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Home -> 5786 -> Vayeira

קח נא את בנך את יחידך אשר אהבת את יצחק

Sruly Schnair
In Vayeira, 5786

Please take your son, your only one, whom you love, Yitzchak. (22:2)

Much has been written concerning Akeidas Yitzchak, the Binding of Yitzchak.  It was Avraham Avinu’s final test, yet it is called Akeidas Yitzchak.  Undoubtedly, Avraham Avinu telling his son that he had to relinquish his life for Hashem was an extremely demanding and challenging request.  Yitzchak’s submission to his father’s request represents what I would call turbulent submission.  This is especially true, considering that it was a father talking to a son, unlike concerning Avraham, when it was Hashem talking to a father.  Can we imagine the heart-wrenching conflict that Avraham, the Amud HaChesed, Pillar of Kindness and compassion, experienced…

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Home -> 5786 -> Lech Lecha

לך לך מארצך ....ויבא הפליט ויגד לאברהם העברי

Sruly Schnair
In Lech Lecha, 5786

Go for yourself from your land. (12:1)….Then there came (the fugitive) and told Avram, the Ivri. (14:13)

When the Torah introduces Noach, it adds the word b’dorosav, in his generations.  Chazal teach that this implies something special/specific about Noach’s righteousness is in comparison to the others in regard to his generation.  Some sages view this in his praise, i.e. he was a tzadik in such a morally profligate generation.  Had he lived in Avraham Avinu’s time, he would have been even more pious.  Others contend that Noach’s ability to rise above his generation was specifically because the society was so corrupt.  Indeed, had he lived in Avraham’s generation, he would not have risen to such spiritual stature. …

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Home -> Ha'azinu -> 5786

כי שם ד' אקרא הבו גדול לאלוקינו וישמן ישורון ויבעט

Sruly Schnair
In 5786, Ha'azinu

Yeshurun waxed fat and rebelled. (32:15)

It seems implied that prosperity has its dangers. The Torah intimates that, once the Jewish people’s financial portfolio took an upward turn, the people felt that they no longer were under Heavenly obligation. They had money; it was now a free-for-all. This is clearly not true. We see many bnei Torah who, some after struggling, finally make it in the world of commerce. They are extraordinary baalei tzedakah, supporting every organization from Torah institutions to welfare and social organizations. Indeed, these bnei Torah act with the greatest reverence toward fulfilling their Heavenly obligations. Apparently, not everyone can handle sudden wealth….

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Home -> 5785 -> Nitzavim

ובחרת בחיים למען תחיה אתה וזרעך

Sruly Schnair
In Nitzavim, 5785

And you shall choose life so that you will live, you and your offspring. (30:19)

We often make a mistake, thinking that one’s personal decisions affect him – and only him: “It is my life, and I will live it the way I want to live.”  The Torah intimates that such declarations are not only selfish; they are foolish.  One does not live only for himself.  (One who does is not really living. He is merely existing.)  We have responsibilities to our children – present and future.  For every choice that we make, we must factor in whether we are prepared or have the right to impose on our children the ramifications of the lifestyle…

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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 -> Eikev

והיה עקב תשמעון

Sruly Schnair
In Eikev, 5785

When you listen to these ordinances. (7:12)

Rashi explains that the Torah uses the word, eikav, which also means heel, to allude to the sort of mitzvos that people regard as relatively unimportant.  Thus, they tend to “tread upon them with their heels” figuratively. The Torah assures the nation that rewards will be in store for making an effort to observe mitzvos – especially those which, on the surface, appear insignificant.  Do we have a concept of a mitzvah that is on the lower rung of significance?  I think if we view the mitzvos from their Source – they are all from Hashem.  This alone renders each…

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Home -> 5785 -> Eikev

ואשר עשה לדתן ולאבירם בני אליאב

Sruly Schnair
In Eikev, 5785

And what he did to Dasan and Aviram sons of Eliav. (11:6)

Noticeably, the Torah mentions only Dasan and Aviram concerning the Korach rebellion against Moshe Rabbeinu’s leadership.  It seems to gloss over Korach, the leader of the rebellion.  He was the scoundrel who attempted to usurp Moshe’s authority.  In Parashas Pinchas (Bamidbar 26:9-11), the Torah does, likewise, mention Dasan and Aviram who were part of Korach’s congregation, but falls short of mentioning Korach.  The Ramban (commentary to Devarim 11:6) asks this question.  The Ohr HaChaim (commentary to Parashas Pinchas) explains that while Korach was the leader and the one whose name is identified most with the controversy, it was Dasan and…

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Home -> Masei -> 5785

אלה מסעי בני ישראל אשר יצאו מארץ מצרים... ויכתב משה את מוציא הם למסעיהם על פי ד' ואלה מסעיהם למוצאיהם

Sruly Schnair
In 5785, Masei

These are the journeys of Bnei Yisrael, who went forth from the land of Egypt… Moshe wrote their goings for the according to their journeys, according to the bidding of Hashem, and these were the journeys according to their goings forth. (33:1,2)

The Torah attributes much significance to Klal Yisrael’s forty-year journey throughout the wilderness – to the point that it details each one of its forty-two encampments. Apparently, we can derive much from this journey and each one of the stops Bnei Yisrael made. Horav Zakai, a student of Horav Chaim Volozhiner, zl, was a deeply righteous Jew, who had a profound understanding of all areas of Torah – both revealed and unrevealed. Every year, when he would recite the forty-two encampments listed at the beginning of Parashas Masei, he would break down in bitter weeping. When asked for an explanation…

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Home -> 5785 -> Pinchas

לכן אמר הנני נתן לו את בריתי שלום

Sruly Schnair
In Pinchas, 5785

Therefore, say: Behold! I give him my covenant of peace. (25:12)

At times, taking a stand for what is right requires enormous courage. Taking a stand, acting boldly to uphold Divine will, requires that one be an authentic yarei Shomayim, G-d-fearing Jew. Many “talk the talk,” but, when the situation demands that he “walk the walk,” his feet suddenly begin to hurt. Two individuals, (Tzelafchad’s daughters were actually five) Pinchas and Bnos Tzelafchad, went against the prevailing spiritual current, and either took decisive action or spoke up when it was not popular, and Hashem rewarded them. Why did they do it? Because it was the ratzon Hashem, Divine will. Let us…

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Home -> 5785 -> Balak

ויגר מואב מפני העם מאד

Sruly Schnair
In Balak, 5785

Moav became very frightened of the people. (22:3)

Were the Moavites really afraid that the Jews would overrun them? Does the Torah not exhort us, “You shall not distress Moav, and you shall not provoke war with them” (Devarim 2:9). Certainly, explains the Chasam Sofer, Moav was acutely aware that the Jews on their own would not harass them and surely not contend militarily with them. What did they fear? It was the Am, “the People” – the eirev rav, mixed multitude, who tagged along with the nation, claiming they wanted to join. It was this same eirev rav that catalyzed the Golden Calf, and it has been…

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