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Home -> 5785 -> Vayeitzei

ויקרא את שם המקום ההוא בית-קל ואולם לוז שם העיר לראשנה

Sruly Schnair
In Vayeitzei, 5785

And he named the place Bais-El; however, Luz was the city’s name originally. (28:19)

The name Luz denotes the principle of eternity. Chazal (Vayikra Rabbah 18) teach that there is a certain tiny bone within the human body that does not decompose. It is from this indestructible bone that Hashem will resurrect the dead. HoRav Mordecahi Ilan, zl, explains the background, the name change from the original Luz to Bais-El (Beth-El). Until Yaakov Avinu emerged on the scene, people thought that the way to ensure continuity is through the establishment of community, etc. Thus, they named the city Luz, because its name representes endurance and perseverance. Our Patriarch changed the city’s name to Bais…

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Home -> 5785 -> Vayeitzei

ועיני לאה רכות

Sruly Schnair
In Vayeitzei, 5785

And Leah’s eyes were tender (29:17)

Rashi explains that Leah Imeinu wept copious tears in prayer to Hashem that she not have to marry Eisav. People would say that Rivkah Imeinu had two sons and her brother, Lavan, had two daughters. It made sense that the older daughter, Leah, would wed the older son, Eisav; and the younger daughter, Rachel, would marry Yaakov. The prospect of having to spend the rest of her life with the evil Eisav is enough to make anyone cry. As a result, Leah’s eyes became tender. Targum Onkelos interprets rackos as ya’in, beauty. Was Rashi unaware of Onkelos’ commentary? Furthermore, Chazal…

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Home -> 5785 -> Vayeitzei

ותאמר הפעם אודה את ד' על כן קראה שמו יהודה

Sruly Schnair
In Vayeitzei, 5785

And she (Leah) declared, “This time let me greatly praise Hashem.” (29:35)

Now, as a mother of one-third of Yaakov Avinu’s twelve sons, Leah paid gratitude to Hashem, because He granted her more than her rightful share. Much has been written about gratitude per se, specifically in interpreting and explaining Leah Imeinu’s gratitude. This is especially critical in light of Chazal’s statement (Berachos 7B), “From the day the world was created, there was no one who paid gratitude to Hashem, until Leah came and thanked Him.” The questions are obvious: How can Chazal suggest that the Avos Hakedoshim, holy Patriarchs, did not thank Hashem? This question is especially pressing when we take…

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Home -> 5785 -> Toldos

ויעתר יצחק לד' לנכח אשתו

Sruly Schnair
In Toldos, 5785

Yitzchak entreated Hashem opposite his wife. (25:21)

They both prayed.  Rivkah Imeinu prayed on her own behalf.  Yitzchak Avinu also prayed on her behalf.  He knew that, as part of Hashem’s promise to Avraham Avinu, he would be blessed with progeny.  He entreated Hashem that Rivkah should be the mother of his children.  Twenty years is a long time to pray for something.  Apparently, they were prepared to continue praying until Rivkah conceived and gave birth to a healthy child. It was not just about having a child, but rather, they sought to serve as a link in the Patriarchal continuum which laid the foundation of the…

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Home -> 5785 -> Toldos

ויעתר יצחק לד' לנכח אשתו

Sruly Schnair
In Toldos, 5785

Yitzchak entreated Hashem opposite his wife. (25:21)

Both Yitzchak Avinu and RIvkah Imeinu prayed fervently for a child.  The Kaf HaChaim (281:8) cites the Sefer Chesed LaAlafim who states: “We have a kabbalah, tradition, handed down from Rav Yehudah HaChasid who taught that when one is confronted with a difficult challenge, committing to recite the Nishmas prayer (we recite Nishmas on Shabbos and Yom Tov at the end of Pesukei D’Zimra.  We also recite it at the end of the Pesach seder) in the presence of a minyan is a segulah for deliverance.  The tefillah is attributed to Rav Elazar Azkari, who lived in Tzfas during the…

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Home -> 5785 -> Toldos

וידו אוחזת בעקב עשו

Sruly Schnair
In Toldos, 5785

With his hand grasping on to the heel of Eisav. (25:26)

Horav Yaakov Moshe Charlop, zl, explains the imagery of Yaakov Avinu holding onto Eisav’s heel as a metaphor that underscores the concept of limitation and restraint. A vicious dog chained to a stationary place cannot go beyond the pull of his chain.  He can bark and growl and attack anything that comes within the parameter of his chain, but that is it.  He is locked in place.  Veritably, it often appears that Eisav is on top; he is first.  Despite Eisav’s precedence in birth order, which grants him certain parameters of strength, Yaakov continues to hold on to his heel. …

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Home -> 5785 -> Toldos

ויאמר עשו אל יעקב הלעיטני נא מן האדם הזה ויאמר יעקב מכרה כיום את בכרתך

Sruly Schnair
In Toldos, 5785

Eisav said to Yaakov, “Pour into me some of that very red stuff.” Yaakov said, “Sell, as this day, your birthright to me.” (25:30,31)

On the surface, to the uneducated reader, the story of Yaakov Avinu purchasing the bechorah, birthright, from Eisav seems highly enigmatic.  Horav David Povarsky, zl, compares it to a shrewd man who saw a young child playing with a bag of diamonds. The man offered to give the young boy a bag of chocolates in exchange for the diamonds.  The boy jumped at the idea and readily made the trade.  Clearly, we would look askance at such a person.  How could he have the temerity to take such advantage of an unknowing child?  Eisav was clueless concerning the value of…

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Home -> 5785 -> Chayei Sarah

ויבא אברהם לספד לשרה ולבכתה

Sruly Schnair
In Chayei Sarah, 5785

Avraham came to eulogize Sarah and to bewail her. (23:2)

In his hesped, eulogy, of Horav Meir Chadash zl, Horav Elazar M. Shach, zl, quoted the words of the Midrash, Va’yavo, And Avraham came- Where did he come from? Rabbi Levi said, ‘He came from the grave of his father, Terach, (He had attended to his father’s burial) Rabbi Yosi asks “But Terach died two years before Sarah? (How could you say that he came from Terach’s funeral?) Thus, we must say that he came from Har Ha’Moriah (from Akeidas Yitzchak)”. On the surface there is no way to reconcile these two diverse opinions. Two years is a time difference that cannot…

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Home -> 5785 -> Chayei Sarah

כי אל ארצי ואל מולדתי תלך ולקחת אשה לבני ליצחק

Sruly Schnair
In Chayei Sarah, 5785

Rather, to my land and to my kindred shall you go and take a wife for my son, for Yitzhak. (24:4)

Harov Yosef Shalom Elyashiv, zl, relates a debate that took place between a modern, progressive thinking Jew and a traditional member of the community. Clearly, a deep contrast existed between the divergent outlooks on Jewish life and living that guided these two men. The forward thinking (as he regarded himself) wondered why, when Eliezer sought a wife for Yitzchak Avinu, a woman who would one day be the next Matriarch, he did not look for yichus, pedigree, nor was he concerned whether she used electricity on Shabbos, (There is a serious debate among the poskim whether one is prohibited from…

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Home -> 5785 -> Chayei Sarah

ויוסף אברהם

Sruly Schnair
In Chayei Sarah, 5785

Avraham Avinu added, proceeded (25:1)

The Torah informs us that Avraham remarried Hagar. The word Va’yosef, he proceeded, also means that he added. The Sefas Emes interprets this as an allusion that teaches us the importance of tosfos Shabbos, adding on to Shabbos, i.e. beginning Shabbos earlier and extending it past the set time. The Pnei Menachem zl explains that prior to Shabbos (Friday) and after Shabbos (Sunday) there are klipos, “shells” (metaphysical barriers between ourselves and the light of the Creator.) Which represent evil or impure forces. They are the klipah of Yishmael which is on Friday (their day of rest) and the klipah…

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