Beshalach – Page 15 – Peninim on the Torah

“And Bnei Yisrael saw the great hand (of Hashem)… and they believed in Hashem.” (14:31)

A Jew should strive to attain that sublime level of emunah in Hashem, so that he truly believes with a clarity of vision. Let us explain. We have the notion that “seeing is believing.” This means that in order to really believe, one must see. Hence, belief in a given concept is a step lower than actually seeing it. This is not the Torah perspective. The Chidushei Ha’Rim asserts that as Bnei Yisrael stood at the shores of the Red Sea and experienced unprecedented miracles, they were privy to a revelation of Hashem which was unparalleled. The Torah states that…

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“And your staff, with which you struck the river, take in your hand.” (17:5)

Rashi cites the Mechilta which takes note of the Torah’s emphasis on the staff “with which you struck the river.” When Bnei Yisrael were clamoring for water, Hashem said to Moshe, “Take the same staff that you used to bring plagues upon Egypt and strike the rock with it, and water shall come out.” Let Bnei Yisrael see that the same staff which brought about plague can also bring good. There is no dichotomy between the staff that brings evil and the one that brings good. Hashem is the source of both, and from Him only good emanates. We do…

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“And when he (Moshe) let down his hand then Amalek prevailed.” (17:11)

The Ramban cites the Midrash that explains why Moshe “allowed” his hands to be lowered, thereby endangering the Jews in battle. The Midrash explains that Moshe’s action was consistent with the dictates of halacha. Halacha states that one should not spend more than three hours with his hands spread out in prayer toward Heaven. Let us now attempt to reconcile this halacha with the matter of war against Amalek. Klal Yisrael was waging battle against a powerful and ruthless enemy. Amalek was an unscrupulous people, accustomed to violence. In contrast, Klal Yisrael had recently been liberated from a state of…

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“And Moshe took the bones of Yosef with him, for he had caused the Bnei Yisrael to swear… and you shall bring up my bones with you.” (13:19)

At first glance, the pasuk seems to downplay the performance of this mitzvah, by implying that the incentive was purely a result of a previous promise made to Yosef. The Talmud (Sota 9b) states, however, that because of Moshe’s preoccupation with this mitzvah he merited that Hashem Himself would engage in his burial. Therefore, we must deduce that the Torah is , in fact, teaching us the reason that Moshe merited Hashem’s personal engagement in this endeavor. Obviously, it wasn’t necessary for Yosef to exact a promise from Bnei Yisrael to take his bones out of Egypt. There were many…

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“And all the chariots of Egypt.” (14:7)

Rashi cites the Midrash that states that the animals which were hitched to these chariots belonged to those select Egyptians who feared the word of Hashem. They had removed their animals from the fields during the hailstorm, which was the sixth plague. The cattle of these G-d fearing individuals were endangering Jewish lives. This Midrash clearly satirizes the G-d-fearing Egyptians. They feared Hashem only when the lives of their cattle were at stake, but overtly defied Him when the issue was Jewish survival. Our people have confronted this type of blatant hypocrisy throughout history. The very same people who professed…

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“And Moshe made Yisrael journey from the Red Sea.” (15:22)

Rashi explains that Moshe was obligated to force Bnei Yisrael to journey away from the Red Sea. One would imagine that once they had triumphed over the Egyptian enemy, Bnei Yisrael would anxiously proceed with all available speed to reach their desired destination. This was not the case, however. They stopped to collect the booty left over by their enemy. As Chazal state, the gold, silver, and precious stones which had adorned the Egyptian horses and chariots were now available to the victors. Bnei Yisrael became preoccupied with the collections of these material goods. Unfortunately. throughout Jewish history, Jews…

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Rabbi L. Scheinbaum In Beshalach, 5752

“And they came to Ailam, and there were twelve springs of water and seventy date palms and they camped there on the water.” (15:27)

In Parashas Masei, as the Torah recounts Bnei Yisrael’s travels and enumerates the places in which they camped, the Torah does not deem it appropriate to mention any of the great miracles that transpired for their benefit. The Torah does, however, mention their encampment in Ailim, a place where they found such material benefits as twelve springs and seventy date palms. Ramban notes this, citing a Mechilta that states that these twelve springs were created specifically for the benefit of the twelve tribes. He goes on to assert that the seventy date palms were exclusively set aside in order that…

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“And it was when Pharaoh let the people leave. (13:17)

The Talmud explains that where an episode in the Torah begins with the word “hvhu” (and it was) there is a negative implication. This seems puzzling in regard to the Exodus from Egypt; what negative aspect is there to leaving the bondage and depravity of Egypt? On the contrary, this should be a source of joy and excitement. There are various reasons given to explain the number of plagues and miracles which Hashem wrought in Egypt. One of the purposes of the plagues was to imbue in the Jewish people a strong belief in Hashem and His awesome powers, so…

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Rabbi L. Scheinbaum In Beshalach, 5751

“Then Moshe sang.” (15:1)

Moshe said, “With the word zt I sinned, because I said since I came to Pharaoh to speak in Your Name he has dealt worse with this nation; therefore, with the word zt I will say Shira.” [Midrash] Moshe Rabeinu indicated that by beginning the Shira with the same word (zt) that he used earlier to complain to Hashem, he would atone for his previous error in judgement. This Midrash needs further explanation. How can Moshe’s error be corrected by offering praise to Hashem, simply by using the same word by which he sinned? An individual acknowledges Hashem’s favors…

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“And Miriam answered them, “Sing to Hashem, for He is highly exalted, the horse and his rider He has thrown into the sea.” (15:21)

There are some questions concerning the Shira which Miriam sang with the women immediately following the Shira which Moshe sang with the men. The posuk alludes to a question that was asked by the women, as it says: “And Miriam answered them”. What was the question? Secondly, if Miriam is responding to the women, then the Torah should have used the word “ivk” which is the female gender rather than its male counterpart “ovk”? Finally, why of the various acclamations of Hashem’s might and glory, does Miriam specifically choose the verse of “The horse and his rider he has thrown…

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“And Bnei Yisrael saw the great hand (of Hashem)… and they believed in Hashem.” (14:31)

“And your staff, with which you struck the river, take in your hand.” (17:5)

“And when he (Moshe) let down his hand then Amalek prevailed.” (17:11)

“And Moshe took the bones of Yosef with him, for he had caused the Bnei Yisrael to swear… and you shall bring up my bones with you.” (13:19)

“And all the chariots of Egypt.” (14:7)

“And Moshe made Yisrael journey from the Red Sea.” (15:22)

“And they came to Ailam, and there were twelve springs of water and seventy date palms and they camped there on the water.” (15:27)

“And it was when Pharaoh let the people leave. (13:17)

“Then Moshe sang.” (15:1)

“And Miriam answered them, “Sing to Hashem, for He is highly exalted, the horse and his rider He has thrown into the sea.” (15:21)

YEARS

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