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Home -> Vayikra -> 5754

Sruly Schnair
In 5754, Vayikra

“When a ruler sins.” (4:22)

Rashi cites the Sifri which translates the word rat, when, as implying hrat, fortunate and praised. This refers to a generation whose ruler directs himself to bring an atonement for a sin committed in error. How much more so when he repents of his deliberate sins!  Why should the entire generation be credited for having a penitent leader? What role does the community play in its leader’s desire to publicly seek atonement for his transgressions? Horav Moshe Shternbuch, Shlita, cites Rav Yisrael Salanter z.l. who explained this Chazal in the following manner. Some communal leaders do not follow in the…

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Home -> 5754 -> Yisro

Sruly Schnair
In Yisro, 5754

“Now I know that Hashem is greater than all the gods.” (18:11)

Rashi explains Yisro’s statement in the following manner, “I knew Him in the past, but now I know him even more intensively.”  Affirming one’s recognition of the Almighty is no small statement.  Nonetheless, what was so unique about Yisro that an entire parsha in the Torah is dedicated to his name? He became Moshe’s confidante and chief advisor. Consequently, the entire Klal Yisrael and its leadership accorded him the greatest honor. It seems peculiar that all this esteem was directed towards Yisro solely because he recognized Hashem’s eminence.  Horav Chaim M. Katz z.t.l. explains, that Yisro distinguished himself by joining…

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Home -> 5754 -> Bo

Sruly Schnair
In Bo, 5754

“And it shall be to you a sign upon your hand, and for a memorial between your eyes.” (13:9)

The Talmud in Menachos 36a derives from this pasuk that one should first put the tefillin shel yad on the arm, then the tefillin shel rosh on the head. When he removes the tefillin he should first remove the shel rosh. For, when the shel rosh is on his head, he should be wearing both tefillin.  There are a number of reasons for this halacha. The Chezkuni suggests a novel pedagogic approach.  Before one can make an external sign, before he can promulgate his ideas and beliefs, he must initially concretize the beliefs in his own mind. They must become…

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Home -> 5754 -> Vaeira

Sruly Schnair
In Vaeira, 5754

“Behold, Bnei Yisrael will not listen to me, how then shall Pharaoh hear me, for I am of uncircumcised lips.” (6:12)

Moshe Rabbeinu was reluctant to accept the position as spokesman and leader of Bnei Yisrael. Moshe’s reason is clear. How could Pharaoh accept Moshe, if Bnei Yisrael, the people whom he was attempting to rescue, themselves did not believe in him? Much has been discussed by the commentators regarding Moshe’s kal v’chomer, a ‘priori argument. Bnei Yisrael had a somewhat justifiable reason for not heading Moshe. They were overwhelmed and dejected. They yearned for freedom, but they were too discouraged to hope for it.  On the other hand, Pharaoh had no reason to ignore Moshe’s words, other than pure obstinacy. …

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Home -> Vayechi -> 5754

Sruly Schnair
In 5754, Vayechi

And Yosef died . . . and he was put in a coffin in Egypt.” (50:26)

The family was unable to remove Yosef’s body from Egypt. Indeed, had Yosef not been under oath to remove Yaakov’s body from Egypt for burial, it would also have been impossible. Horav Avigdor Miller, Shlita, suggests that these instances demonstrate the enormous impossibility of having procured permission for the entire Bnei Yisrael to leave Egypt.  Since this was the situation under Yosef’s rule, how much more inconceivable would this venture be some 210 years later under the tyrannical Egyptian bondage. They might have despaired and completely assimilated in response to the hopeless situation, had it not been for Yosef’s dying…

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Home -> Vayechi -> 5754

Sruly Schnair
In 5754, Vayechi

“By you shall Yisrael bless, saying: Hashem shall make you as Efraim and Menashe.” (48:20)

Rashi interprets the pasuk above to mean that whoever blesses his sons will bless them with their (Efraim and Menashe’s) blessing.  Indeed, the standard blessing of father to son is, “Hashem shall make you as Efraim and as Menashe.” What was unique about these two brothers that so endeared them to Yaakov? Why do they, from amongst all the tribes, stand conspicuous as the paradigm for blessing? Horav Eliezer Sorotzkin, Shlita, suggests the following reason. Although the shevatim, tribes, were unique in their yiraas shomayim, fear of Heaven, they were regrettably hampered by strife and discord.  The brothers’ jealousy of…

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Home -> Vayigash -> 5754

Sruly Schnair
In 5754, Vayigash

“And Yosef sustained his father and his brothers… And they brought their cattle unto Yosef, and Yosef gave them bread . . . and he provided them with bread.” (47:12,17)

Rashi understands the word okvbhu to mean “he led (them).” He thus interprets the verse, “Yosef controlled the Egyptians by means of the bread which he gave them.” This contrasts to the word okfkfhu, “he sustained (them),” which is emphasized regarding Yosef’s brothers. Horav Z. Sorotzkin z.t.l. explains the contrasting choice of words. While okfkfhu means simply “to sustain,” okvbhu also means “to manage” or “to provide.” The Jew will not allow himself to be sold in exchange for bread. His commitment to Torah and Yidishkeit is resolute. Only Eisav was prepared to sell his birthright and his soul for…

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Home -> Vayeishev -> 5754

Sruly Schnair
In 5754, Vayeishev

“These are the generations of Yaakov; Yosef.” (37:2)

Rashi cites the Midrash which draws a parallel between Yaakov and Yosef. Whatever happened to Yaakov similarly occurred to Yosef. The former was hated by his brother, and the latter was also despised by his brothers. The former’s brother sought to kill him, just as the latter’s brothers also sought to destroy him. Horav Elchanan Wasserman z.t.l.  advances this thought by applying the famous dictum of “Whatever happens to the “fathers” is a portent for their “sons.” The dilemmas confronting Yaakov in his “relationship” with Esov and Lavan are a presage for Klal Yisrael’s external relationship in galus, exile, among…

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Home -> 5778 -> Shoftim

ידינו לא שפכה את הדם הזה

Sruly Schnair
In Shoftim, 5778

“Our hands have not spilled this blood.” (21:7)

Chazal (Sotah 45b) ask: “Did anyone suspect the elders of committing murder?” They mean to say that they did not see the traveler (deceased) and had no part in allowing him to go on his way – alone, without food or escort. If the elders would have been guilty of this neglect, they would be considered as having (his) blood on their hands. The elders/leaders of a community have an enormous responsibility. When they renege their responsibility, and, as a result, someone is hurt – they have blood on their hands. The commentators debate whose blood the elders are atoning….

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Home -> 5778 -> Re'eh

את הברכה אשר תשמעו אל מצות ד' אליכם

Moshe Marcovich
In Re'eh, 5778

The blessing: that you hearken to the mitzvos of Hashem, your G-d. (11:27)

The blessing – that you listen (hearken). Should it not have written im tishme’u, if you will listen? Asher, that (you will listen), sounds as if it is referring to one’s ability to listen. I would assume that we all have the ability. It is only a question concerning our desire to listen. The Torah appears to focus on ability, rather than on desire. Perhaps the Torah is teaching us a lesson concerning listening: Listen with your heart – not only with your ears. Deep listening via the emotional compass of one’s heart allows one to hear the “sounds” of…

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