Emes – Page 33 – Peninim on the Torah

Sruly Schnair In Tzav, 5754

“And he placed upon him the choshen and he put in the choshen the urim and the tumim.” (8:8)

The urim v’tumim was a parchment upon which was written the Shem Ha’Meforash, Hashem’s Ineffable Name. Only when Moshe placed the choshen on Aharon were the urim v’tumim inserted in the choshen. This procedure seems strange. Would it not have been more convenient to simply place the parchment with the Name into the choshen before the Kohen Gadol put it on? Horav Dovid Feinstein, Shlita, derives an important lesson from this process. The choshen symbolizes fairness and integrity in financial dealings, which is why it was called the choshen ha’mishpat, breastplate of justice. This choshen was attached to the ephod,…

Home -> 5754 -> Yisro

Sruly Schnair In Yisro, 5754

“And you shall provide out of the people able men, G-d fearing, men of truth, hating unjust gain… and Moshe chose able men out of Yisrael.” (18:21,25)

This pasuk seems to imply that it would not be easy to find truly honest and G-d fearing men. Indeed, Moshe had to rely upon ruach ha’kodesh, Divine inspiration, in determining the true nature of these men. Horav Moshe Shternbuch, Shlita, points out that individuals of such laudable character do not seek to publicize themselves as they are secure in their own self-image. They tend to hide from public recognition. Moshe had to resort to a somewhat novel approach for finding these unique individuals. The Chezkuni makes a profound interpretation of G-d fearing men. He suggests that a true yoreh…

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Sruly Schnair In Bo, 5754

“And it shall be when your son asks you in time to come saying: what is this? You shall say to him, with a strong hand Hashem has brought us out of Egypt.” (13:14)

In this parsha, Rashi attributes this question to the she’eino yodeah lish’ol, the son who is not even able to ask. This response is given to the wicked son in the Hagaddah! What relationship is there between one who knows not to question and one who is wicked? We may suggest that in Torah chinuch, education, there is no room for compromise. If one receives the wrong education it is tantamount to receiving no education. One who is devoid of Torah will ultimately be satisfied with misleading ideas and thoughts. The foundation of the pedagogic process is the ability to motivate…

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. …

Home -> Vayechi -> 5754

Sruly Schnair In 5754, Vayechi

“And Yisrael stretched out his right hand and placed (it) upon Efraim’s head . . . and his left (hand he placed) on Menashe’s head . . . and he (Yosef) held up his father’s hand to remove it.” (48:14,17)

Why did Yaakov not change Menashe and Efraim’s position, thereby avoiding the necessity of criss-crossing his hands over them? The commentators cite various responses to this question. Horav Chaim M’Volozhin z.t.l. offers a profound insight into Yaakov’s behavior. The nature of a person is to minimize his friend’s virtues, while simultaneously exaggerating his failings. This represents an unconscious attempt to allay one’s own insecurities. One foolishly thinks that he improves himself by denigrating others. This characteristic becomes manifest when two people stand facing each other. The right hand of one is across from his friend’s left hand and vice versa. …

Home -> Mikeitz -> 5754

Sruly Schnair In 5754, Mikeitz

“And now let Pharaoh look for a discreet and wise man . . . And let him appoint overseers over the land and take up the fifth part of the land in the seven years of plenty.” (41:33,34)

When one recognizes the truth, regardless of its unpleasant nature, he should immediately respond to it. Horav Yaakov Weinberg, Shlita, makes this observation from Pharaoh’s actions. Upon listening to Yosef’s interpretation of his dreams, Pharaoh immediately promoted Yosef to an exalted position. Imagine Pharaoh’s emotions at the time. To take a lowly Hebrew slave out of the king’s dungeon and ennoble him above everyone is unimaginable. Yet, Pharaoh did exactly that. He was faced with the obvious truth that Yosef was superior to everyone. He responded accordingly. What really was so outstanding about Yosef? What distinguished Yosef’s actions and words…

Home -> 5778 -> Shoftim

תמים תהיה עם ד' אלקיך

Sruly Schnair In Shoftim, 5778

You shall be wholehearted with Hashem, Your G-d. (18:13)

Temimus, simple faith, is not so simple. It takes a special person, whose faith in Hashem is unequivocal, to achieve temimus. It requires one: to live a life of acquiescence; to ask no questions; to believe that everything is for the good; to maintain wholesome belief in Hashem that everything that occurs in one’s life is Divinely orchestrated. The tamim lives only in the moment. The future is completely in the hands of Hashem. Horav Pinchas Koritzer, zl, teaches that only two mitzvos or observances are to be carried out with Hashem: temimus, wholehearted faith; and tznius, modesty. (Hatznea leches im…

Home -> 5778 -> Eikev

וזכרת את כל הדרך אשר הוליכך ד' אלקיך זה ארבעים שנה במדבר

Moshe Marcovich In Eikev, 5778

You shall remember the entire road on which Hashem, your G-d, led you these forty years in the wilderness. (8:2)

The Mesillas Yesharim (Perek 1) writes: “For all the circumstances of this world, whether favorable or adverse, are in reality tests for a person to overcome.” Poverty and wealth are both challenges; likewise, tranquility and suffering are tests “provided” by Hashem for the purpose of giving the person the opportunity to garner reward once he successfully emerges triumphant. Life is a test, an opportunity to excel. The very awareness that what confronts us at every turn is nothing more than a test makes the encounter bearable – and surmountable. The Torah enjoins us to remember the travail and difficulty that…

Home -> 5778 -> Va'eschanan

אנכי ד' אלקיך אשר הוצאתיך מארץ מצרים

Moshe Marcovich In Va'eschanan, 5778

I am Hashem, your G-d, Who took you out of Egypt. (5:6)

In his Bais Elokim (Shaar Hayesodos 12), the Mabit observes that the first five Dibros/Commandments, which were on the right side of the Luchos, address mitzvos which are bein adam laMakom, between man and Hashem. The five commandments on the left side address mitzvos bein adam la’chaveiro, between man and fellow man. Interestingly, the commandments which relate to mitzvos between man and G-d are textually much longer than those which are bein adam la’chaveiro. Three of these are comprised of two words. He explains that, while each letter of the commandments has great cosmic significance [there are 620 letters in…

Home -> 5778 -> Chukas

וירם משה את ידו ויך את הסלע במטהו פעמים

Moshe Marcovich In Chukas, 5778

Then Moshe raised his arm and struck the rock with his staff twice. (20:11)

When Moshe Rabbeinu struck the stone, instead of speaking to it, as per his instructions from Hashem, his actions were considered to be sinful. As a result, he was not permitted to enter into Eretz Yisrael. The commentators offer a number of different explanations to shed light on Moshe’s error. Rashi says that altering Hashem’s command from “speaking” to “striking” was wrong. Other commentators attribute the error to his reaction, the derogatory manner in which he spoke to the people: Shimu na hamorim, “Listen, you rebellious ones/fools.” Whether the issue was becoming angry or referring to descendants of the Avos,…

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“And he placed upon him the choshen and he put in the choshen the urim and the tumim.” (8:8)

“And you shall provide out of the people able men, G-d fearing, men of truth, hating unjust gain… and Moshe chose able men out of Yisrael.” (18:21,25)

“And it shall be when your son asks you in time to come saying: what is this? You shall say to him, with a strong hand Hashem has brought us out of Egypt.” (13:14)

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

“And Yisrael stretched out his right hand and placed (it) upon Efraim’s head . . . and his left (hand he placed) on Menashe’s head . . . and he (Yosef) held up his father’s hand to remove it.” (48:14,17)

“And now let Pharaoh look for a discreet and wise man . . . And let him appoint overseers over the land and take up the fifth part of the land in the seven years of plenty.” (41:33,34)

תמים תהיה עם ד' אלקיך

You shall be wholehearted with Hashem, Your G-d. (18:13)

וזכרת את כל הדרך אשר הוליכך ד' אלקיך זה ארבעים שנה במדבר

You shall remember the entire road on which Hashem, your G-d, led you these forty years in the wilderness. (8:2)

אנכי ד' אלקיך אשר הוצאתיך מארץ מצרים

I am Hashem, your G-d, Who took you out of Egypt. (5:6)

וירם משה את ידו ויך את הסלע במטהו פעמים

Then Moshe raised his arm and struck the rock with his staff twice. (20:11)

YEARS

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