Join our weekly Peninim on the Torah list!

  • Reset
Category

Back to Home -> Toldos ->


Home -> 5780 -> Toldos

והיה כאשר תריד ופרקת עולו מעל צוארך

Sruly Schnair
In Toldos, 5780

Yet it shall be that when you are aggrieved, you may cast off his yoke from your neck. (27:40)

The Chozeh, zl, m’Lublin observes (in a homiletic interpretation of this pasuk) that in some instances, one must close his Gemorah and engage in commerce or whatever endeavor is necessary in order for him to earn a livelihood. No one said it was going to be easy, but he should not be happy that he must do this. He would much rather continue learning, but he has to put bread on the table. If, however, his attitude is one of, “Great! I got out of learning. I can finally leave the bais hamedrash,” if it is one of v’hayah (the…

Continue Reading

Home -> 5780 -> Chayei Sarah

ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים שני חיי שרה

Sruly Schnair
In Chayei Sarah, 5780

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

Rashi explains the seeming redundancy of shnei chayei Sarah, the years of Sarah’s life, by asserting that kulam shavin l’tovah, all of the years of Sarah Imeinu’s life were equal in their goodness. This does not mean that Sarah did not experience adversity in her life. Childless for ninety years is definitely not what anyone would call “good.” Sarah, however, accepted whatever was thrown at her as being the ratzon, will, of Hashem. Sarah had many positive character traits and attributes, abiding commitment to Hashem which she instilled in our nation’s DNA. As the first Matriarch, she is the Mother…

Continue Reading

Home -> 5780 -> Lech Lecha

הפרד נא מעלי

Sruly Schnair
In Lech Lecha, 5780

Let us separate. (13:9)

The question is well-known. Avraham Avinu reached out to an entire pagan world in order to teach the people the verities of monotheism. He converted many. His nephew and close disciple, Lot, was one of these many souls whom Avraham brought closer to Hashem. Yet, when Lot manifested an attitude that was inappropriate; when his ethical standards came into opposition with those of Avraham, the Patriarch bid him, “Good day,” and separated himself from him. Why did Avraham have patience for everyone (certainly his pagan candidates left much to be desired), but not Lot? Why was Avraham so firm in…

Continue Reading

Home -> 5780 -> Lech Lecha

אם מחוט ועד שרוך נעל ואם אקח מכל אשר לך ולא תאמר אני העשרתי את אברם.

Sruly Schnair
In Lech Lecha, 5780

I will not take so much as a thread or a sandal strap of what is yours; you shall not say, “It is I who made Avram rich.” (14:23)

Avraham Avinu refused to accept any material gifts from the king of Sodom. He was not interested in the pagan patting himself on the back knowing that he had increased Avraham’s wealth. Yet, we do not find this same attitude when Pharaoh offered gifts. Avraham readily accepted them. Furthermore, when Avraham had an incident with Avimelech, in which the king sought to assuage his guilt, he, too, gave Avraham gifts, which the Patriarch also accepted. Why did he refuse the gifts from the Sodomite king, yet accept the gifts proffered by Pharaoh and Avimelech? Horav Baruch Dov Povarsky, Shlita, explains…

Continue Reading

Home -> 5779 -> Emor

ובחמשה עשר יום לחדש הזה חג המצות לד'

Sruly Schnair
In Emor, 5779

And on the fifteenth day of this month is the Festival of Matzos to Hashem. (23:6)

One year, Horav Tzvi Hirsch Levin, zl, had occasion to invite the mayor of Berlin (a gentile, but one that was quite respectful and friendly to the members of the Jewish community) for the first Seder. The mayor entered the home to observe the rich finery of the tablecloth and napkins on a table bedecked with the finest china and silver flatware. The mayor had a superficial knowledge of Jewish traditions and customs. He was, thus, taken aback that Pesach, when we sit as kings, the young child traditionally asks the Four Questions, which begin, “Why is this night different?”…

Continue Reading

Home -> 5779 -> Kedoshim

איש אמו ואביו תיראו

Sruly Schnair
In Kedoshim, 5779

Every man: Your mother and father shall you revere. (19:3)

Reverence and fear (which is the literal translation of tirah) are closely related. I think fear born of reverence is unlike fear which is the result of retribution. Thus, one is to fear his/her parents through the lens of reverence and esteem in which he holds them. This mitzvah prohibits anything negative, such as sitting in a parents’ seat, contradicting or interrupting them. One should act toward a parent in much the same manner in which he respects a monarch. The Torah should have simply written: Your father and mother shall you revere. Why does the Torah add ish, every…

Continue Reading

Home -> 5779 -> Metzora

זאת תהיה תורת המצרע ביום טהרתו והובא אל הכהן

Sruly Schnair
In Metzora, 5779

This shall be the law of the metzora on the day of his purification: He shall be brought to the Kohen. (14:2)

Chazal (Arachin 15) Reish Lakish said: “What is the meaning of that which is written, ‘This shall be the law of the motzi shem ra (slanderer)?’” Chazal equate the affliction of tzaraas with the prohibition against motzi shem ra, slander. One who resorts to evil/defamatory speech will deservedly become afflicted with tzaraas, spiritual leprosy (for lack of a better term). Certain aspects of tzaraas/motzi shem ra should be addressed. Shlomo Hamelech says (Mishlei 18:21), Ha’ma’ves v’ha’chaim b’yad ha’lashon; “Death and life are in the hand (power) of the tongue.” This often – quoted pasuk is most identified with lashon hora,…

Continue Reading

Home -> 5779 -> Metzora

זאת תהיה תורת המצרע ביום טהרתו והובא אל הכהן

Sruly Schnair
In Metzora, 5779

This shall be the law of the metzora on the day of his purifications: He shall be brought to the Kohen. (14:2)

Modesty, privacy, hatznea leches, is a principle to which we should all adhere. The Navi Michah exhorts us to “walk modestly with Hashem” (Michah 6:8). When a person acts modestly in public, it is easier to feel a sense of pride and have ulterior motives (even) when serving Hashem. When a person acts modestly in private, these ulterior motives are not an issue, since no one sees him. The Noam Elimelech observes that this is true only when one wishes to come close to Hashem via his service. He must walk on the path of modesty. The baal teshuvah, penitent,…

Continue Reading

Home -> Vayikra -> 5779

אדם כי יקריב מכם קרבן לד'

Sruly Schnair
In 5779, Vayikra

When a man among you brings an offering to Hashem. (1:2)

Without a Bais Hamikdash where we can offer korbanos, offerings, we rely on our tefillos, prayers, to take the place of these korbanos. As such, our tefillos must be on the madreigah, spiritual plateau, of korbanos. The Sefer HaChinuch (Parashas Terumah, mitzvah of constructing the Mishkan) explains that korbanos, like the Mishkan, availed the Jew the opportunity to express himself to Hashem in a tangible manner. Thus, when a person sinned and brought a korban as penance, he was not getting by with a perfunctionary, Chatasi, “I sinned. I am sorry.” Rather, he offered a korban, an animal which would…

Continue Reading

Home -> Vayikra -> 5779

והיה כי יאשם לאחת מאלה והתודה אשר חטא עליה

Sruly Schnair
In 5779, Vayikra

When one shall become guilty regarding one of these matters, he shall confess what he has sinned. (5:5)

Horav S.R. HIrsch, zl, observes that in addressing the concept of vidui, confession regarding a sin, the Torah uses the word, v’hisvadah, which (loosely translated) means, “he shall confess,” but should really be translated, “he shall confess (acknowledge) to himself.” Hisvadah is hispaeil, reflexive form, that denotes a confession of guilt pointed at oneself. The sinner is not expected to “make confession” (as they do in other religions), certainly not to G-d, Who knows everything. He does not require our confession to make Him aware of our sins. It is to himself that the sinner must admit that he “missed…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!