Emes – Page 31 – Peninim on the Torah

כי קרוב אליך הדבר

Rather, the matter is very near to you. (30:14)

Veritably, the term “near” (to you) is relative. One could be standing on top of something, but, if he is unaware of it, the item remains elusive. It could be under him, but, in his mind, it is across the ocean. If one does not know where to look, distance plays no role. I remember during the sixties when many spiritually lost people went searching for religious meaning and spirituality in the mountains of Tibet. They, of course, returned empty-handed, because they did not know what to look for. Had they had an understanding of the meaning of Judaism, they…

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Sruly Schnair In 5756, Ki Sisa

“The people saw that Moshe had delayed in descending the mountain, and the people gathered around Aharon and said to him, ‘Rise up, make for us gods… for this man Moshe… we do not know what became of him.'” (32:1)

In the Yalkut Shimoni, Chazal relate a dialogue that transpired between the Satan and Bnei Yisrael on the fortieth day after Moshe went up the mountain. “Where is Moshe your teacher?” asked the Satan of Bnei Yisrael. “He went up the mountain,” they responded. Undaunted by the people’s faith in their leader, the Satan attempted to convince them that he was late in returning and had probably died. After all, could a human being survive forty days without bread or water? Yet, they maintained their devotion to Moshe despite the Satan’s efforts to dissuade them. In a final attempt to…

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Sruly Schnair In Terumah, 5756

“And I shall speak with you from atop the cover… that is on the ark of the testimonial tablets… and you shall make a table of shittim (acacia) wood.” (25:22,23)

In a novel exposition, a number of commentators explain the juxtaposition of the Shulchan to the Aron in the following manner. The Shulchan attests to an individual’s integrity and worthiness for Olam Haba. The Shulchan is the symbol of prosperity. It represents the demand upon every Jew to share his material abundance with those less fortunate than he. The Shulchan testifies that its owner has fulfilled his obligation to others. Rabbeinu Bachya cites a custom that was performed by a number of pious individuals in France. They would have their table taken apart in order to build their aron, coffin….

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Sruly Schnair In Terumah, 5756

“Within the rings of the Aron shall remain the poles, they may never be removed from it.” (25:15)

Rashi adds one word, okugk, forever, which according to Horav Yitzchak Goldwasser, Shlita, implies a profound thought. The badim, carrying poles of the Aron Ha’Kodesh, were never to be removed from the Aron. Thus, the badim were an integral part of the Aron. The Leviim who carried the Aron by “the badim” were carrying the actual Aron. There is no distinction between the Aron and its badim; they are one and the same. We may add to this thought. Badim serve as a metaphor for the supporters of the Torah. They can never separate themselves from the Torah which they…

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Sruly Schnair In Mishpatim, 5756

“From a false matter you shall keep far away.” (23:7)

The Torah administers its admonishment against falsehood in an idiosyncratic manner. Rather than discoursing about the evils of falsehood and its devastating effect on people, the Torah simply states, “Distance yourself from falsehood.” Lies are so reprehensible and destructive that no room for dialogue can co-exist. One must detach himself from falsehood in any form. We suggest that in light of the text, the Torah‘s admonition may be viewed as pragmatic advice. This approach is especially crucial in view of the fact that well-intended individuals may become involved in endeavors that reek of deception and hypocrisy. Why are people of…

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Sruly Schnair In Yisro, 5756

“You shall not take the Name of Hashem, your G-d, in vain.” (20:7)

The Torah admonishes us not to swear falsely or in vain. Horav Reuven Katz, z.l., interprets this pasuk homiletically. Do not “raise up/attach Hashem’s Name to that which is false. Do not misguide people by placing Hashem’s endorsement on your illicit behavior. Regrettably, some individuals resort to the most cruel forms of character assassination in order to undermine, and even destroy, communal Torah-oriented endeavors. They present their deeds under the guise of l’shem shomayim, in the Name of Heaven. Their negative propaganda thinly veils an apparent disdain for the individual or organization they seek to defame. These individuals publicly proclaim…

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Sruly Schnair In Vaeira, 5756

“We will go on a three day journey in the wilderness, and bring offerings to Hashem, our G-d.” (8:23)

Why did Hashem tell Moshe to ask Pharaoh for a three-day “pass” to serve Hashem in the desert? Did any obstacle preclude Hashem’s “ability” to have Pharaoh permit Bnei Yisrael to leave indefinitely? Moshe should have simply told Pharaoh, “Our time of servitude is up; we are prepared to leave this country forever.” Regardless of the demand, Pharaoh dissented. Only when he was “encouraged” by the effects of the plagues did he relent and “allow” us to leave Egypt. Another question that confronts us is Pharaoh’s obstinate refusal to permit Bnei Yisrael from taking this short three day retreat. The…

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Sruly Schnair In 5756, Vayechi

Gather yourselves together, that I may tell you that which shall befall you in the end of days. Assemble yourselves and hear, you sons of Yaakov and listen unto Yisrael your father (49:1,2)

The commentators raise a number of questions regarding the text of Yaakov’s command to his sons to prepare themselves for the final blessings which they were to receive from him: First, why must this message be conveyed in the presence of all the brothers assembled together? Second, what is the significance of the word, “hear/listen”? What else are they supposed to do, if not listen to Yaakov? Third, why does the pasuk begin by referring to the Patriarch as Yaakov and end by calling him Yisrael? Horav Eliyahu Schlesinger Shlita, cites Horav Baruch Epstein z.l., who, in his sefer Baruch…

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Sruly Schnair In 5756, Vayechi

And Yaakov lived in the land of Egypt seventeen years. (47:28)

Vayechi is considered to be a parsha setumah, a sealed parsha, because in the Sefer Torah there is no sign distinguishing it from the previous parsha, Vayigash. Chazal teach us that when Yaakov passed away, the hearts and eyes of Klal Yisrael became sealed from the affliction of the shibud, slavery. This statement is enigmatic. We are taught in the beginning of Sefer Shemos that as long as any member of the original émigrés that came with Yaakov was still alive, Klal Yisrael was not enslaved. Second, if the reason for the lack of “space” between parshios is attributed to…

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Sruly Schnair In 5756, Vayigash

“And he (Yaakov) sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen.” (46:28)

In citing the Midrash which interprets the word, ruvk as “to teach,” Rashi uses a word which lends ambiguity to his statement. He says “to prepare for him a House of Study.” Why does Rashi add the word “for him?” He should have simply said to make a House of Study. Why is it necessary to emphasize that it was “for him”? When Horav Eliyahu Meir Bloch, z.l., came to these shores together with Horav Chaim Mordechai Katz, z.l., to rebuild Yeshivas Telz, he used this Rashi as the source for maintaining the yeshivah in the same character and form…

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כי קרוב אליך הדבר

Rather, the matter is very near to you. (30:14)

“The people saw that Moshe had delayed in descending the mountain, and the people gathered around Aharon and said to him, ‘Rise up, make for us gods… for this man Moshe… we do not know what became of him.'” (32:1)

“And I shall speak with you from atop the cover… that is on the ark of the testimonial tablets… and you shall make a table of shittim (acacia) wood.” (25:22,23)

“Within the rings of the Aron shall remain the poles, they may never be removed from it.” (25:15)

“From a false matter you shall keep far away.” (23:7)

“You shall not take the Name of Hashem, your G-d, in vain.” (20:7)

“We will go on a three day journey in the wilderness, and bring offerings to Hashem, our G-d.” (8:23)

Gather yourselves together, that I may tell you that which shall befall you in the end of days. Assemble yourselves and hear, you sons of Yaakov and listen unto Yisrael your father (49:1,2)

And Yaakov lived in the land of Egypt seventeen years. (47:28)

“And he (Yaakov) sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen.” (46:28)

YEARS

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