:13) teach that originally Yaakov had passed the place without giving it a second thought. When he reached Charan, he realized that he had passed the place where his father and grandfather…

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וייקץ יעקב משנתו ויאמר אכן יש ד' במקום הזה ואנכי לא ידעתי

Sruly Schnair In Vayeitzei, 5783

Yaakov awoke from his sleep and said, “Surely Hashem is present in this place and I did not know.” (28:16)

Rashi explains that after discovering the level of holiness of the place in which he presently was, Yaakov Avinu was lamenting having slept. How does one dare to sleep in such a holy place? The Brisker Rav, zl, would become emotional when thinking about Yaakov’s reaction to discovering that he was in a consecrated place. The Patriarch had escaped from his brother, Eisav, who was bent on killing him. On the way, he was waylaid by Elifaz, who took away all of his money. Therefore, since he had just received a prophecy that assured him, U’shemarticha b’chol asher teilech; “I…

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ויזכר אלקים את רחל

Sruly Schnair In Vayeitzei, 5783

Hashem remembered Rachel. (30:22)

Rachel Imeinu was mevater, relinquished, that which she deserved in order to preserve her sister’s esteem. If Yaakov Avinu would have discovered that Leah had been exchanged for Rachel, it would have posed an embarrassing situation for Leah. To spare her the shame, Rachel gave up what was hers. Horav Yeruchem Levovitz, zl, adds that Rachel’s actions to spare her sister from humiliation also breached the trust Yaakov had in her. The Patriarch knew that Lavan was a swindler who would find some way to break his word at the very last moment. Thus, he made a pact with Rachel,…

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ויעתר לו ד' ותהר רבקה אשתו

Sruly Schnair In Toldos, 5783

Hashem allowed Himself to be entreated by him, and his wife, Rivkah, conceived. (25:21)

Yitzchak Avinu and Rivkah Imeinu both prayed for a child. Hashem replied affirmatively to Yitzchak’s prayer – rather than to Rivkah’s. Rashi explains: “There is no comparison between the prayer of a tzaddik ben tzaddik, the righteous child of a righteous person, to that of a tzaddik ben rasha, a righteous person, the child of a wicked person.” The question is well-known; the answer is also well-known; the “why” however, is not. One would think that after all that Rivkah endured in the home of her youth, she would achieve greater recognition. She achieved tzaddeikes status, despite being the daughter…

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ותאמר אם כן למה זה אנכי

Sruly Schnair In Toldos, 5783

And she said, “If so, why is it that I am thus?” (25:22)

Rivkah was experiencing what she perceived to be a strange pregnancy. Something unusual was occurring in her body. When she walked by a house of (monotheistic) prayer, a house of learning, she felt the fetus within her womb gravitating toward it. Likewise, when she passed by a house that catered to idol worship, she once again felt a pulling to leave and embrace the idols. What kind of child was she carrying? Rashi explains the words, Lamah zeh anochi; “Why is it that I am?” Why is it that I am desiring and praying for pregnancy? Had I known that…

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ויגדלו הנערים

Sruly Schnair In Toldos, 5783

The lads grew up. (25:27)

Rashi writes that when the twins turned thirteen-years-old they went their separate ways. Yaakov Avinu gravitated to the bais hamedrash, while Eisav ha’rasha leaned toward idol worship. It must be noted that their transformation (especially in Eisav) did not just happen in a moment. Their spiritual destination was not a fate accompli. They neither ran nor walked – they gravitated to their respective choices of worship. Indeed, growing up, Eisav was far from being a devoted idolater. On the contrary, he viewed himself as a tzaddik, a righteous and virtuous person. After all, he was so meticulous in his mitzvah…

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ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים

Sruly Schnair In Chayei Sarah, 5783

Sarah’s lifetime was one hundred years, twenty years, and seven years. (23:1)

Chazal (Bereishis Rabbah 58:3) relate an intriguing story. Rabbi Akiva was giving a profound, intricate shiur, lecture. He noticed that his students were drifting off. In order to arouse them from their “slumber,” he presented them with a question (more like a riddle): Why did Esther merit to reign over 127 countries? He answered: She was a descendant of Sarah Imeinu who had lived 127 years. The question is rhetorical; the answer is beguiling. What does one have to do with the other? It is not as if Esther actually reigned over 127 countries. She was married to King Achashveirosh…

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ויקם אברהם מעל פני מתו וידבר אל בני חת

Sruly Schnair In Chayei Sarah, 5783

Avraham rose up from the presence of his dead and spoke to bnei Cheis. (23:3)

The Torah is circumspect concerning its text, spelling of each word and overall locution. No word is superfluous, no spelling is ignored. Chazal derive volumes of halachah from every nuance, every seeming redundancy. As the message of its Divine Author, nothing in the Torah is to be taken capriciously. As such, it is intriguing to note that the words, bnei Cheis (children of Cheis), are mentioned nine times in our parshah and once in Parashas Vayechi (49:32). It is not as if these were laudable people. They were idolaters who were greedy and selfish – among other things. Yet, the…

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ויגוע וימת אברהם בשיבה טובה זקן ושבע

Sruly Schnair In Chayei Sarah, 5783

And Avraham expired and died at a good old age, mature and content. (25:8)

The perfection and wholesomeness in life which Sarah Imeinu achieved was also merited by Avraham Avinu. Horav Yechezkel Levinstein, zl, would refer to Avraham Avinu’s life as zate’ teg, days for which he was content and satisfied, knowing that he had lived every moment of his life in accordance with the ratzon, will, of Hashem. One hundred seventy-five years: thirty days a month, seven days a week, twenty-four hours a day. He did not waste a moment of his life. When one lives in such a manner, leaving this world is merely crossing over to the next world. The Chafetz…

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אל תביט אחריך

Sruly Schnair In Vayeira, 5783

Do not look behind you. (19:17)

Neither Lot nor anyone in his group of survivors was permitted to look back at the carnage that was taking place. Their merit in being spared was on condition that they not be in the midst of Sodom during its destruction. Thus, they could be saved before the upheaval began. Furthermore, they were not entitled to witness the destruction of Sodom while they remained unscathed. Lot’s wife did not listen. When she turned around to see what was happening to her fellows, Hashem punished her. A deeper meaning can be attributed to the words, “Do not look behind you,” one…

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ויפגע במקום וילן שם

He encountered the place and spent the night there. (28:11)

וייקץ יעקב משנתו ויאמר אכן יש ד' במקום הזה ואנכי לא ידעתי

Yaakov awoke from his sleep and said, “Surely Hashem is present in this place and I did not know.” (28:16)

ויזכר אלקים את רחל

Hashem remembered Rachel. (30:22)

ויעתר לו ד' ותהר רבקה אשתו

Hashem allowed Himself to be entreated by him, and his wife, Rivkah, conceived. (25:21)

ותאמר אם כן למה זה אנכי

And she said, “If so, why is it that I am thus?” (25:22)

ויגדלו הנערים

The lads grew up. (25:27)

ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים

Sarah’s lifetime was one hundred years, twenty years, and seven years. (23:1)

ויקם אברהם מעל פני מתו וידבר אל בני חת

Avraham rose up from the presence of his dead and spoke to bnei Cheis. (23:3)

ויגוע וימת אברהם בשיבה טובה זקן ושבע

And Avraham expired and died at a good old age, mature and content. (25:8)

אל תביט אחריך

Do not look behind you. (19:17)

YEARS

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