Bracha – Page 11 – Peninim on the Torah

וייקץ יעקב משנתו ויאמר אכן יש ד' במקום הזה ואנכי לא ידעתי

Yaakov awoke from his sleep and said, “Surely Hashem is present in this place and I did not know.” (28:16)

Rashi explains that after discovering the level of holiness of the place in which he presently was, Yaakov Avinu was lamenting having slept. How does one dare to sleep in such a holy place? The Brisker Rav, zl, would become emotional when thinking about Yaakov’s reaction to discovering that he was in a consecrated place. The Patriarch had escaped from his brother, Eisav, who was bent on killing him. On the way, he was waylaid by Elifaz, who took away all of his money. Therefore, since he had just received a prophecy that assured him, U’shemarticha b’chol asher teilech; “I…

Home -> 5783 -> Vayeira

ויאמר אבי ויאמר הנני בני

Sruly Schnair In Vayeira, 5783

And he (Yitzchak) said, “Father,” and he (Avraham) said, “Here I am, my son.” (22:7)

The dialogue between Yitzchak (Avinu) and Avraham Avinu seems superfluous. What does this exchange between father and child add to the narrative? The Melitzer Rebbe, Shlita, explains that when a Jew is in distress, when he is undergoing a physical, emotional or spiritual hardship, all he needs to do is cry out, “Abba, Tatte!” The cry should emanate from the innermost recesses of his being. When one does this sincerely, Hashem responds, Hineni, “I am here, my son.” Furthermore, even if a Jew is unable to articulate his request properly, to convey the hardship that is overtaking and overwhelming him,…

Home -> V'zos HaBrachah -> 5783

ויאמר ד' מסיני בא... ממינו אש דת למו

Sruly Schnair In 5783, V'zos HaBrachah

He said: Hashem came from Sinai… from His right hand. He presented the fiery Torah to them. (33:2)

The Baal HaTurim comments that this pasuk begins with the letter vov (Va’yomer) and ends with the letter vov (lamo). This is by design, to allude that Moshe Rabbeinu blessed all twelve shevatim, tribes. (The numerical value of vov is six. Two vovim equal twelve.) The commentators question why the Baal HaTurim did not note this in the earlier pasuk, which also begins and ends with vov. This pasuk addresses Moshe’s blessing the Jewish People. It would have been more appropriate to underscore the dual vovim in a pasuk which speaks about blessing. The Zera Shimshon explains that the main…

Home -> Ha'azinu -> 5783

קל אמונה ואין עול

Sruly Schnair In 5783, Ha'azinu

A G-d of faith without iniquity. (32:4)

Horav Eliyahu Lopian, zl, explains the concept of ein avel, there is no iniquity. Hashem’s judgment is perfect. This means that absolutely everyone who is affected in some way in the ripple effect of the sinner’s punishment, himself deserves some form of punishment. Human judgment does not take the ramifications upon others into its verdict. If someone committed a crime – he must pay – regardless of who may suffer as a result of this verdict. A man is incarcerated for a crime that he unquestionably committed; a person is taken ill, and, as a result of his illness is…

Home -> 5782 -> Nitzavim

והיה בשמעו את דברי האלה הזאת והתברך בלבבו לאמר שלום יהיה לי כי בשררות לבי אלך למען ספות הרוה את הצמאה

Sruly Schnair In Nitzavim, 5782

When he hears the statement of this oath/curse, he will imagine self-blessings, saying, “Peace will be my lot when I shall follow what my thoughts envision, so that the quenched may be added to the thirsty.” (29:18)

The pasuk addresses the observant Jew who does not believe that Torah study is an absolute requirement. Horav Shimon Schwab, zl, observes that, throughout Tanach, thirst is a metaphor for the Jew’s desire to learn Torah. Torah is compared to water. The Navi Yeshayah (55:1) declares, Hoi kol tzamei la’mayim; “Ho, everyone who is thirsty, go to water.” Chazal comment, “Water is always a symbol for Torah.” Having said this, we understand the pasuk to be intimating that Hashem will not forgive the fellow who is fully satiated (ravah) with his frumkeit, mitzvah observance, considering himself devout and righteous, reasoning…

Home -> 5782 -> Ki Seitzei

זכור את אשר עשה לך עמלק ... תמחה את זכר עמלק מתחת השמים

Sruly Schnair In Ki Seitzei, 5782

Remember what Amalek did to you… you shall wipe out the memory of Amalek from beneath the heaven. (25: 17,19)

The parshah begins with a war against our enemies and concludes with the war we are to wage constantly against our archenemy: Amalek. Horav Chaim Shmuelevitz, zl, asserts that Amalek is not merely one solitary nation. Amalek is a concept, symbolizing any group of people bent on destroying the Jew’s relationship with Hashem. They employ every weapon, every idea, that puts questions in the mind of the Jew, to cool off his passion to serve Hashem, to ever so slightly convince him to water down his obedience to the Almighty. Amalek convinces us (or forces us) to believe that we…

Home -> 5782 -> Shoftim

כי השחד יעור עיני חכמים ויסלף דברי צדיקים

Sruly Schnair In Shoftim, 5782

For the bribe will blind the eyes of the wise and make just words crooked. (16:19)

We think that shochad, bribery, is about taking money to sway judgment. As Horav Shlomo Levenstein, Shlita, points out, it is not always about accepting money. Any favor that, when granted, makes the beneficiary /judge feel indebted is considered a bribe. Indeed, as we see from the following story (“In the Footsteps of the Maggid,” by Rabbi Paysach Krohn), one can never be too careful with regard to the far-reaching effects of taking a bribe/accepting a favor. Horav Eliyahu Meir Bloch, zl, together with his brother-in-law, Horav Chaim Mordechai Katz, zl, founded Telshe Yeshiva in America. The Rosh Yeshivah had…

Home -> 5782 -> Shoftim

ועשית על פי הדבר אשר יגידו לך ... לא תסור מן הדבר אשר יגידו לך ימין ושמאל

Sruly Schnair In Shoftim, 5782

You shall do according to the word that they will tell you … You shall not deviate from the word that they will tell you, right or left. (17: 10,11)

As faithful Jews we adhere to emunas chachamim, faith in our sages – in the sages of each individual generation. Some, although observant, have difficulty accepting the interpretations of the Torah leaders concerning what they believe is fact. In a correspondence to such a misled Jew, Horav Eliyahu Eliezer Dessler, zl (Michtav M’Eliyahu), addresses the disputant who claimed that the Holocaust might have been at least partially averted had the Torah leaders of Eastern Europe encouraged the masses to emigrate to Eretz Yisrael. He explains that the Torah teaches us to submit in all moral judgment and outlook, even to…

Home -> 5782 -> Re'eh

שמור את חדש האביב ועשית פסח ... ועשית חג שבועות לד' אלקיך ... ושמחת לפני ד' ... חג הסוכות תעשה לך שבעת ימים ... ושמחת בחגך ... והיתה אך שמח

Sruly Schnair In Re'eh, 5782

You shall observe the month of springtime and perform the Pesach offering … You shall count seven weeks for yourself … You shall rejoice before Hashem… You shall make the festival of Succos for a seven-day period … You shall rejoice on your festival … And you will be completely joyous. (16:1,10,11,13,14,15)

The Baal HaTurim notes that with regard to the Yom Tov of Pesach, the Torah does not mention the mitzvah of simchah, joy. Concerning Shavuos, the Torah mentions simchah once, while regarding Succos, the Torah mentions it twice. He explains that, on Pesach, the crops are still growing in the field. Nothing has been harvested. Understandably, the farmer is (the Jews lived an agrarian lifestyle) nervous, hoping that he will be blessed with a good yield. Until that takes place, however, he is a bundle of nerves. The Torah does not compel him to rejoice. We have a mitzvah of…

Home -> 5782 -> Eikev

למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע ד' לאבתיכם לתת להם

Sruly Schnair In Eikev, 5782

In order to prolong your days and the days of your children upon the ground that Hashem has sworn to your ancestors to give to them. (11:21)

A fascinating dialogue in the Talmud (Berachos 8A) should inspire our attitude toward the Bais Haknesses, shul, that we frequent. Rabbi Yochanan lived to an unusually advanced age. Rabbi Yochanan heard that elderly Jews lived in Bavel. This caused him to wonder, “It is written, ‘In order to prolong your days and the days of your children upon the ground that Hashem has sworn to your ancestors to give to them.’ (This means Eretz Yisrael. In other words, the blessing of longevity is tied in with living in the Holy Land.)” Once they informed him, however, that the elders are…

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וייקץ יעקב משנתו ויאמר אכן יש ד' במקום הזה ואנכי לא ידעתי

Yaakov awoke from his sleep and said, “Surely Hashem is present in this place and I did not know.” (28:16)

ויאמר אבי ויאמר הנני בני

And he (Yitzchak) said, “Father,” and he (Avraham) said, “Here I am, my son.” (22:7)

ויאמר ד' מסיני בא... ממינו אש דת למו

He said: Hashem came from Sinai… from His right hand. He presented the fiery Torah to them. (33:2)

קל אמונה ואין עול

A G-d of faith without iniquity. (32:4)

והיה בשמעו את דברי האלה הזאת והתברך בלבבו לאמר שלום יהיה לי כי בשררות לבי אלך למען ספות הרוה את הצמאה

When he hears the statement of this oath/curse, he will imagine self-blessings, saying, “Peace will be my lot when I shall follow what my thoughts envision, so that the quenched may be added to the thirsty.” (29:18)

זכור את אשר עשה לך עמלק ... תמחה את זכר עמלק מתחת השמים

Remember what Amalek did to you… you shall wipe out the memory of Amalek from beneath the heaven. (25: 17,19)

כי השחד יעור עיני חכמים ויסלף דברי צדיקים

For the bribe will blind the eyes of the wise and make just words crooked. (16:19)

ועשית על פי הדבר אשר יגידו לך ... לא תסור מן הדבר אשר יגידו לך ימין ושמאל

You shall do according to the word that they will tell you … You shall not deviate from the word that they will tell you, right or left. (17: 10,11)

שמור את חדש האביב ועשית פסח ... ועשית חג שבועות לד' אלקיך ... ושמחת לפני ד' ... חג הסוכות תעשה לך שבעת ימים ... ושמחת בחגך ... והיתה אך שמח

למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע ד' לאבתיכם לתת להם

In order to prolong your days and the days of your children upon the ground that Hashem has sworn to your ancestors to give to them. (11:21)

YEARS

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