Beshalach – Page 5 – Peninim on the Torah

אז ישיר משה ובני ישראל את השירה הזאת לד'

Then Moshe and Bnei Yisrael chose to sing this song to Hashem. (15:1)

The Shabbos during which the Shirah is read is unique. Indeed, it is called Shabbos Shirah – the Shabbos of the Song. Horav Yitzchak, zl, m’Varka once asked the Chidushei HaRim why the Shabbos on which we read the Shirah has become Shabbos Shirah, when this phenomenon does not occur on any other Shabbos. We do not refer to the Shabbos on which we read Parashas Yisro (which records Kabbolas HaTorah) as Shabbos Mattan Torah. Likewise, other Shabbosos do not derive their name from the contents of the parsha that we read on that particular week. The Chidushei HaRim replied…

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וידי משה כבדים ויקחו אבן וישמו תחתיו וישב עליה

Rabbi L. Scheinbaum In Beshalach, 5776

Moshe’s hands grew heavy, so they took a stone and put it under him and he sat on it. (17:12)

Moshe Rabbeinu’s hands grew heavy from fatigue. Therefore, Aharon HaKohen and Chur supported his arms. Moshe sat on a stone, rather than on a pillow, because he was not about to sit on a soft pillow while his people were in danger and suffering. The Talmud Brachos 54a enumerates a list of places in which miracles occurred, stating that if one were to see any of these places, he would be required to offer praise to Hashem. One of these places is the stone upon which Moshe sat. The Maharsha wonders why the stone upon which Moshe sat retains such…

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ויהי בשלח פרעה את העם ולא נחם אלקים דרך ארץ פלשתים...

Rabbi L. Scheinbaum In Beshalach, 5775

And it came to be when Pharaoh sent out the people that G-d did not lead them by the land of the Plishtim. (13:17)

Developing a relationship/bond with Hashem is a process. It does not just happen. There are ups and downs and challenges to our faith which we must overcome. Some do so successfully; others do not. In an inspirational and informative thesis, Horav Tzadok HaKohen, zl, (Pri Tzaddik) elucidates an insightful comment made by the Zohar HaKadosh concerning the opening pesukim of this parsha. Parashas Beshalach begins with the word Vayehi, “And it came to be.” Chazal teach that this word imparts a fundamental lesson in Biblical exegesis. Whenever the word vayehi appears in the Torah it conveys a message of sorrow….

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וחמושים עלו בני ישראל מארץ מצרים

Rabbi L. Scheinbaum In Beshalach, 5775

Bnei Yisrael were armed when they went up from Egypt. (13:18)

Rashi defines chamushim as armed. Taking a journey through the wilderness is not like a walk in the park. One can encounter pernicious challenges at almost every step of the way. Additionally, the pagan nations inhabiting Eretz Yisrael would certainly not take kindly to the idea of being displaced by the Jewish People. The fact that G-d promised the Land to the Jews had very little bearing on the pagan mindset. On the other hand, the Jews were not a warrior nation. For the past 210 years, their primary vocation had been slavery. Thus, the people took along weapons as…

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ויאמר ד' אל משה מה תצעק אלי דבר אל בני ישראל ויסעו

Rabbi L. Scheinbaum In Beshalach, 5775

Hashem said to Moshe, “Why do you cry out to Me? Speak to Bnei Yisrael and let them journey forth.” (14:15)

Hashem told Moshe Rabbeinu that there was a time to pray and a time to move on to take action. Apparently, this was not the time for prayer. The Divrei Chaim renders this pasuk homiletically, lending us an insight into the demands of leadership, and the need for a strong leader to determine the appropriate response to a given situation and how best to rally the people behind him. Moshe Rabbeinu was well known for his unusual humility. Anav mikol adam; “he was the most humble person on the earth.” Indeed, the word mah, “what” (as in V’nachnu mah, “And…

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נטית ימינך תבלעמו ארץ

Rabbi L. Scheinbaum In Beshalach, 5775

You stretched out Your right hand – the earth swallowed them. (15:12)

Rashi explains this pasuk as sort of a reward for the Egyptians, because they had acknowledged Hashem’s justice, when (ibid 9:27) they proclaimed, Hashem HaTzaddik, “Hashem is righteous.” He showed His infinite mercy by allowing them to be buried following their ordeal. This is the meaning of, tivlaeimo aretz, “The earth swallowed them up.” A powerful lesson may be derived from here. Regardless of who a person is, his previous negative actions notwithstanding, when he acts appropriately, when he performs a positive act that either serves as a vehicle for glorifying Hashem or assisting a (fellow) Jew – he will…

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וכל בכור אדם בבניך תפדה

Rabbi L. Scheinbaum In Beshalach, 5775

And you shall redeem every human first born among your sons. (13:13)

The mitzvah of Pidyon HaBen is a rite of passage mitzvah in which the firstborn son is redeemed for five silver coins. This is an important mitzvah, in that the child/b’chor/firstborn is like a Kohen, since the priesthood was once the domain of the firstborn. They lost it, and it was transferred over to Shevet/Tribe of Levi, of which the Kohanim became the replacement b’chorim. Thus, every firstborn harbors a degree of sanctity which must be redeemed, since he cannot use it. In the following incident, we see exactly how important the mitzvah of Pidyon HaBen really is. Rav Meir…

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מה תצעק אלי ד' ילחם לכם ואתם תחרשון

Rabbi L. Scheinbaum In Beshalach, 5774

Hashem will fight for you. And you shall be silent. Hashem said to Moshe, “Why do you cry out to Me?” (14:14,15)

Moshe Rabbeinu told the people that crying was not the correct response to the present situation. Hashem asked Moshe, “Why do you cry out to Me?” Apparently, this was a situation which did not call for prayer (cry out to me). It was a time for action, for an affirmation of one’s devotion to Hashem. In other words, when one is up against the Red Sea, with the Egyptian army bringing up the flank, one jumps into the water. Horav Shalom Arush, Shlita, explains that, on a deeper level, Hashem is actually teaching Moshe and Bnei Yisrael: “You do not…

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אז ישיר משה ובני ישראל את השירה הזאת לד'

Rabbi L. Scheinbaum In Beshalach, 5774

Then Moshe and Bnei Yisrael sang this song to Hashem. (15:1)

The verb yashir, he sang [will sing] is written in the future tense, although it is clearly a reference to an event which had already taken place. Rashi explains that the future tense is related to a past occurrence, the time that Moshe Rabbeinu first considered singing. In an alternative exposition, he quotes Chazal, who interpret yashir as referring to an event which will yet take place in the future. This pasuk is a remez, allusion, that the axiom, Techiyas HaMeisim min haTorah, the Resurrection of the Dead, is referenced in the Torah. Indeed, Moshe and all Yisrael sang then,…

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מלחמה לד' בעמלק מדר דר

Rabbi L. Scheinbaum In Beshalach, 5774

A war against Amalek from generation to generation. (17:16)

Hashem will continue the war against Amalek from generation to generation – literally, forever, until the memory of that evil nation will be expunged. The Melitzer Rebbe, Shlita, of Ashdod derives from here the profound difference between the Jewish People and the offspring of Amalek. Dor l’dor yeshabach maasecha, “Generation to generation will praise Your deeds” (Tehillim 145:4). The very essence of the Jewish People is dependent upon their mesorah, tradition transmitted throughout the generations, from father to son. Dor l’dor, generation to generation. The lamed connects the first dor, generation, to the next. There is a filial bond that…

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אז ישיר משה ובני ישראל את השירה הזאת לד'

Then Moshe and Bnei Yisrael chose to sing this song to Hashem. (15:1)

וידי משה כבדים ויקחו אבן וישמו תחתיו וישב עליה

Moshe’s hands grew heavy, so they took a stone and put it under him and he sat on it. (17:12)

ויהי בשלח פרעה את העם ולא נחם אלקים דרך ארץ פלשתים...

And it came to be when Pharaoh sent out the people that G-d did not lead them by the land of the Plishtim. (13:17)

וחמושים עלו בני ישראל מארץ מצרים

Bnei Yisrael were armed when they went up from Egypt. (13:18)

ויאמר ד' אל משה מה תצעק אלי דבר אל בני ישראל ויסעו

Hashem said to Moshe, “Why do you cry out to Me? Speak to Bnei Yisrael and let them journey forth.” (14:15)

נטית ימינך תבלעמו ארץ

You stretched out Your right hand – the earth swallowed them. (15:12)

וכל בכור אדם בבניך תפדה

And you shall redeem every human first born among your sons. (13:13)

מה תצעק אלי ד' ילחם לכם ואתם תחרשון

Hashem will fight for you. And you shall be silent. Hashem said to Moshe, “Why do you cry out to Me?” (14:14,15)

אז ישיר משה ובני ישראל את השירה הזאת לד'

Then Moshe and Bnei Yisrael sang this song to Hashem. (15:1)

מלחמה לד' בעמלק מדר דר

A war against Amalek from generation to generation. (17:16)

YEARS

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