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Home -> 5785 -> Ki Savo

וירעו אתנו המצרים ויענונו

Sruly Schnair
In Ki Savo, 5785

The Egyptians mistreated us and afflicted us. (26:6)

HoRav Yechiel Yaakov Hopstien, z”l (Fifth Koznitzer Rebbe), adds a homiletic twist to the interpretation of the passuk, allowing for historical and contemporary reflection. He understands vayarei’u as being derived from rei’a, friend. Thus, the affliction brought on by the Egyptians resulted from their befriending us. When the gentile wants to be our friend, and we, sadly, become excited with our new-found acceptance, we go overboard and out of our way to endear ourselves to him. This leads to acculturation, which is the precursor of total assimilation. Contemporary society is deeply focused on antisemitism- its resurgence, its many forms and…

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Home -> 5785 -> Ki Savo

עשיתי ככל אשר צותני

Sruly Schnair
In Ki Savo, 5785

I have acted according to everything You commanded me (26:14)

Rashi interprets the word tzivisani, You commanded me, to Mah she’gazarta aleinu; “What You decreed on us.” Noticeably, a difference exists between a tzivui, command, and a gezeirah, decree. A gezeriah is more forceful, definitive—no ifs, ands, or buts. The Kotzker Rebbe, z”l, makes note of this change in translation. He explains that no more demanding decree exists than to command a Jew to declare, “I did everything that You asked me to do. I carried out Your command to perfection. I had all the correct and proper intentions and did everything purely for Your sake.” This is an overly…

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Home -> 5785 -> Ki Savo

ונתנך ה' לראש ולא לזנב

Sruly Schnair
In Ki Savo, 5785

Hashem shall place you as a head and not as a tail. (28:13)

On the surface, these two terms demonstrate an apparent redundancy. Obviously, if one is a head/leader, he is not a tail/follower. Ramban explains that it is possible for a nation to be a leader to some, but a follower of others. This is “sandwich” leadership, where one’s leadership is of relative value. Klal Yisrael will ultimately be worthy of everyone’s respect, which represents true leadership. The concept of rosh v’lo zanav comes into play on Rosh Hashanah night when, during the simanim (symbolic foods eaten to signify hopes and prayers for a good year), we underscore our hope to be…

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Home -> 5785 -> Ki Savo

והיית משוגע ממראה עיניך אשר תראה

Sruly Schnair
In Ki Savo, 5785

And you will go insane, from what your eyes will see. (28:34)

This is a difficult punishment. Losing one’s mind and the ability to be a rational human being is a frightening punishment. The Torah’s text however, is puzzling. It adds, “from what your eyes see.” One who becomes insane suffers an emotional breakdown as a result of all the suffering, pain and affliction. The enslavement and degradation ultimately wear him down until he no longer can take it. Physical and emotional anguish can torment a person to the point that he loses his mind. But what does the Torah mean when it says you will go mad from what your eyes…

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Home -> 5785 -> Ki Seitzei

כי יהיה לאיש בן סורר ומורה

Sruly Schnair
In Ki Seitzei, 5785

If a man will have a wayward and rebellious son. (21:18)

Seeing the whole picture is the only way one can say that he has actually seen something. Looks are deceiving, and what on the surface appears to be harsh may actually be the opposite. The case of the ben sorer u’moreh, wayward and rebellious son, is a perfect example. A boy who has just become a bar-mitzvah is persistently acting wayward and rebellious. He refuses to obey his parents, and he indulges in gluttony and stealing from his parents to support his drives. The parents bring him before bais din who rule that, in his case, since he will do…

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Home -> 5785 -> Ki Seitzei

כי יהיה לאיש בן סורר ומורה

Sruly Schnair
In Ki Seitzei, 5785

If a man will have a wayward and rebellious son (21:18)

In his commentary to Bamidbar 13:3, Rashi writes that ish/anashim is a singular title describing a distinguished, accomplished man. The meraglim, spies, that left to do a reconnaissance tour of the Holy Land were men of repute and stature—when they left. Sadly, their positions did not save them from plummeting to the nadir of slandering Eretz Yisroel. Where do we see that the father of the ben sorer u’moreh is a distinguished member of the community? The Torah refers to him as ish; wherein is his ishius manifest? Maharal Tzintz (Melei Ha’Omer) explains that it takes a strong, resolute man…

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Home -> 5785 -> Ki Seitzei

הקם תקים עמו

Sruly Schnair
In Ki Seitzei, 5785

You shall surely stand them up with him (22:4)

From the words Hakeim takim imo, we derive that the assistance we lend to someone in need should be carried out imo—with him. If the owner of the animal (providing that he is able) sits back and wants to watch as you do the lifting and carrying, you have no obligation to help. Our responsibility to help extends to one who is trying to help himself. If the owner sits idly by refusing to make an effort, the mitzvah no longer applies. We wonder why this is so. While it may be true that the owner, due to his lack…

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Home -> 5785 -> Ki Seitzei

וירקה בפניו

Sruly Schnair
In Ki Seitzei, 5785

And she shall spit before him (25:9)

Every mitzvah in the Torah makes demands on a person, enjoining him to leave his comfort zone to serve Hashem. Some mitzvos ask more than others—but that is part and parcel of the religious experience. At times, a mitzvah makes such demands that a person must go against his nature, character and even emotions. Nonetheless, this is the meaning of obedience. It does not always have to be geshmak, pleasant. The fact that we are fortunate to serve Hashem and carry out His dictates is what makes the endeavor geshmak. If we were to pick and choose only those mitzvos…

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Home -> 5785 -> Shoftim

כי השוחד יעור עיני חכמים

Sruly Schnair
In Shoftim, 5785

For the bribe will blind the eyes of the wise. (16:19)

We must endeavor to understand the necessity of a Biblical prohibition against accepting a bribe.  Anyone with a modicum of intelligence understands that accepting a bribe is unethical.  It perverts one’s thought process, encouraging partiality in favor of the one who offers him the bribe.  The Chazon Ish, zl (Emunah U’Bitachon 3:30), teaches otherwise, explaining that the prohibition of shochad is a special decree from Hashem.  It has nothing whatsoever to do with rationale.  Proof positive is the fact that the Torah does not prohibit a person from issuing a halachic ruling for himself.  A Jew may inspect a newly-slaughtered…

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Home -> 5785 -> Shoftim

לא תטע לך אשרה כל עץ אצל מזבח ד' אלקיך

Sruly Schnair
In Shoftim, 5785

You shall not plant for yourselves an idolatrous tree, any tree, near the altar of Hashem, your G-d. (16:21)

An idolatrous tree refers either to a tree which was worshipped (as was the accepted service of the pagans) or to any kind of tree that is planted in the proximity of the Mizbayach.  The idolators would often landscape their idols and temple with lush foliage and trees in order to attract worshippers to its aesthetically enhanced surroundings.  Chazal (Sanhedrin 7B) focus on the juxtaposition of asheirah to dayanim, judges. Reish Lakish says, “If one appoints an unqualified judge over the community, it is as if he has planted an asheirah in Yisrael.”  In a well-known exposition, Horav Chaim Soloveitchik,…

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