Yisro – Page 14 – Peninim on the Torah

Sruly Schnair In Yisro, 5756

“You shall not take the Name of Hashem, your G-d, in vain.” (20:7)

The Torah admonishes us not to swear falsely or in vain. Horav Reuven Katz, z.l., interprets this pasuk homiletically. Do not “raise up/attach Hashem’s Name to that which is false. Do not misguide people by placing Hashem’s endorsement on your illicit behavior. Regrettably, some individuals resort to the most cruel forms of character assassination in order to undermine, and even destroy, communal Torah-oriented endeavors. They present their deeds under the guise of l’shem shomayim, in the Name of Heaven. Their negative propaganda thinly veils an apparent disdain for the individual or organization they seek to defame. These individuals publicly proclaim…

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Sruly Schnair In Yisro, 5756

And when you make for Me an altar of stones, do not build them hewn, for you will have raised your sword over it and desecrated it. (20:22)

The Bobover Rebbe, Horav Bentzion Halberstam, z.l., interpreted this pasuk in a novel homiletic manner. He once davened in a shul where the chazan, instead of focusing on achieving proper kavanah, devotion, was priding himself on his ability to enunciate the words clearly with the proper syllables. His melodious voice only increased his arrogance. Witnessing this degradation of the sanctity of Tefillah, prayer, the Bobover Rebbe remarked: The Torah states: “If you will make for Me an altar of stones.”; Chazal teach us that tefillah has replaced the altar with its sacrifices. The Sefer Yetzirah states that in kabbalistic vernacular,…

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Rabbi L. Scheinbaum In Yisro, 5755

“And Yisro heard…. all that Hashem wrought for Moshe and Yisrael.” (18:1)

Rashi explains that Yisro heard the news of the splitting of the Red Sea and the war with Amalek. These two miraculous events so impressed Yisro that he left his established home in Midyan and joined Bnei Yisrael in the desert. Obviously, all the other nations also heard the news about the remarkable miracles which were occurring for Bnei Yisrael. Yisro, however, applied what he indeed heard to his immediate lifestyle. Horav Chaim Shmuelevitz z.l., was wont to say, “Yisro did not simply hear, he “derhered,” a Yiddish expression which connotes a unique quality of listening. It implies attending to…

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Rabbi L. Scheinbaum In Yisro, 5755

“And Yisro, the father-in-law of Moshe, took Tzipporah, Moshe’s wife… and her two sons.” (18:2,3)

It is interesting to note that the Torah refers to Moshe and Tzipporah’s sons as “her two sons.” Were they only Tzipporah’s sons? Horav Mordechai Gifter, Shlita, asserts that the education parents impart to their child establishes the tenor of the relationship between them. From the time Moshe left Midyan — at the behest of Hashem to lead Bnei Yisrael out of Egypt — until this moment, Tzipporah guided their childrens’ education. This is the reason that they are referred to as “her two sons.” This remarkable insight into parenting and education should serve as a lesson for us all….

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Rabbi L. Scheinbaum In Yisro, 5755

“And he (Yisro) said (to Moshe), ‘What is this thing that you are doing to the people? Why do you sit by yourself?'” (18:14)

The simple interpretation of this dialogue between Yisro and Moshe is that Yisro was concerned that Moshe not overexert himself by attempting to be the sole adjudicator for the entire nation. After all, Moshe was still a human being, and he would not be able to maintain the physical stamina required to continue functioning in this capacity. Horav Dovid Feinstein, Shlita, suggests that Yisro’s concern was not so much for Moshe’s physical well-being, as it was for Klal Yisrael’s educational development. When Yisro came to Moshe, he did not ask, “What are you doing to yourself ?” – but rather,…

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Rabbi L. Scheinbaum In Yisro, 5755

“And Moshe chose able men from all of Yisrael.” (18:25)

Horav Eliyahu Meir Bloch z.l., cites the Sforno who sees a profound implication from this pasuk. After searching for men who possessed all the qualities mentioned by Yisro, he chose “able men” who were well versed in law, diligent in determining the veracity of a situation, and capable of bringing it to a proper conclusion. This definition of “anshei chayil” distinguishes itself from that of the other commentators. Sforno focuses on the individual’s ability to think and use his common sense, coupled with an unremittant desire to make use of these faculties to solve problems. Yisro had suggested four qualifications…

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Rabbi L. Scheinbaum In Yisro, 5755

“All that Hashem has spoken we will do.” (19:8)

In Parashas Mishpatim (24:7), Bnei Yisrael reaffirm their acceptance of the Torah with the famous words, “Na’ase V’nishma,” “we will do and we will listen.” Chazal explain that when Bnei Yisrael proclaimed Na’ase V’nishma, they pledged themselves first “to do,” to observe and practice and then to try to understand. When they acceded to first perform and execute and later speculate and rationalize, Hashem sent down one angel for each Jew. The angel placed two crowns on the head of each Jew. One represented Na’ase, we will do, and one represented Nishma, we will listen. We must endeavor to understand…

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Sruly Schnair In Yisro, 5754

“Now I know that Hashem is greater than all the gods.” (18:11)

Rashi explains Yisro’s statement in the following manner, “I knew Him in the past, but now I know him even more intensively.” Affirming one’s recognition of the Almighty is no small statement. Nonetheless, what was so unique about Yisro that an entire parsha in the Torah is dedicated to his name? He became Moshe’s confidante and chief advisor. Consequently, the entire Klal Yisrael and its leadership accorded him the greatest honor. It seems peculiar that all this esteem was directed towards Yisro solely because he recognized Hashem’s eminence. Horav Chaim M. Katz z.t.l. explains, that Yisro distinguished himself by joining…

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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 Yisro, 5754

“All that Hashem has spoken we will do.” (19:8)

Later in Parashas Mishpatim (24:7), Klal Yisrael reaffirmed their acceptance of the Torah with the famous statement, “Naase V’Nishma. We will do and we will listen.” Chazal teach that when Bnei Yisrael proclaimed, “Naase V’Nishma,” they meant we will first pursue practical observance and practice and afterward rationalize it. The Midrash relates that at that moment one angel came down from Heaven and placed two crowns representing Naase V’Nishma on each Jew’s head. Interestingly, once Bnei Yisrael broke the pledge and placed Nishma before Naase, theory before practice, two angels came down to dismantle the crowns. We can wonder at…

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“You shall not take the Name of Hashem, your G-d, in vain.” (20:7)

And when you make for Me an altar of stones, do not build them hewn, for you will have raised your sword over it and desecrated it. (20:22)

“And Yisro heard…. all that Hashem wrought for Moshe and Yisrael.” (18:1)

“And Yisro, the father-in-law of Moshe, took Tzipporah, Moshe’s wife… and her two sons.” (18:2,3)

“And he (Yisro) said (to Moshe), ‘What is this thing that you are doing to the people? Why do you sit by yourself?'” (18:14)

“And Moshe chose able men from all of Yisrael.” (18:25)

“All that Hashem has spoken we will do.” (19:8)

“Now I know that Hashem is greater than all the gods.” (18:11)

“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)

“All that Hashem has spoken we will do.” (19:8)

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