Emes – Page 3 – Peninim on the Torah

וישראל אהב את יוסף מכל בניו כי בן זקנים הוא לו

Yisrael loved Yosef best of all his sons, he was a child of his old age. (37:3)

The Torah teaches us that Yaakov Avinu’s love for Yosef exceeded his love for his other sons. On the surface, this favoritism seems to have been the precursor of the tragic strife that ultimately led to mechiras Yosef. One wonders why Yaakov, who personally knew the pitfalls of partiality and the resulting discord that can reign between siblings, not have taken a different route upon raising his children. The simple, straightforward explanation is that Yaakov’s love for Yosef was not about Yosef, but about his mother, Rachel Imeinu. We all remember the story well. Yaakov came to Charan, met Rachel…

Home -> 5786 -> Vayishlach

ויאמר שלחני כי עלה השחר. ואמר לא אשלחך כי אם ברכתני

Sruly Schnair In Vayishlach, 5786

Then he said, “Let me go for dawn has broken.” And he said, “I will not let you go unless you bless me.” (32:27)

The dialogue between Yaakov Avinu and Eisav’s angel begs elucidation. It appears that Yaakov sought to secure the angel’s approval to validate his receipt of the blessings. This would teach us that consent and approval carry weight; they can elevate or diminish the value of one’s deeds. Since when does Eisav’s or his angels’ approval determine the appropriateness of Yaakov’s actions? Who cares if they scream “foul”? Horav Yeruchem Levovitz, zl, explains that man is often misled by certain actions and activities, because externally they bespeak compassion, mercy and observance. Appearances, however, are deceiving. It may look good; it may…

Home -> 5786 -> Vayishlach

ויאמר לא יעקב יאמר עוד שמך כי אם ישראל כי שרית עם אלקים ועם אנשים ותוכל

Sruly Schnair In Vayishlach, 5786

He said, “Your name shall no longer be Yaakov, but Yisrael, because you have commanding power with the Divine and with men, and you have prevailed.” (32:29)

The Kedushas Levi offers an interesting explanation for Yaakov Avinu’s name change. We can identify two types of people or, rather, two forms of avodah, service/relationship with Hashem. Some (this too is not easy) direct their hearts solely to Hashem when they are engaged in avodas ha’kodesh, sacred service, such as, tefillah, Torah study and mitzvah observance. At these times, they are completely immersed in Hashem’s Presence. Once davening is over, or they close their seforim and enter the marketplace, however, they bid Hashem “goodbye,” and their focus shifts radically. They have departed from their relationship with the Heavenly sphere….

Home -> 5786 -> Chayei Sarah

ברוך ד' אלוקי אדוני אברהם אשר לא עזב חסדו ואמתו מעם אדוני

Sruly Schnair In Chayei Sarah, 5786

Blessed is Hashem, the G-d of my master, Avraham, who did not abandon His kindness and truth with my master. (24:27)

Eliezer’s declaration of gratitude concerning the chesed, kindness, he received is understandable. He arrived in Aram Naharaim for the purpose of finding a wife for Yitzchak Avinu, and he immediately met Rivkah, the perfect candidate. Where does emes, truth, enter into the equation? Horav Chaim Mordechai Katz, zl, explains that, indeed, the concept of chesed is complex. It is possible that a person who offers assistance possesses a kind and generous heart. It is also possible, however, that this person, despite all his kindness, does not. For example, a person may demonstrate kindness which actually stems from egotism. This type…

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. …

Home -> 5786 -> Bereishis

ויאמר אלקים נעשה אדם בצלמנו כדמותנו

Sruly Schnair In Bereishis, 5786

And Hashem said, “Let us make man in our Image in our likeness. (1:26)

Chazal (Bereishis Rabbah 8:5) teach that, when Hashem set out to create man, the angels organized themselves into groups – pro and con. Chesed, Kindness, “advised” Hashem to create man, because he would behave kindly and benevolently to others. Emes, Truth, disagreed, claiming that man would be filled with lies; thus, his presence in this world would be harmful. Hashem listened to their positions and then proceeded to fling Truth to the ground. This is alluded to in Daniel (8:12), V’sashleich emes artzah, “He threw Truth earthward” (and created Man). This Midrash begs elucidation. If, in fact, man is full…

Home -> 5786 -> Bereishis

ומעץ הדעת טוב ורע לא תאכל ממנו

Sruly Schnair In Bereishis, 5786

But of the Tree of Knowledge, of Good and Bad, you must not eat thereof. (2:17)

Adam Ha’Rishon was the yetzir kapav shel HaKadosh Baruch Hu, formed and created by Hashem. Yet, he sinned. He had one single mitzvah – not to eat from the Tree of Knowledge. He could not withstand the temptation, however, and he sinned. We have 613 mitzvos and are commanded to observe them all. Obviously, a disparity exists between us and Adam. Adam did not have a yetzer hora, evil inclination – nothing to provoke him to commit anything negative; yet, he sinned. In his Moreh Nevuchim, Rambam posits that by sinning, Adam gained his greatest glory: the faculty of bechirah…

Home -> V'zos HaBrachah -> 5786

ויקבר אתו בגי

Sruly Schnair In 5786, V'zos HaBrachah

And He buried him in the depression. (34:6)

According to one exposition of Rashi, the Torah alludes to the idea that Moshe Rabbenu buried himself. Nothing is above Hashem and His relationship with Moshe. Indeed, we have no manner of fathoming our leader’s greatness. Thus, burying himself, although certainly possible, is a concept that eludes us. Perhaps, the following story might shed some light on this idea. While no mortal can possibly bury himself, he could perform acts of kindness that earn him a place of burial which, for all intents and purposes, would have otherwise probably not have occurred, as was the case in the following story….

Home -> 5785 -> Nitzavim

כי קרוב אלך הדבר מאד בפיך ובלבבך לעשותו

Sruly Schnair In Nitzavim, 5785

Rather, the matter is very near to you – in your mouth and in your heart – to perform it. (30:14)

A quiet tragedy plays itself out in the lives of many – not in failure, but in refusal to even take that step forward to begin. We are filled with excuses (some call it rationalizations): “It is just not me;” “I am not cut out for that;” “I cannot wrap my head around it;” “It rubs me the wrong way.” Obviously, we became more creative in excusing our failure to even try. For some, it is a fear of failure; for others, it is discomfort with initiating change, for yet others making up one’s mind is too difficult, too demanding,…

Home -> 5785 -> Ki Seitzei

כי יהיה לאיש בן סורר ומורה

Sruly Schnair In Ki Seitzei, 5785

If a man will have a wayward and rebellious son. (21:18)

Seeing the whole picture is the only way one can say that he has actually seen something. Looks are deceiving, and what on the surface appears to be harsh may actually be the opposite. The case of the ben sorer u’moreh, wayward and rebellious son, is a perfect example. A boy who has just become a bar-mitzvah is persistently acting wayward and rebellious. He refuses to obey his parents, and he indulges in gluttony and stealing from his parents to support his drives. The parents bring him before bais din who rule that, in his case, since he will do…

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וישראל אהב את יוסף מכל בניו כי בן זקנים הוא לו

Yisrael loved Yosef best of all his sons, he was a child of his old age. (37:3)

ויאמר שלחני כי עלה השחר. ואמר לא אשלחך כי אם ברכתני

Then he said, “Let me go for dawn has broken.” And he said, “I will not let you go unless you bless me.” (32:27)

ויאמר לא יעקב יאמר עוד שמך כי אם ישראל כי שרית עם אלקים ועם אנשים ותוכל

He said, “Your name shall no longer be Yaakov, but Yisrael, because you have commanding power with the Divine and with men, and you have prevailed.” (32:29)

ברוך ד' אלוקי אדוני אברהם אשר לא עזב חסדו ואמתו מעם אדוני

Blessed is Hashem, the G-d of my master, Avraham, who did not abandon His kindness and truth with my master. (24:27)

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

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

ויאמר אלקים נעשה אדם בצלמנו כדמותנו

And Hashem said, “Let us make man in our Image in our likeness. (1:26)

ומעץ הדעת טוב ורע לא תאכל ממנו

But of the Tree of Knowledge, of Good and Bad, you must not eat thereof. (2:17)

ויקבר אתו בגי

And He buried him in the depression. (34:6)

כי קרוב אלך הדבר מאד בפיך ובלבבך לעשותו

Rather, the matter is very near to you – in your mouth and in your heart – to perform it. (30:14)

כי יהיה לאיש בן סורר ומורה

If a man will have a wayward and rebellious son. (21:18)

YEARS

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