Shemos – Page 14 – Peninim on the Torah

“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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Rabbi L. Scheinbaum In 5752, Shemos

“And they made the Bnei Yisrael work with rigor.” (1:13)

The Talmud states that the word lrpc should be read as” lr vpc” with a gentle mouth (Sotah 11b). This implies that the Egyptians did not compel the Jews to serve at first, but rather induced them to work using diverse methods of seduction. They paid wages to the builders of Pisom and Ramses. The king himself hung a golden brick upon a worker’s chest to show the esteem in which he held his work. Noting this, the masses quickly transferred their residences from the sheltered Goshen to the Egyptian metropolis. The members of the tribe of Levi, however, did…

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Rabbi L. Scheinbaum In 5752, Shemos

“But the midwives feared Hashem, and they did not do as the king of Egypt had instructed them; rather they kept the children alive.” (1:17)

The heroic behavior of the two midwives, who Chazal identify as Yocheved and Miriam, is unquestionably a classic illustration of self-sacrifice. Ignoring a king’s decree is a great risk at any time, especially during times of such a tumultous political climate. Yocheved and Miriam accepted this challenge and excelled. In describing their heroism the Torah emphasizes that the motivation for their behavior is reflected in the pasuk “The midwives feared Hashem.” Their self-sacrifice did not emenate from an innate compassion which prohibited them from executing brutal genocide against the infants in order to save their own lives. Rather, their actions…

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Rabbi L. Scheinbaum In 5752, Shemos

“Come and I will send you to Pharaoh that you shall bring forth My people.” (3:10)

If Hashem wanted the Jews to leave Egypt, surely He could have arranged it in the twinkling of an eye. Certainly nothing could stand in the way of the Supreme Master of the world! Why then did he send Moshe to Pharaoh to plead with him to allow the Jews to leave Egypt? Why was it deemed necessary to send one plague after another to induce Pharaoh into agreement? What purpose did Moshe serve by constantly returning to this most obstinate ruler? We may suggest that herein lies the important lesson of hakoras hatov (the obligation to acknowledge and…

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“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)

“And they made the Bnei Yisrael work with rigor.” (1:13)

“But the midwives feared Hashem, and they did not do as the king of Egypt had instructed them; rather they kept the children alive.” (1:17)

“Come and I will send you to Pharaoh that you shall bring forth My people.” (3:10)

YEARS

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