Commitment – Page 12 – Peninim on the Torah

כי תקנה עבד עברי

When you acquire a Hebrew bondsman. (21:2)

The Torah selected the laws concerning the purchase of an eved Ivri and the master/servant relationship between the master and his Hebrew bondsman to be the opening mitzvah following the nation’s receiving the Torah at Har Sinai. This Revelation and Giving of the Torah culminated their redemption from Egypt and their becoming Hashem’s select people. In order to understand the preeminence of this mitzvah and its overarching significance for molding the national character of Klal Yisrael, I cite the commentary of the Sefer Chinuch. The mitzvah of eved Ivri is the adjudication of the law concerning the Hebrew bondsman: to…

Home -> 5782 -> Mishpatim

ויבא משה ויספר לעם את כל דברי ד'... ויען כל העם ויאמרו כל הדברים אשר דבר ד' נעשה קול אחד

Sruly Schnair In Mishpatim, 5782

Moshe came and told the people all the words of Hashem… and the entire people responded with one voice and they said, “All the words that Hashem has spoken, we will do.” (24:3)

There is a debate among the Rishonim concerning this parsha, which records Hashem’s instructions to Moshe Rabbeinu vis-à-vis the Torah and the nation’s affirmative response. Rashi contends that the events mentioned in this parsha actually preceded the Revelation and the Giving of the Torah – which is recorded in Parashas Yisro. As far as sequence is concerned, we apply the principle: Torah is not necessarily written in chronological order. Other Rishonim, among them Ramban and Ibn Ezra, feel that these events occurred following the Giving of the Torah. In any event, we will digress and focus on the actual Giving…

Home -> 5782 -> Bo

וראה את הדם על המשקוף ועל שתי המזוזות

Sruly Schnair In Bo, 5782

And He (Hashem) will see the blood on the lintel and on the two doorposts. (12:23)

We have two contrasting reasons for our nation’s redemption from Egypt. Rashi (Shemos 12:6) cites the Mechilta which attributes their release to their involvement in the mitzvos of: Korban Pesach, the Pesach offering; and Bris Milah, when they circumcised themselves. They smeared the mingled blood on the doorposts and entrances of their homes as a sign of their unwavering commitment to Hashem. In the same Mechilta, Rav Huna quotes Bar Kappara, who asserts that Klal Yisrael merited the Exodus due to their adherence to four staples of Judaism: they kept their Jewish names; they maintained their language; they did not…

Home -> 5782 -> Bo

זכור את היום הזה אשר יצאתם ממצרים מבית עבדים כי בחזק יד הוציא ד' אתכם מזה ולא יאכל חמץ

Sruly Schnair In Bo, 5782

Remember this day on which you departed from Egypt, from the house of bondage, for with a strong hand Hashem removed you from here and, therefore, chametz may not be eaten. (13:3)

Zachor, remember, is written in the infinitive form which implies that yetzias Mitzrayim, the exodus from Egypt, should be remembered constantly. Thus, we recite the remembrance with the recitation of the third paragraph of the Shema. Interestingly, the Exodus is the only such miraculous episode which the Torah commands us to remember daily. It is certainly not the only miracle that we, as a nation, experienced. Our history is replete with miracles. Why does yetzias Mitzrayim take center stage, such that we must constantly reiterate it. Furthermore, the Torah is addressing the miracle of the Exodus. Why is the prohibition…

Home -> 5782 -> Vaeira

הם המדברים אל פרעה... להוציא את בני ישראל ממצרים הוא משה ואהרן

Sruly Schnair In Vaeira, 5782

They are the ones who spoke to Pharaoh… to take Bnei Yisrael out of Egypt; this was Moshe and Aharon. (6:27)

The Torah introduces the partnership of Moshe Rabbeinu and Aharon HaKohen as Klal Yisrael’s designated leaders who were Divinely charged to lead the Jewish People from Egypt. It was through them that Pharaoh and his people were meted out the Ten Plagues. The Torah introduces them here with a genealogical backdrop, beginning with their great-grandfather, Levi, his children and grandchildren, culminating with Moshe and Aharon. This would have been sufficient. The Torah, however, adds, “This was Moshe and Aharon,” which, on the surface, appears to be a superfluous statement. Of course, they are Moshe and Aharon. Who else? Rashi explains…

Home -> Vayechi -> 5782

ואתם חשבתם עלי רעה אלקים חשבה לטובה... וינחם אותם וידבר על לבם

Sruly Schnair In 5782, Vayechi

Although you intended me harm, G-d intended it for good … Thus he comforted them and spoke to their heart. (50:20,21)

Sefer Bereishis ends on a note of consolation, as Yosef intimates to his brothers that they had all been part of a larger Divine Plan. It began with the creation of the world, followed by: the sin of Adam HaRishon; the Great Flood; the Dispersal; Avraham Avinu and Akeidas Yitzchak, the birth of the prodigal twins, Yaakov and Eisav; the twelve Shevatim, tribes, and their role in the mechiras, sale, of Yosef. It concluded with Yosef, who was the subject of much suffering, forgiving and comforting his brothers. In this episode, the individuals were neither winners nor losers, just Shivtei…

Home -> 5782 -> Toldos

הנה אנכי הולך למות ולמה זה לי בכרה

Sruly Schnair In Toldos, 5782

“Look, I am going to die, of what use to me is a birthright?” (25:32)

Eisav’s negative position vis-à-vis the bechorah, birthright, is clear: He was not interested in it. His reason: “I am going to die, of what use to me is a birthright?” Rashi explains Eisav’s rationale. He was likely to die as a result of performing the sacrificial service improperly. A deeper understanding of this may be that a life of relinquishment, or spiritual life as he knew it, was tantamount to death. Eisav viewed spirituality, with its various demands and strictures, as an imposition on his desired lifestyle. He was on earth to live – not die. A sincere person understands…

Home -> 5782 -> Chayei Sarah

ותאמר שתה וגם גמליך אשקה

Sruly Schnair In Chayei Sarah, 5782

And she said, “Drink, and I will even water your camels.” (24:46)

Rivkah is lauded for her incredible sensitivity and kindness in offering water to Eliezer. This was the finishing touch upon which her selection to be Yitzchak Avinu’s wife was predicated. Imagine, someone has been wearily trudging through the sun-baked wilderness. His throat is parched; he is sweating profusely. He badly needs water. Would the person who reaches out to him with a jug of water be considered especially kind or, simply a decent human being? Horav Eliyahu Dushnitzer, zl, explains that Rivkah’s greatness shone forth when she offered to water the camels as well. Eliezer had asked for a drink…

Home -> 5782 -> Vayeira

והאלקים נסה את אברהם

Sruly Schnair In Vayeira, 5782

G-d tested Avraham. (22:1)

The question is obvious: Why is the Akeidah, Binding (of Yitzchak), considered a test of Avraham Avinu’s conviction? One would think that for a thirty-seven-year old man to “stretch out his neck” and prepare to be slaughtered as an offering to Hashem is an extraordinary test of his own faith. Why is it not considered the test of Yitzchak? The commentators, each in his own idiomatic manner, offer an insightful explanation. Yitzchak Avinu achieved a level of spirituality which was extraordinary. As the first one willing to allow his father to slaughter him as a sacrifice to Hashem, Yitzchak not…

Home -> 5782 -> Vayeira

וישב אברהם אל נעריו... וישב אברהם בבאר שבע

Sruly Schnair In Vayeira, 5782

Avraham returned to his young men… and Avraham stayed at Be’er Sheva. (22:19)

The Torah informs us that following the Akeidah, Avraham Avinu, made an about face and returned home with the two lads – assistants (Eliezer and Yishmael) who had accompanied him and Yitzchak Avinu on this momentous journey. Four people left – three people returned. Where was Yitzchak? Targum Yonasan explains that the future Patriarch, who was prepared to relinquish his life for Hashem, seems missing from the equation. Apparently, Avraham had sent his primary son to Shem ben Noach to study in his yeshivah. Yitzchak spent the next three years studying Torah from Shem. This directive begs elucidation. Why did…

You have Successfully Subscribed!

Back to Home -> Mishpatim ->

כי תקנה עבד עברי

When you acquire a Hebrew bondsman. (21:2)

ויבא משה ויספר לעם את כל דברי ד'... ויען כל העם ויאמרו כל הדברים אשר דבר ד' נעשה קול אחד

Moshe came and told the people all the words of Hashem… and the entire people responded with one voice and they said, “All the words that Hashem has spoken, we will do.” (24:3)

וראה את הדם על המשקוף ועל שתי המזוזות

And He (Hashem) will see the blood on the lintel and on the two doorposts. (12:23)

זכור את היום הזה אשר יצאתם ממצרים מבית עבדים כי בחזק יד הוציא ד' אתכם מזה ולא יאכל חמץ

Remember this day on which you departed from Egypt, from the house of bondage, for with a strong hand Hashem removed you from here and, therefore, chametz may not be eaten. (13:3)

הם המדברים אל פרעה... להוציא את בני ישראל ממצרים הוא משה ואהרן

They are the ones who spoke to Pharaoh… to take Bnei Yisrael out of Egypt; this was Moshe and Aharon. (6:27)

ואתם חשבתם עלי רעה אלקים חשבה לטובה... וינחם אותם וידבר על לבם

Although you intended me harm, G-d intended it for good … Thus he comforted them and spoke to their heart. (50:20,21)

הנה אנכי הולך למות ולמה זה לי בכרה

“Look, I am going to die, of what use to me is a birthright?” (25:32)

ותאמר שתה וגם גמליך אשקה

And she said, “Drink, and I will even water your camels.” (24:46)

והאלקים נסה את אברהם

G-d tested Avraham. (22:1)

וישב אברהם אל נעריו... וישב אברהם בבאר שבע

Avraham returned to his young men… and Avraham stayed at Be’er Sheva. (22:19)

YEARS

Subscribe To Our Newsletter

You have Successfully Subscribed!