5787 – Peninim on the Torah

אלה תולדות נח נח איש צדיק תמים היה בדרתיו

Sruly Schnair In Noach, 5787

These are the offspring of Noach – Noach was a righteous man, perfect in his generations. (6:9)

Noach and Avraham Avinu lived ten generations apart. Noach was the progenitor of mankind following the Great Flood that decimated the world’s population. Avraham Avinu became the first Patriarch and father of the Jewish People. The Torah attests to Noach’s righteousness, calling him a tzadik and tamim, a righteous and perfect man. Regarding the Avos, however, the Netziv (introduction to Sefer Bereishis) explains that they were distinguished by an even broader designation: yesharim, individuals whose integrity, moral clarity and unwavering commitment to Hashem permeated every aspect of their relationships and conduct. So, Noach was good; Avraham was apparently better. We…

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נח איש צדיק תמים היה בדרתיו

Sruly Schnair In Noach, 5787

Noach was a righteous man, perfect in his generations. (6:9)

Midrash Rabbah (29:5, end of Parashas Bereishis) teaches us an intriguing lesson concerning Noach. We find that Hashem acts with kindness to the people of later generations in the merit of people of earlier generations. (Z’chus Avos would be a classic example.) We can infer an important concept from the pasuk, V’Noach matza chein b’einei Hashem; “Noach found grace in the eyes of Hashem.” In what merit did Noach find this unusual grace (which spared him from death with the rest of humanity)? The answer is: B’zchus toldasav, “in the merit of his offspring.” Apparently, the juxtaposition of Noach finding…

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וישאר אך נח

Sruly Schnair In Noach, 5787

Only Noach survived. (7:23)

Noach did not leave the Ark immediately upon recession of the waters. According to one Midrashic exposition, a lion struck him, injuring him. Apparently, one time Noach brought the lion’s meal later than usual. The hungry lion became agitated and attacked him, leaving Noach with a permanent limp. At first glance, this punishment seems difficult to understand. It hardly appears commensurate with a single instance of tardiness. Clearly, something more significant about Noach’s delay warranted such a severe consequence. For an entire year, Noach devoted himself to serving the needs of the animals aboard the Ark. They depended on him…

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בראשית ברא אלקים

Sruly Schnair In Bereishis, 5787

In the beginning of G-d’s creating. (1:1)

The Torah begins with the letter bais – the first letter in the word, Bereishis – and concludes with the letter lamed, the final letter in the word, Yisrael. Together, these two letters form the word lev – heart. This is far more than a linguistic observation. It conveys a profound truth concerning the role of Torah in Jewish life. The heart is the body’s central organ. It pumps life-giving blood through every limb and organ, sustaining the entire person. Without the heart’s constant activity, the body cannot survive. Likewise, the Torah is the heart and soul of the Jewish…

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ויהי ערב ויהי בקר יום אחד

Sruly Schnair In Bereishis, 5787

And there was evening and there was morning – one day. (1:5)

One may err in thinking that, “And there was evening, and there was morning – one day,” is a chronological note in the opening of Creation; rather, it is a foundational statement about the rhythm of existence itself. Choshech/darkness/evening suggests decline, uncertainty, obscurity and also adversity – both physical and spiritual. In contrast, morning, light, day, suggests renewal, illumination, awakening with vigor to take on the challenge of adversity. The human instinct is to treat night and day as opposites when, in fact, they work in tandem. One who hits a bump in the road – a pothole from which…

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ויאמר לו איכה

Sruly Schnair In Bereishis, 5787

And He said to him, Ayekah, “Where are you?” (3:9)

One of the most penetrating and commented on questions recorded in the Torah is Hashem’s inquiry of Adam HaRishon following his eating of the eitz ha’daas, Ayekah? “Where are you?” The question is whether it is in fact, an inquiry—or more of a statement. Vayomer, “And he said to him” appears unnecessary. Adam was hiding in Gan Eden – out of shame, having violated Hashem’s one command to him. Hashem knew precisely where Adam was hiding. The Creator of the universe does not require direction. Rather, the Almighty was striking up a conversation with Adam, allowing him to prepare and…

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ויעל משה מערקת מואב אל הר נבו

Sruly Schnair In 5787, V'zos HaBrachah

And Moshe went up from the plains of Moav to Har Navo. (34:1)

Chazal (Sotah 13b) teach that one had to climb twelve steps to ascend the mountain. Moshe Rabbeinu could have taken his time ascending those steps, during which time he would have lived longer. However, Hashem had issued His command that Moshe ascend the mountain. Thus, he climbed up all twelve steps in one step/leap. One can imagine that, having lived a perfect life serving Hashem, Moshe would contemplate: How can I serve Hashem just a little bit longer? Not Moshe. His concern was, “How can I serve Hashem better?” If the Almighty wants Moshe on top of the mountain, then…

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לא ידע איש את קברתו

Sruly Schnair In 5787, V'zos HaBrachah

And no one knows of his grave. (34:6)

Chazal (Sotah 14A) teach that the evil Roman monarchy sent messengers to the people of Bais Pe’or with the request that they show them where Moshe Rabbeinu is buried. As the men stood above on the upper section of the mountain, it appeared to them as if the grave were below in the lower section. As they stood below, it appeared to them that it was in the upper section. They then divided into two groups – one above and one below. Once again, each group thought they saw the grave on the opposite side. This fulfilled the statement that…

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ומשה בן מאה ועשרים שנה במתו

Sruly Schnair In 5787, V'zos HaBrachah

Moshe was one hundred and twenty years old when he died. (34:2)

In Parashah Vayeilech, on the last day of his life, Moshe Rabbeinu says, “I am a hundred and twenty years old today.” It was Moshe’s birthday – Adar 7; he died on his birthday. Chazal (Sotah 13b) teach, “Hashem completes the years of the righteous from day to day and from month to month.” The righteous will live out their years fully. Hashem sees to it that the righteous live complete lives, even if their birth and death dates do not coincide. Amalei, “I will fulfill,” means that the tzadik will not die before his time; only once his goal…

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שאל אביך ויגדך זקניך ויאמרו לך

Sruly Schnair In 5787, Ha'azinu

Ask your father, and he will relate to you, your elders and they will tell you. (32:7)

The pasuk implies the verity that, if you consult with the elders/the past traditions, you will not err in your logical conclusions. Why is this? Why is questioning our elders so much a part of present decision making? Horav Yissachar Ber, zl, m’Ritava quotes Horav Avraham Ragoler, zl (his grandfather), author of Maalos HaTorah and brother of the Gaon, zl, m’Vilna: How does one know whether the chiddush, novel Torah insight which he innovated, is true? How can one determine that what he is saying is consistent with Hashem and the Torah? The Gaon answered that everything depends upon the…

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אלה תולדות נח נח איש צדיק תמים היה בדרתיו

These are the offspring of Noach – Noach was a righteous man, perfect in his generations. (6:9)

נח איש צדיק תמים היה בדרתיו

Noach was a righteous man, perfect in his generations. (6:9)

וישאר אך נח

Only Noach survived. (7:23)

בראשית ברא אלקים

In the beginning of G-d’s creating. (1:1)

ויהי ערב ויהי בקר יום אחד

And there was evening and there was morning – one day. (1:5)

ויאמר לו איכה

And He said to him, Ayekah, “Where are you?” (3:9)

ויעל משה מערקת מואב אל הר נבו

And Moshe went up from the plains of Moav to Har Navo. (34:1)

לא ידע איש את קברתו

And no one knows of his grave. (34:6)

ומשה בן מאה ועשרים שנה במתו

Moshe was one hundred and twenty years old when he died. (34:2)

שאל אביך ויגדך זקניך ויאמרו לך

Ask your father, and he will relate to you, your elders and they will tell you. (32:7)

YEARS

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