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Home -> 5784 -> Vayeitzei

ויען יעקב ויאמר ללבן מה פשעי מה חטאתי כי דלקת אחרי

Sruly Schnair
In Vayeitzei, 5784

Yaakov spoke up and said to Lavan, “What is my transgression? What is my sin that you have hotly pursued me?” (31:36)

Enough! Yaakov had been quiet long enough. Yaakov realized that Lavan’s trumped up charges against him were nothing more than a pretense to allow him to search his possessions. Our Patriarch allowed his pent-up emotions to counter every one of Lavan’s accusations respectfully. In a powerful exposition, the Chasam Sofer (Teshuvos, Chelek 6, Likutim 59) writes that every tzaddik, righteous person, must contend with his personal Lavan, his nemesis who will do everything in his power to make his life miserable. To paraphrase the Chasam Sofer: “There is no Yaakov (metaphor for holy, righteous man) who does not have his…

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Home -> 5784 -> Vayeitzei

ויען לבן ויאמר אל יעקב הבנות בנתי והבנים בני והצאן צאני וכל אשר אתה ראה לי הוא

Sruly Schnair
In Vayeitzei, 5784

Then Lavan spoke up and said to Yaakov, “The daughters are my daughters, the children are my children and the flock is my flock, and all that you see is mine.” (31:43)

Lavan came at Yaakov with a list of purported accusations, claiming that Yaakov had deceived him and was taking his daughters from him as if they were his captives. The man’s arrogance is staggering. He presented himself to Yaakov as if he were the injured party and Yaakov Avinu, the aggressor, an accusation which could not be further from the truth. When Yaakov replied, exposing Lavan’s untruths, Lavan attacked with his real feelings: everything belongs to me. So what? Does this mean he could violate Yaakov’s rights, mistreat, lie to and steal from him? How does Lavan’s response mitigate Yaakov’s…

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Home -> 5784 -> Toldos

ויעתר יצחק לד' לנכח אשתו... ויעתר לו ד'

Sruly Schnair
In Toldos, 5784

Yitzchak entreated Hashem opposite his wife… Hashem allowed Himself to be entreated by him. (25:21)

The implication of the masculine singular form is that Hashem responded to Yitzchak’s prayer – rather than to Rivkah’s. Chazal (Yevamos 64a) teach that one cannot compare the prayer offered by a tzaddik ben tzaddik, righteous person, the son of a righteous person, (Yitzchak Avinu) to the prayer entreated by a tzaddik ben rasha (Rivkah Imeinu). Thus, Hashem listened to Yitzchak. This concept is most efficacious when each individual supplicant is praying for himself personally. Yitzchak and Rivkah were both praying for the same thing: offspring. Why would Yitzchak’s prayer find greater acceptance than Rivkah’s? Horav Meir Shapiro, zl, explains…

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Home -> 5784 -> Toldos

ויתרצצו הבנים בקרבה ותאמר אם כן למה זה אנכי

Sruly Schnair
In Toldos, 5784

The children agitated within her, and she said, “If so, why am I thus?” (25:22)

Chazal teach that vayisrotzetzu, “and they agitated,” is derived from rotz, to run. When Rivkah Imeinu passed the yeshivah of Shem and Ever, Yaakov struggled to leave; and when she passed a house of idol worship, Eisav wanted out. The Bais HaLevi asks the well-known question: We are taught that a Heavenly angel teaches the Torah to the growing fetus. If so, why would Yaakov want to escape to the yeshivah? He was learning Torah from an angel; can one ask for more? The Bais HaLevi explains that such learning is not worth it if it means being in the…

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Home -> 5784 -> Toldos

שני גוים בבטנך ושני לאמים ממעיך יפרדו... ורב יעבד צעיר

Sruly Schnair
In Toldos, 5784

Two people are in your womb, and two nations from your womb shall separate… and the elder shall serve the younger. (25:23)

The story of Yaakov and Eisav involves complex dynamics between two brothers – two very different brothers who had totally incongruous ways of life, goals and objectives. This was basically the nevuah, prophesy, that Rivkah Imeinu received when she went to the yeshivah of Shem and Ever to seek an explanation for her difficult pregnancy. Much can be derived from the narrative which serves as a lesson concerning family relationships, personal choices and the consequences one must bear as a result of his decisions. Obviously, the entire scenario is cloaked in profound layers of esoteric nature, leaving little for us…

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Home -> 5784 -> Toldos

ויאהב יצחק את עשו... ורבקה אהבת את יעקב

Sruly Schnair
In Toldos, 5784

Yitzchak loved Eisav… but Rivkah loved Yaakov. (25:28)

One of the most perplexing aspects of the Yitzchak/Rivkah Yaakov/Eisav narrative is the love Yitzchak showed to Eisav. We have no doubt that Yitzchak was aware of his son’s errant behavior. Certainly, Eisav’s demeanor stood out in stark contrast to Yaakov’s behavior. The commentators grapple with this enigma, each expounding his individual interpretation of Yitzchak Avinu’s positive attitude towards Eisav. Horav Meir Rubman, zl, explains that we can apply two approaches to dealing with – and addressing – the issue of a recalcitrant son who has sadly gone off the derech, who has turned his back on religious observance. It…

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Home -> 5784 -> Toldos

ויבא עשיו מן השדה והוא עיף... ויאמר עשיו אל יעקב הלעיטני נא מן האדום האדם הזה... ויבז עשיו את הבכורה

Sruly Schnair
In Toldos, 5784

And Eisav came in from the field… and he was exhausted… pour into me how, some of the red stuff… Eisav spurned the birthright. (29,30,34)

We tend to view one’s present offensive behavior without considering the root cause that led to this indiscretion. From character failing to acting out ignominiously, it often takes time as the person evolves from moral deficiency to offensive action. Just as one does not achieve success overnight, he, likewise, does not suddenly descend to the pit of iniquity. Perhaps if we would take heed of the root cause, we might be able to nip it in the bud. Eisav is a perfect example of this. Chazal (Bava Basra 16b) teach that the fateful day that Eisav returned exhausted and famished…

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Home -> 5784 -> Chayei Sarah

ויהיו חיי שרה מאה שנה, עשרים שנה, ושבע שנים שני חיי שרה

Sruly Schnair
In Chayei Sarah, 5784

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

Chazal (Bereishis Rabbah 23:1) quote from Sefer Tehillim (37:18), Yodea Hashem yemei temimim… “Hashem knows the days of the perfect.” K’shem she’heim temimim, kach shenosam temimim, “Just as the righteous are perfect, so are their years perfect.” They say this concerning Sarah Imeinu whose life was one long series of perfection. In an alternative exposition, Rabbi Yochanan says, “Sarah was perfect in her deeds,” k’hada eglesa temimsa, “like an unassuming calf.” Rabbi Yochanan equates temimus, perfection/wholeness, with the trait of obedience and unassuming (no questions asked – no answers expected). She followed instructions i.e. tzivui, command of Hashem, faithfully. As…

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Home -> 5784 -> Chayei Sarah

וישקל אברהם לעפרון ... ארבע מאות שקל ...ואחרי כן קבר אברהם את שרה אשתו

Sruly Schnair
In Chayei Sarah, 5784

And Avraham weighed out to Ephron… four hundred silver shekel …and afterwards Avraham buried Sarah his wife. (23:16,19)

Chazal (Pirkei Avos 5:3) state that Avraham Avinu withstood – and emerged successful from – the trials/challenges (to his faith) with which Hashem tested him. This indicates the greatness and deep-rooted faith which our first Patriarch manifested. In his commentary to Avos, Rabbeinu Yonah delineates the ten nisyonos, trials, in ascending order of conviction demonstrated. He places the Akeidas Yitzchak, Binding of Yitzchak (when Avraham Avinu was prepared to slaughter his son to fulfill Hashem’s command), as number nine, with (the travail surrounding) the selecting a gravesite and burying his beloved wife, Sarah Imeinu, as number ten. How are we…

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Home -> 5784 -> Chayei Sarah

ותמלא כדה ותעל

Sruly Schnair
In Chayei Sarah, 5784

She filled her jug and ascended. (24:16)

Chazal interpret the “ascent” of this pasuk as a reference, not to Rivkah, but to the water – the water rose up to “meet” her. Her virtue was so great that a miracle occurred when she came to the well. Eliezer saw the water rise up to Rivkah – a miracle which clearly manifested her elevated spiritual plateau. Miracles do not occur for someone who is undeserving. If so, why did Eliezer require a sign that demonstrated that she excelled in the middah, attribute, of chesed, lovingkindness. Apparently (as expounded by the commentators), miracles do not define a person’s character….

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