Sruly Schnair – Page 67 – Peninim on the Torah

קדש לי כל בכור פטר כל רחם בבני ישראל באדם ובבהמה לי הוא

Sruly Schnair In Bo, 5782

Sanctify for Me every firstborn of Bnei Yisrael, of man and animal, they are Mine. (13:2)

The mitzvah of Pidyon HaBen, redeeming the firstborn, is directly connected to yetzias Mitzrayim, the Egyptian exodus. Hashem refers to the bechorim, first born: Li hu, “They are Mine.” Rashi explains that Hashem smote the Egyptian firstborn and spared their Jewish counterparts. He acquired the Jewish firstborn. The decree was solely directed towards the Egyptian firstborn; makas bechoros, the plague of the smiting of the firstborn, was the coupe de grace of the ten makkos, plagues, with which Hashem struck the Egyptians. What does it have to do with the Jews? Horav Shlomo Wolbe, zl, cites a Novoradok (Yeshivas Bais…

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זכור את היום הזה אשר יצאתם ממצרים מבית עבדים כי בחזק יד הוציא ד' אתכם מזה ולא יאכל חמץ

Sruly Schnair In Bo, 5782

Remember this day on which you departed from Egypt, from the house of bondage, for with a strong hand Hashem removed you from here and, therefore, chametz may not be eaten. (13:3)

Zachor, remember, is written in the infinitive form which implies that yetzias Mitzrayim, the exodus from Egypt, should be remembered constantly. Thus, we recite the remembrance with the recitation of the third paragraph of the Shema. Interestingly, the Exodus is the only such miraculous episode which the Torah commands us to remember daily. It is certainly not the only miracle that we, as a nation, experienced. Our history is replete with miracles. Why does yetzias Mitzrayim take center stage, such that we must constantly reiterate it. Furthermore, the Torah is addressing the miracle of the Exodus. Why is the prohibition…

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וידבר אלקים אל משה ויאמר אליו אני ד'

Sruly Schnair In Vaeira, 5782

Hashem spoke to Moshe and said to him, “I am Hashem.” (6:2)

The context of the word dabeir, speak, connotes a stronger, harsher form of speech. Rashi explains that the Torah is implying that Hashem rebuked Moshe Rabbeinu for his previous complaint: Lamah Ha’reiosa la’am hazeh, “(My Lord) why have You done evil to this people?” (Shemos 5:22): This implies that the lack of success of Moshe’s mission to Pharaoh was attributable to Hashem’s lack of support of his efforts. Veritably, Moshe was not blaming Hashem; he wondered why Hashem permitted Pharaoh to do such evil to His People. Pharaoh was a despot. Why did Hashem grant him license to inflict pain…

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וידבר אלקים אל משה ויאמר אליו אני ד'

Sruly Schnair In Vaeira, 5782

Hashem spoke to Moshe and said to him, “I am Hashem.” (6:2)

We relate to Hashem through various Names which are attached to His Attributes. Elokim represents Din, Strict Justice, while Hashem represents Rachamim, Mercy. Thus, when the pasuk begins with the Name Elokim, we know that Middas HaDin, the Attribute of Strict Justice, comes into play, and that what Hashem is about to say or do will reflect Din. The Midrash (Shemos Rabbah 6:1) notes that Middas HaDin wanted to harm Moshe Rabbeinu for the manner in which he complained about the Jews’ enslavement. He was a powerful advocate, but one does not accuse Hashem of not acting justly (so to…

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ולקחתי אתכם לי לעם

Sruly Schnair In Vaeira, 5782

I shall take you to Me for a people. (6:7)

Hashem chose the Jews as His People when He gave them the Torah. This was the watershed event that began with the Jews’ liberation from Egypt where they had been subjugated to the most cruel and debasing enslavement. When Klal Yisrael left Egypt, it was hardly evident that they would, in the space of a few months, be privy to the greatest Revelation of all time and receive the Torah, which would establish them as a nation under Hashem – His Nation. Veritably, the raison d’etre of the Jews’ liberation from Egypt was their receiving the Torah. This might be…

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הם המדברים אל פרעה... להוציא את בני ישראל ממצרים הוא משה ואהרן

Sruly Schnair In Vaeira, 5782

They are the ones who spoke to Pharaoh… to take Bnei Yisrael out of Egypt; this was Moshe and Aharon. (6:27)

The Torah introduces the partnership of Moshe Rabbeinu and Aharon HaKohen as Klal Yisrael’s designated leaders who were Divinely charged to lead the Jewish People from Egypt. It was through them that Pharaoh and his people were meted out the Ten Plagues. The Torah introduces them here with a genealogical backdrop, beginning with their great-grandfather, Levi, his children and grandchildren, culminating with Moshe and Aharon. This would have been sufficient. The Torah, however, adds, “This was Moshe and Aharon,” which, on the surface, appears to be a superfluous statement. Of course, they are Moshe and Aharon. Who else? Rashi explains…

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וימת יוסף וכל אחיו וכל הדור ההוא

Sruly Schnair In 5782, Shemos

Yosef died, and all his brothers and that entire generation. (1:6)

The Midrash (Shemos Rabbah 1:8) teaches that as long as any member of the original seventy souls that comprised Yaakov Avinu’s family that descended with him to Egypt was alive, the Egyptians did not enslave them. In other words, shibud Mitzrayim, the bondage to which the Jews were subjected, did not begin right away. Why was this? How did the group of seventy protect their descendants? Horav Aharon Cohen, zl (Rosh Yeshivas Chevron), explains that every member of that unique group enjoyed a close, personal relationship with the Patriarch. As a result, he had greatly influenced and inspired each of…

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ויהי כי יראו המילדות את האלקים ויעש להם בתים

Sruly Schnair In 5782, Shemos

And it was because the midwives feared G-d that He made for them houses. (1:21)

The meyaldos, midwives, risked their lives to save and sustain the Jewish infants. Pharaoh was a mass murderer; he would have had no problem adding two more Jewish women to his list of victims. Yet, the Torah underscores not their act of saving the children, but that their behavior was the result of a deep-rooted sense of yiraas Shomayim, fear of Hashem. Imagine, if a Jew who had saved his fellow’s life at great risk to himself is presented to us. Would we laud his yiraas Shomayim or his life-saving efforts? Why does the Torah focus on their fear of…

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ותרא את התיבה בתוך הסוף ותשלח את אמתה ותקחה

Sruly Schnair In 5782, Shemos

She saw the basket among the reeds, and she sent her maidservant and she took it. (2:5)

Rashi cites Chazal (Shemos Rabbah 1:21), who expound that amah (translated above as maidservant) means arm (she stretched out her arm), and, according to their interpretation, her forearm became long (stretched) many amos (cubits) to enable her to reach the basket and draw the basket out of the water. Bisyah’s (daughter of Pharaoh) behavior begs elucidation. Apparently, she was a few cubits away from the basket. What possessed her to think that she could just stretch out her hand and reach the basket? She experienced a miracle, since, by natural convention, she should not have been able to reach the…

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ויגדל משה ויצא אל אחיו וירא בסבלתם

Sruly Schnair In 5782, Shemos

Moshe grew up and went out to his brethren and observed their burdens. (2:11)

Pharaoh did not enslave the members of Shevet Levi, which, considering his evil character, is an anomaly. He was a cruel despot who had no regard for the feelings of others. He considered himself to be a deity, fearing and respecting no one. Why would he be lenient towards Shevet Levi? Horav Yonasan Eibeshutz, zl, offers a practical explanation which goes to the core of the concept of nosei b’ol im chaveiro, sharing the yoke/empathizing with (the plight of) one’s fellow. Pharaoh’s astrologers told him that the man who would be the Jews’ savior would hail from Shevet Levi. Pharaoh…

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קדש לי כל בכור פטר כל רחם בבני ישראל באדם ובבהמה לי הוא

Sanctify for Me every firstborn of Bnei Yisrael, of man and animal, they are Mine. (13:2)

זכור את היום הזה אשר יצאתם ממצרים מבית עבדים כי בחזק יד הוציא ד' אתכם מזה ולא יאכל חמץ

Remember this day on which you departed from Egypt, from the house of bondage, for with a strong hand Hashem removed you from here and, therefore, chametz may not be eaten. (13:3)

וידבר אלקים אל משה ויאמר אליו אני ד'

Hashem spoke to Moshe and said to him, “I am Hashem.” (6:2)

וידבר אלקים אל משה ויאמר אליו אני ד'

Hashem spoke to Moshe and said to him, “I am Hashem.” (6:2)

ולקחתי אתכם לי לעם

I shall take you to Me for a people. (6:7)

הם המדברים אל פרעה... להוציא את בני ישראל ממצרים הוא משה ואהרן

They are the ones who spoke to Pharaoh… to take Bnei Yisrael out of Egypt; this was Moshe and Aharon. (6:27)

וימת יוסף וכל אחיו וכל הדור ההוא

Yosef died, and all his brothers and that entire generation. (1:6)

ויהי כי יראו המילדות את האלקים ויעש להם בתים

And it was because the midwives feared G-d that He made for them houses. (1:21)

ותרא את התיבה בתוך הסוף ותשלח את אמתה ותקחה

She saw the basket among the reeds, and she sent her maidservant and she took it. (2:5)

ויגדל משה ויצא אל אחיו וירא בסבלתם

Moshe grew up and went out to his brethren and observed their burdens. (2:11)

YEARS

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