Bo – Page 12 – Peninim on the Torah

And you shall say, “It is a Pesach-offering to Hashem, Who passed over the houses of the Bnei Yisrael in Egypt.” (12:27)

The festival commemorating our exodus from Egypt, our liberation from the most cruel bondage, is called Chag Ha’Pesach, the Festival of Passover. This name recalls how Hashem “passed over” the Jewish homes during makas bechoros, when the Egyptian first-born were killed. Considering the nature of the festival and the focus of its commemorating, the name seems like a misnomer. Would it not have been more appropriate to call the festival, Chag Ha’cheirus, the Festival of Freedom? This was no ordinary redemption. It was a liberation from a cruel and intense slavery. The Jews were ensnared by the guile of the…

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Rabbi L. Scheinbaum In Bo, 5757

For a seven day period you shall eat matzos. (13:15)

The Rambam writes that matzoh is a reminder of our bondage, representing the lechem oni, bread of affliction, which our ancestors ate while they were slaves in Egypt. It also commemorates the speed with which the redemption was brought upon them. They had no time to bake bread to take with them for this journey. They were, consequently, forced to make matzos, to avoid the delay inherent in preparing leavened bread. Horav S.R. Hirsch, z”l, views these two reasons as complimentary to one another. It is significant to note that Bnei Yisrael played no role in their own liberation. They…

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Sruly Schnair In Bo, 5756

“Stretch out your hand toward Heaven, and there shall be darkness over the land of Egypt.” (10:21)

Hashem commanded Moshe to stretch out his hand towards the heavens in order to create a thick darkness over the land of Egypt. This plague lasted for three days, during which time people were unable to move about and were unable to see anything. Rashi cites Chazal who explain that in addition to punishing the Egyptian people, this plague also served a practical purpose. There were reshaim, wicked Jews, who refused to leave Egypt. These evil Jews perished during the three days of makas choshech, so that the Egyptian populace would not see Jews dying and say, “They are also…

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Sruly Schnair In Bo, 5756

“And there was a thick darkness in all the land of Egypt.” (10:22)

Chazal state that only one fifth of the Jews enslaved in Egypt actually went out during the Exodus. The other four fifths perished during the three days of darkness which engulfed Egypt. It is perplexing that such a large number of people would actually desire to stay in Egypt. They were beaten incessantly; their basic freedoms were totally restricted; their daily ritual consisted of pain, affliction and persecution. Yet, they chose to stay in Egypt rather than leave with Moshe! Did this represent a rational choice? Why were these enslaved Jews not inspired by the wonderful miracles which Hashem wrought…

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Sruly Schnair In Bo, 5756

“You shall tell your son on that day saying, ‘It is because of this that Hashem did for me when I went out of Egypt.'” (13:8)

The Talmud in Pesachim 116b states, “In every generation it is one’s duty to regard himself as though he personally had gone out of Egypt. As it is written in Shemos 13:8, ‘You shall tell your son on that day, saying, It is because of this that Hashem did for “me” when I went out of Egypt.’” In the Haggadah, Chazal expound upon these words, emphasizing the idea of a personal liberation. A question immediately comes to mind upon reading this pasuk. How can one feel that he went out of Egypt, if he was not actually there? Can we…

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Rabbi L. Scheinbaum In Bo, 5755

“About midnight I will go out into the midst of Egypt.” (11:4)

Rashi cites Chazal who place emphasis on the word ,mjf, approximately midnight, which implies either before midnight or after it. Moshe did not specify exactly midnight lest Pharaoh’s astrologers say, “Moshe is a liar.” The simple interpretation of Chazal is that if Moshe is inaccurate by even one minute, this would give Pharaoh’s advisors license to destroy Moshe’s credibility. This is incredible! If all of the firstborn of Egypt were to die as Moshe had predicted, but it happened one minute past the prescribed time, would that have been sufficient cause to deny Moshe’s veracity? Horav Eliyahu Meir Bloch z.l.,…

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Rabbi L. Scheinbaum In Bo, 5755

“But, on/by the first day you shall put away leaven from your houses.” (12:15)

The admonishment to rid ourselves of any vestige of chametz, leaven, is unique in the sense that this concept is not found in regard to any other forbidden food. The Radvaz was once questioned regarding this stringency. His response was simple, but profound. Chametz symbolizes the yetzer hora, evil inclination within a person. The leaven is the se’or sheh-b’isah, fermenting agent within the dough, representing the power of arrogance which is the “rising” agent within a person. The yetzer hara is forbidden, even b’ma’sheh’hu, the slightest bit. One may not accede to even the most diminutive demand of the yetzer…

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Rabbi L. Scheinbaum In Bo, 5755

“And you shall say, ‘It is a Passover sacrifice to Hashem, Who passed over the houses of Bnei Yisrael in Egypt.'” (12:27)

It is noteworthy that Hashem’s passing-over the houses of Bnei Yisrael is the source for the name of the festival of Pesach, as well as the sacrifice offered on this holiday. If one were to look at all of the miracles which took place in Egypt up to and including the exodus from Egypt, the “passing-over” might not seem quite as remarkable. Why, then, is it so distinctly represented in the name and motif of the festival? Horav Yeruchum Levovitz z.l., offers a profound insight into the matter. The most significant component of the Exodus, which can be credited solely…

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Rabbi L. Scheinbaum In Bo, 5755

“Because they were thrust out of Egypt, and they were not able to tarry.” (12:39)

Klal Yisrael were not able to remain in Egypt any longer. Chazal teach that if they had remained there even for another moment, they would have sunk to the depths of impurity, reaching the fiftieth level of tumah, spiritual defilement. This statement does not seem consistent with the fact that during their entire exile in Egypt Klal Yisrael continued to adhere steadfastly to their distinct Jewish nationalism. They maintained their manner of dress, and they did not change their names or language. If they had been able to hold closely to their traditional customs, why were they not able to…

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Rabbi L. Scheinbaum In Bo, 5755

“This day you go forth in the month of Aviv (spring).” (13:4)

Rashi interprets this pasuk to be a demonstration of Hashem’s kindness towards Bnei Yisrael. He took them out of Egypt during a climatically propitious time of the year, when it is neither too hot nor too cold, and there is no rain. Indeed, Pesach is the festival of spring. Why did Hashem choose this specific season? Was it only so that Bnei Yisrael would have a comfortable exodus from Egypt — or can a deeper lesson be derived? The Meshech Chochmah suggests that the Exodus took place at the beginning of the season of Aviv, spring, because this season more…

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And you shall say, “It is a Pesach-offering to Hashem, Who passed over the houses of the Bnei Yisrael in Egypt.” (12:27)

For a seven day period you shall eat matzos. (13:15)

“Stretch out your hand toward Heaven, and there shall be darkness over the land of Egypt.” (10:21)

“And there was a thick darkness in all the land of Egypt.” (10:22)

“You shall tell your son on that day saying, ‘It is because of this that Hashem did for me when I went out of Egypt.'” (13:8)

“About midnight I will go out into the midst of Egypt.” (11:4)

“But, on/by the first day you shall put away leaven from your houses.” (12:15)

“And you shall say, ‘It is a Passover sacrifice to Hashem, Who passed over the houses of Bnei Yisrael in Egypt.'” (12:27)

“Because they were thrust out of Egypt, and they were not able to tarry.” (12:39)

“This day you go forth in the month of Aviv (spring).” (13:4)

YEARS

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