Vaeira – Page 13 – Peninim on the Torah

“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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Rabbi L. Scheinbaum In Vaeira, 5755

“And I will take you out from under the suffering of Egypt, and I will save you from their bondage, and I shall redeem you with an outstretched arm… And I shall take you to Me for a nation… and you will know that I am Hashem your G-d.” (6:6,7)

Horav Yecheskel Abramski z.l., used to say that without the special “glasses” of the Torah, an individual can not really attain an appreciation of the wonders of Hashem. In the light of the Torah one is better able to acknowledge His Divine guidance of this world in general, and the activities of each individual specifically. Indeed, even the overt miracles which Hashem “performs” make a limited impression upon those who lack the proper Torah hashkafah, outlook/perspective. Horav Abramski applied this theory to the interpretation of the pesukim concerning the geulah, redemption from Egypt, in the following manner: “And I will…

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Rabbi L. Scheinbaum In Vaeira, 5755

“And I will bring you to the land… and I will give it to you (for) a heritage.” (6:8)

Eretz Yisrael has been given to Am Yisrael as an inheritance. The concept of inheritance implies several lessons regarding our obligation to and relationship with Eretz Yisrael. A yerushah, inheritance, does not mandate a kinyan, a specific act of acquisition. The yerushah becomes the possession of the inheritor, even if his attention is diverted from it at the time. Wherever the inheritor may be, the inheritance becomes his possession. Likewise, notes Horav Mordechai Ilan z.l., is Eretz Yisrael’s relationship with us. Even when we are in galus, exile, it is kept guarded, waiting for our return. Eretz Yisrael is our…

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Rabbi L. Scheinbaum In Vaeira, 5755

“Behold, Bnei Yisrael have not listened to me, how then shall Pharaoh listen to me?” (6:12)

Rashi explains that this is one of the ten instances of kal v’chomer, a fortiori argument, in the Torah. The commentators ask the obvious question. Does the Torah not give a reason for Bnei Yisrael’s reluctance to listen to Moshe? The Torah clearly states, “And they did not listen to Moshe because of impatience of spirit and cruel bondage (6:9).” This is not a kal v’chomer, since the reason that Bnei Yisrael did not listen to Moshe evidently does not apply to Pharaoh. Therefore, Pharaoh might even have been impressed with Moshe’s words, so that he would have submitted to…

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Rabbi L. Scheinbaum In Vaeira, 5755

“For a three day journey we will go in the wilderness.” (8:23)

The clear objective of Moshe’s mission was that Bnei Yisrael leave Egypt unconditionally. Why, then, did Moshe misrepresent his real purpose by merely asking for a three day respite from their servitude so that they could serve Hashem? The Ra’Mah asserts that the strategy was deliberate. If Moshe were to ask Pharaoh to fully release the Jews from slavery, his request would have absolutely been denied. The mission, however, was a pretense to punish Pharaoh for not listening to Hashem. If Pharaoh were to have been confronted with a demand that was perhaps “excessive,” like releasing an entire nation of…

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Rabbi L. Scheinbaum In Vaeira, 5755

“I have sinned this time, Hashem is the righteous one and I and my people are wicked.” (9:27)

We do not find Pharaoh making any such concession after any of the other plagues. Was makas barad, the plague of hail, so “enlightening” that Pharaoh was inspired to condemn himself and his nation, while simultaneously offering plaudits to Hashem? Horav Aharon Rotter, Shlita, offers a very pragmatic response. Rashi explains that the physical composition of the hail was unique in that two chemically opposed substances mixed together. Indeed, the hail was viewed as a neis b’soch neis, miracle within a miracle. Fire and hail, which is essentially water, made “peace” with each other to do the will of Hashem….

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Sruly Schnair In Vaeira, 5754

“And the years of the life of Levi were 137 years.” (6:16)

Horav Avigdor Miller, Shlita, suggests that the secret of this family’s success and virtue is found in this pasuk. Levi, who was four years Yosef’s senior, lived 23 years longer than he. During Yosef’s tenure as viceroy of Egypt, he undoubtedly supervised the complete spiritual education and development of his extended family. After Yosef’s death, which was generally at the same time as the demise of most of his brothers, a spiritual decline among the surviving brothers began. After all, a deterioration was to be expected in light of the loss of Yosef’s spiritual leadership. The exposure to the decadence…

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Sruly Schnair In Vaeira, 5754

“And the frog(s) came up and covered the land of Egypt.” (8:2)

Rashi explains that originally there was only one frog. The Egyptians attempted to kill this frog by beating it. As they continued beating, it divided into swarms and swarms of frogs. Horav Itze’le Voloshiner z.t.l. asks what would have occurred if they had not provoked and beat that original frog? Probably nothing! Why, then, did they foolishly continue the beating, only to see their endeavor “backfire” and produce more frogs? He responds that this lack of self- control is human nature. Every provocation encourages a reciprocal response. Each time the Egyptians saw the frogs’ “response” they, in reaction, kept on…

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Rabbi L. Scheinbaum In Vaeira, 5753

“And Hashem spoke to Moshe and Aharon, and he charged them to (lead) Bnei Yisrael (6:13)

Rashi explains that Hashem enjoined Bnei Yisrael‘s first “leadership” to guide them gently and patiently. The Midrash is more explicit in demanding forbearance from Bnei Yisrael’s leadership. Regardless of the people’s reluctance to obey, even if they respond to their leaders with animosity and impudence, the leaders must, nonetheless, patiently accept their behavior. Community service is demanding and may become demeaning. It can literally destroy a lesser individual. One who cannot maintain his composure in stressful situations is not qualified for a position of community leadership. Horav Shlomo Wolbe, Shlita, emphasizes that patience and forbearance are necessary attributes for…

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Rabbi L. Scheinbaum In Vaeira, 5753

“And I will harden the heart of Pharaoh.” (7:3)

We are taught that every person has before him two paths: the path of good and life, and the path of evil and death. One of our prime tenets of faith is that we the have the freedom to choose between these contrasting paths. Pharaoh was evidently so evil that this opportunity was denied to him. There is a divergence of opinions among the commentaries regarding this denial. A unique insight offered by Horav Simcha Zissel, z.l., of Kelm sheds light upon this problem. He explains that by increasing Pharaoh’s obstinacy, Hashem was revealing the true character of evil-doers who…

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

“And I will take you out from under the suffering of Egypt, and I will save you from their bondage, and I shall redeem you with an outstretched arm… And I shall take you to Me for a nation… and you will know that I am Hashem your G-d.” (6:6,7)

“And I will bring you to the land… and I will give it to you (for) a heritage.” (6:8)

“Behold, Bnei Yisrael have not listened to me, how then shall Pharaoh listen to me?” (6:12)

“For a three day journey we will go in the wilderness.” (8:23)

“I have sinned this time, Hashem is the righteous one and I and my people are wicked.” (9:27)

“And the years of the life of Levi were 137 years.” (6:16)

“And the frog(s) came up and covered the land of Egypt.” (8:2)

“And Hashem spoke to Moshe and Aharon, and he charged them to (lead) Bnei Yisrael (6:13)

“And I will harden the heart of Pharaoh.” (7:3)

YEARS

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