Shemos – Page 14 – Peninim on the Torah

“And take this staff in your hand with which you shall perform the signs.” (4:17)

Up until this point Hashem had not yet instructed Moshe to perform any specific act with the signs He had shown him. At this juncture, Hashem told Moshe to take the staff with him and then use it to perform the various “signs”, indicating that he was Hashem’s messenger. Horav S.R. Hirsch, z.l., explains the significance of these signs and the manner in which they communicated to Pharaoh his own inadequacy, and his need to rely upon Hashem. Man acknowledges that he may not have the power to control his destiny. He does, however, believe he has the capacity to…

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Rabbi L. Scheinbaum In 5755, Shemos

“And they said, ‘An Egyptian man rescued us from the shepherds.'” (2:19)

The Midrash states that there is a more profound meaning to the words, “An Egyptian man rescued us.” They do not refer to Moshe, but rather to the Egyptian whom Moshe originally slew in Egypt. This individual was the “cause” of Bnos Yisro’s rescue from the shepherds. He actually catalyzed the cycle of events which resulted in Bnos Yisro’s appearance in Midyan. The Midrash offers an interesting parable to elucidate this statement. A man, who was bitten by a poisonous snake, ran to the river to wash out the venom. The moment that he arrived at the river he heard…

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Rabbi L. Scheinbaum In 5755, Shemos

“And Moshe said, ‘I will turn aside now and I will see this great sight –why the bush is not burnt.'” (3:3)

The Yalkut Shimoni cites a dispute between R’ Yochanon and Reish Lakish concerning the extent of Moshe’s “turning aside.” R’ Yochanon says that Moshe stepped three steps out of his way while Reish Lakish contends that Moshe merely turned his neck. Hashem responded, “Moshe, you troubled yourself to see (the bush); by your life, I will reveal My Countenance through you.” In citing this Yalkut, Horav Simcha Zissel Broide, Shlita, acknowledges the remarkable reward for performing a seemingly minor act. Moshe devoted seventy years of tireless commitment to Bnei Yisrael in Egypt. He reflected true Yiraas Shomayim, fear of Heaven,…

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Rabbi L. Scheinbaum In 5755, Shemos

“And he (Moshe) cast it upon the ground and it became a serpent and Moshe fled from it. And Hashem said to Moshe, ‘Send forth your hand and grasp its tail’, and he sent forth his hand and grasped it and it became a staff in his palm.” (4:3,4)

Horav Avigdor Miller, Shlita, offers a profound homiletic rendering of the dialogue between Hashem and Moshe concerning the miraculous transformation of the staff to a serpent. Moshe was reluctant to accept leadership because he feared he would fall prey to the yetzer hara, evil inclination, of pride and glory-seeking. This is symbolized by the serpent to which the staff was transformed. From the genesis of man, the serpent has been the symbol of evil. Instead, Hashem desired to instruct Moshe that failure to accept leadership in areas of Jewish concern, areas of virtue, benevolence and kindness to others, is in…

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“And the anger of Hashem was kindled against Moshe and He said, ‘Is there not Aharon, your brother, the Levi? I know that he can surely speak’ …and he went and he met him at the mountain of G-d, and he kissed him.” (4:14,27)

The Torah relates that when Moshe refused to go to Pharaoh, Hashem became angry and told Moshe that his brother Aharon would be the spokesman instead of him. Describing Hashem’s anger, the Torah uses the phrase, ;t rjhu, which, according to Chazal, reflects a high degree of anger. It indicates that Hashem intends to punish the offender with midaas ha’din, the attribute of Divine justice, devoid of any rachamim, mercy. If this was the case, what was Moshe’s punishment? There does not seem to be any major punishment meted out to Moshe as a result of his resistance to go…

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Rabbi L. Scheinbaum In 5753, Shemos

“And these are the names of Bnei Yisrael who came into Egypt.” (1:1)

Rashi cites the Midrash which states that Bnei Yisrael were counted twice as a result of Hashem’s great love for them. They were counted when they were about to go down to Egypt. They were counted a second time after their deaths. They made their mark both in life and in death. It is not sufficient to have lived and made one’s mark only during one’s lifetime. How many of us bequeath a legacy after death for our children and ensuing generations to inherit? People are born and die. During their lifetimes, many lead productive lives. Each individual must examine,…

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Rabbi L. Scheinbaum In 5753, Shemos

“And when Hashem saw that he turned aside to see, Hashem called to him from the midst of the bush.” (3:4)

Horav M. D. Soloveitchik, Shlita, notes the Torah‘s emphasis on Moshe’s “turning aside to see.” Such a wondrous fire burning in the desert should have attracted attention. Moshe, however, was the one who (was) ,utrk rx – turned to identify this unique fire. Moshe sought every opportunity to perceive, to attain whatever wisdom he could grasp. His love of wisdom was a natural result of his search for truth. This is the essence of a true talmid chacham. He is the consummate student of wisdom, always searching to satisfy his incessant desire for spiritual excellence. One who is complacent and…

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Rabbi L. Scheinbaum In 5753, Shemos

“Take off your shoes from your feet, for the place wherein you stand is holy ground.” (3:5)

This is the first reference in the Torah to the consecration of sacred ground. Hashem instructed Moshe to remove his shoes when treading upon this sacred soil. The custom to walk barefoot in the Bais Hamikdash originated from this pasuk. Indeed, even today the Kohanim remove their shoes when they approach the Duchan to bless the people. Although shoes have become an accepted convention to cover a part of the body, they were essentially designed for protection. Horav Moshe Swift, z.l., suggests that Hashem’s imperative to Moshe has a profound meaning for us. One whose feet are protected can walk…

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Rabbi L. Scheinbaum In 5753, Shemos

“And Hashem said I have surely seen the affliction of My people who are in Egypt and their cry I have heard … because I know of their pain.” (3:7)

Hashem appeared to Moshe for the very first time in a burning thorn bush. Rashi explains the symbolism of the bush as representing Hashem’s “personal” sensitivity to Klal Yisrael’s pain and anguish – vrmc hfbt ung. Indeed, as Rashi states later in Parashas Mishpatim (24:10), even after the redemption Hashem kept brickwork from the time of the Egyptian bondage under His Heavenly throne. This attribute of caring for others and sharing their affliction is an essential attribute of a Torah leader. Upon seeing the burning bush, Moshe pondered why it was not being consumed. As he neared the bush, he…

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Rabbi L. Scheinbaum In 5752, Shemos

“And Yosef died and all his brothers and all that generation. And the land was filled with them… and there arose a new king who did not know Yosef.” (1:6-8)

The opening pesukim of this parsha deal with the history of the first generation of Bnei Yisrael in the Egyptian exile. They imply that there are three stages in the process of the spiritual decline of Jewish life. First, the entire generation of immigrants dies. The “old school” passes on and disappears. Some children, even if they are not “practicing Jews,” will not exhibit their indifference to Judaism in the presence of their parents out of fear that it would break their hearts. Often children refrain from breaking with their heritage until immediately after their parents’ death. Such behavior illustrates…

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“And take this staff in your hand with which you shall perform the signs.” (4:17)

“And they said, ‘An Egyptian man rescued us from the shepherds.'” (2:19)

“And Moshe said, ‘I will turn aside now and I will see this great sight –why the bush is not burnt.'” (3:3)

“And he (Moshe) cast it upon the ground and it became a serpent and Moshe fled from it. And Hashem said to Moshe, ‘Send forth your hand and grasp its tail’, and he sent forth his hand and grasped it and it became a staff in his palm.” (4:3,4)

“And the anger of Hashem was kindled against Moshe and He said, ‘Is there not Aharon, your brother, the Levi? I know that he can surely speak’ …and he went and he met him at the mountain of G-d, and he kissed him.” (4:14,27)

“And these are the names of Bnei Yisrael who came into Egypt.” (1:1)

“And when Hashem saw that he turned aside to see, Hashem called to him from the midst of the bush.” (3:4)

“Take off your shoes from your feet, for the place wherein you stand is holy ground.” (3:5)

“And Hashem said I have surely seen the affliction of My people who are in Egypt and their cry I have heard … because I know of their pain.” (3:7)

“And Yosef died and all his brothers and all that generation. And the land was filled with them… and there arose a new king who did not know Yosef.” (1:6-8)

YEARS

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