Challenge – Page 12 – Peninim on the Torah

וקמו שבע שני רעב ואחריהן ונשכח כל השבע בארץ מצרים

The seven years of famine will arise after them, and all the abundance in the land of Egypt will be forgotten. (41:30)

When Yosef described the sorry state of affairs during the years of hunger, he said that the hunger would be so devastating that no one would be able to recollect the previous wonderful years of abundance. This was represented by the seven lean cows swallowing up the seven healthy cows in such a manner that the presence of the seven healthy cows would not even be a memory. They would be gone, disappeared, as if they had never existed. Ramban suggests that Yosef was alluding to Pharaoh that the years of famine would be no ordinary famine, where one can…

Home -> Mikeitz -> 5781

ויקרא יוסף את שם הבכור מנשה כי נשני אלקים את כל עמלי ואת כל בית אבי

Sruly Schnair In 5781, Mikeitz

Yosef called the name of the firstborn Menashe for, “G-d has made me forget all my hardship and all my father’s household.” (41:51)

After years of overcoming challenges and adversity, pain and enslavement, Yosef is freed and overnight catapulted to undreamed of leadership, luxury and dignity. He marries and is blessed with his firstborn son whom he names Menashe. He chooses this name because of its relationship with nashoh, forget. Thus, Yosef declares: “This name (which implies forgetting) is my declaration of gratitude to Hashem for allowing me to be able to forget my hardship and my father’s household (which was, for Yosef, the beginning of his hardship). A cursory reading of the name and its implications leaves the reader perplexed. Is this…

Home -> Vayeishev -> 5781

וישב יעקב בארץ מגורי אביו

Sruly Schnair In 5781, Vayeishev

Yaakov settled in the land of his father’s sojourning. (37:1)

Chazal infer from the variation in the text describing Yaakov’s taking up residence, vayeishev, he settled, from that of his father, migurei, sojourning, which implies wandering that Yaakov sought to settle, finally to relax in one place with a roof over his head and not worry about what tomorrow would bring. No one questions that Yaakov Avinu had his fill of struggles and troubles. Would it be so terrible for him to have a little tranquility? Chazal, quoted by Rashi, say: Yaakov bikeish leisheiv b’shalvah, the Patriarch wanted to settle down in tranquility. As a result, Hashem sent the Yosef…

Home -> Vayeishev -> 5781

וישראל אהב את יוסף מכל בניו כי בן זקנים הוא לו ... וישנאו אתו ... ויקנאו בו אחיו

Sruly Schnair In 5781, Vayeishev

Now Yisrael loved Yosef more than all of his sons since he was a child of his old age… so they hated him … so his brothers were jealous of him. (37:3,4,11)

The controversy that ensued between Yosef and his brothers was much deeper than sibling rivalry. Certainly, it was understandable that their father favored the son born to Rachel Imeinu after years of barrenness. Yosef was an exceptional young man who studied Torah with his father and had much in common with him. Under normal circumstances, they would have overlooked their father’s love for Yosef, but they felt that Yosef was a rodef, pursuer, who was bent on destroying them and assuming their spiritual position. They simply could not ignore this. Nonetheless, we wonder how the brothers questioned the daas Torah,…

Home -> 5781 -> Vayishlach

ויירא יעקב מאד ויצר לו

Sruly Schnair In Vayishlach, 5781

Yaakov became very frightened, and it distressed him. (32:8)

Chazal (Midrash Rabbah 75:13) expound on Yaakov Avinu’s prayer to Hashem, a prayer that was generated by fear of Eisav. Chazal say, V’raah es Eisav she’hu ba mei’rachok, “When Yaakov saw Eisav coming from afar,” he immediately began praying more passionately, until Hashem assured him that all would be well. He would protect Yaakov. Apparently, the closer Eisav came to Yaakov our Patriarch became more fearful, until he actually saw him from afar, at which point he went all out in terms of the intensity of his prayer. Yaakov’s fear of confrontation begs elucidation. It is not as if Yaakov…

Home -> 5781 -> Vayishlach

ויותר יעקב לבדו ויאבק איש עמו עד עלות השחר... ויגע בכף ירכו... והוא צלע על ירכו

Sruly Schnair In Vayishlach, 5781

Yaakov was left alone and a man fought with him until the break of dawn… and he struck Yaakov’s thigh… and Yaakov was limping. (32:25,26,32)

The encounter between Yaakov Avinu and the mysterious man is fraught with questions. First, how can the Torah say that our Patriarch was left alone? A Jew is never alone. Hashem Yisborach is always with us. Melo kol haaretz k’vodo, “The entire world is filled with His Glory.” Furthermore, Hashem promised Yaakov, V’Anochi eheyeh imach, “I will be with you.” Yaakov might have been distant from human encounter, but he certainly was not alone. Second, in the battle that ensued between Yaakov and the “ish”/angel of Eisav, why did the angel choose specifically to strike Yaakov’s ability to move, i.e….

Home -> 5781 -> Toldos

הקל קול יעקב והידים ידי עשו

Sruly Schnair In Toldos, 5781

The voice is Yaakov’s voice, but the hands are Eisav’s hands. (27:22)

Yitzchak Avinu sensed a contradiction. The manner in which the “son” who stood before him spoke was gentle, pleasant and respectful. Hence, he assumed that it was Yaakov who stood before him. On the other hand, once he felt his hairy arms, he thought it was Eisav. Alternatively, the power of Yaakov’s voice was in his ability to plead with Hashem through the medium of prayer. Eisav was a “hands on” man; he lived with his hands – plundering and murdering. Nothing stood in the way of his hands. One question that weighs heavily on the reader: If Yitzchak questioned…

Home -> 5781 -> Vayeira

כי ידעתיו למען אשר יצוה את בניו ואת ביתו אחריו

Sruly Schnair In Vayeira, 5781

For I have loved him because he commands his children and his household after him. (18:19)

Chinuch ha’banim, educating our children, inculcating them with the moral/ethical values of our Torah expounded by Chazal, is the primary role with which parents are charged. Hashem says that He loves Avraham Avinu because he places education uppermost in his mind. Everything that Avraham did contained an educational aspect. He lived to serve Hashem. We can perform no greater service to the Almighty than one which imbues others and brings them closer to serving Hashem. We can derive a number of lessons from this pasuk. First, one is not included under the rubric of a yarei Hashem, G-d-fearing Jew, unless…

Home -> 5781 -> Noach

ויולד נח שלשה בנים את שם את חם ואת יפת

Sruly Schnair In Noach, 5781

Noach had begotten three sons: Shem, Cham, and Yafes. (6:10)

Rav Daniel Yoffe, zl, was a distinguished layman who lived in Berlin (circa 1760). He contributed to the support of Torah and its disseminators. Despite his total devotion to Orthodoxy, he suffered greatly from the indignity and shame brought on him by his son-in-law, David Friedlander. Originally from Konigsberg, his son-in-law had moved to Berlin and established the Jewish Free School so that Jewish children could be schooled in secular Jewish studies as well as traditional studies. His lack of faith in the continuity of the Jewish nation, coupled with an ever-increasing attraction to Christianity and the lifestyle it inspired,…

Home -> 5781 -> Bereishis

והארץ היתה תהו ובהו וחשך על פני תהום...ויאמר אלקים יהי אור ויהי אור... ויבדל אלקים בין האור ובין החשך

Sruly Schnair In Bereishis, 5781

When the earth was astonishingly empty, with darkness upon the surface of the deep. (1:2) G-d said, “Let there be light,” and there was light, and G-d separated between the light and the darkness. (1:3,4)

In what must be the most interpreted, but yet remains the most enigmatic, ambiguous pesukim, the Torah commences with the story of Creation. It is a topic which can be studied for a lifetime and its interpretation still remains elusive, because its profundity is far above our mortal cognitive limitations. Just to give the reader snippets to think about, I cite from Kol HaTorah by Horav Eliyahu Munk, zl, concerning the phrase v’choshech al pnei sehom; “with darkness upon the surface of the deep.” The Ramban explains that darkness is not to be thought of as an absence of light,…

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וקמו שבע שני רעב ואחריהן ונשכח כל השבע בארץ מצרים

The seven years of famine will arise after them, and all the abundance in the land of Egypt will be forgotten. (41:30)

ויקרא יוסף את שם הבכור מנשה כי נשני אלקים את כל עמלי ואת כל בית אבי

Yosef called the name of the firstborn Menashe for, “G-d has made me forget all my hardship and all my father’s household.” (41:51)

וישב יעקב בארץ מגורי אביו

Yaakov settled in the land of his father’s sojourning. (37:1)

וישראל אהב את יוסף מכל בניו כי בן זקנים הוא לו ... וישנאו אתו ... ויקנאו בו אחיו

Now Yisrael loved Yosef more than all of his sons since he was a child of his old age… so they hated him … so his brothers were jealous of him. (37:3,4,11)

ויירא יעקב מאד ויצר לו

Yaakov became very frightened, and it distressed him. (32:8)

ויותר יעקב לבדו ויאבק איש עמו עד עלות השחר... ויגע בכף ירכו... והוא צלע על ירכו

Yaakov was left alone and a man fought with him until the break of dawn… and he struck Yaakov’s thigh… and Yaakov was limping. (32:25,26,32)

הקל קול יעקב והידים ידי עשו

The voice is Yaakov’s voice, but the hands are Eisav’s hands. (27:22)

כי ידעתיו למען אשר יצוה את בניו ואת ביתו אחריו

For I have loved him because he commands his children and his household after him. (18:19)

ויולד נח שלשה בנים את שם את חם ואת יפת

Noach had begotten three sons: Shem, Cham, and Yafes. (6:10)

והארץ היתה תהו ובהו וחשך על פני תהום...ויאמר אלקים יהי אור ויהי אור... ויבדל אלקים בין האור ובין החשך

When the earth was astonishingly empty, with darkness upon the surface of the deep. (1:2) G-d said, “Let there be light,” and there was light, and G-d separated between the light and the darkness. (1:3,4)

YEARS

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