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ולמען תספר באזני בנך ובן בנך את אשר התעללתי במצרים... וידעתם כי אני ד'

So that you may relate in the ears of your son and your son’s son that I made a mockery of Egypt… that you may know that I am Hashem. (10:2)

The Revelation of the Divine Presence witnessed by the Jewish People in Egypt was unparalleled. They saw how Hashem manipulated the “laws of nature” to serve the needs of His People, as he meted out justice to the evil Egyptians. This year of Revelation led up to their liberation from Egypt, followed by the Splitting of the Red Sea, which was the precursor to the seminal event in Jewish history: the Giving of the Torah. It would all be for naught, however, had it not been transmitted to future generations. The Torah invokes us to relate this experience to our…

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דבר נא באזני העם

Please speak in the ears of the People. (11:2)

Rashi quotes the Midrash which explains the reason that Hashem asked Moshe Rabbeinu to make a special effort to convince the Jews to request valuables from the Egyptians. If they would not do so, the neshamah, soul, of Avraham Avinu would take umbrage, saying that Hashem had carried out His promise that the Jews would be enslaved and persecuted, while he had not carried out the second prophecy, concerning the Jews’ exodus amid great wealth. It appears that Hashem’s primary concern was regarding what Avraham would say. What about Hashem’s word? The Almighty informed Avraham that two things would occur:…

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והיה לאות על ידכה ולטוטפות בין עיניך

And it shall be a sign upon your arm, and an ornament between your eyes. (13:16)

The four Scriptural passages contained in the Tefillin are basic to Judaism. They address the concepts of the Oneness of G-d, reward and punishment, and the obligation of a Jew to observe all of the mitzvos of the Torah. Also contained therein is a reminder of the Exodus which catalyzed our freedom from tyranny, leading up to our acceptance of the Torah and eventual initiation as Hashem’s People. Thus, wearing Tefillin daily is an affirmation of our belief in all of the above. A Jew who does not put on Tefillin is referred to as a poshei Yisrael b’gufo, Jewish…

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והיתה צעקה גדולה בכל ארץ מצרים אשר כמהו לא נהיתה וכמהו לא תסף ולכל בני ישראל לא יחרץ כלב לשנו

There shall be a great outcry in the entire land of Egypt, such as there has never been and such as there shall never be again. But against Bnei Yisrael, no dog shall whet his tongue. (11:6,7)

There was a remarkable contrast of sound that fateful night in Egypt. The Egyptian firstborn were dying amid a cacophony of weeping throughout the land. In contrast, not a sound was heard in the Jewish ghetto of Goshen. While under most circumstances one can hear sounds even during the dead of night, on the night the firstborn died, it was silent in the area of the Jews: no dog barked; the crickets were silent; no noise whatsoever; total silence. This was all part of Hashem’s plan. It was His demonstration, a lesson to remember for all time: a fundamental difference…

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ולכל בני ישראל לא יחרץ כלב לשנו

But against all Bnei Yisrael, no dog shall whet his tongue. (11:7)

A number of years ago, I wrote of an incident which took place in Brisk, when the city was under the leadership of its Rav, Horav Yosef Dov Soloveitchik, zl, popularly known by his sefer, Bais HaLevi. A dispute had broken out in the city among its movers and shakers, the most prominent and wealthy members of the community. The issue was concerning the direction of the community and how it should be led. They brought up the matter to the Rav, asking him to render a decision. In an attempt to discern in which direction the “wind” was blowing…

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והיה לכם למשמרת עד ארבעה עשר יום לחדש הזה

It shall be yours for examination until the fourteenth of the month. (12:6)

The lamb used for the Korban Pesach was taken on the tenth day of the month and not used until the fourteenth. During those four days, the animal was checked for blemishes that would render it unfit for use as a sacrifice. This requirement applied only concerning the first Korban Pesach, which was offered in Egypt. Chazal explain that, after the many years of the Egyptian exile, the Jewish People had descended to a very low level of spirituality. They had plummeted to the nadir of depravity, and they had no z’chusim, merits, to warrant their redemption from Egypt. Hashem…

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והיה כי ישאלך בנך מחר לאמר מה זאת ואמרת אליו בחזק יד הוציאנו ד' ממצרים מבית עבדים

And it shall be when your son will ask you at some future time, “What is this?” You shall say to him, “With a strong hand Hashem removed us from Egypt from the house of bondage.” (13:14)

Rashi explains the above pasuk as presenting the question of a foolish child who is unable to ask a question in depth. Therefore, he is vague and simply asks, “What is this?” Elsewhere, the Torah presents the question differently: “What are the testimonies, statutes and judgments, etc.?” This is the question of the wise son. Thus, the Torah speaks with respect to four sons: the wicked one; the one who is unable to ask; the one who asks in a vague manner; the one who asks in a wise manner. Horav Gamliel Rabinowitz, Shlita, derives from the Torah’s addressing four…

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וישאלו איש מאת רעהו ואשה מאת רעותה כלי כסף וכלי זהב

Let each man request of his fellow and each woman from her fellow silver vessels and gold vessels. (11:2)

Klal Yisrael left Egypt with enormous material wealth. Hashem promised Avraham Avinu that his descendants would be subjugated to difficult toil and slavery. When they would be finally liberated, however, they would leave as kings, triumphant in their victory over tyranny and laden with material bounty. On Pesach night, we celebrate the Egyptian exodus by remembering that night of triumph. During the Seder, we recall the slavery, celebrate the liberation and praise the Almighty, Who orchestrated the entire experience. The Korban Pesach, Pascal-offering, was offered together with the Korban Chagigah, Festival-offering. We no longer have the Bais Hamikdash as a…

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ואמרתם זבח פסח הוא לד'

It is a Pesach feast-offering to Hashem. (12:27)

The above pasuk is used as the response to the wise son in the Haggadah. The highlight of the Seder for many people is the recitation of the section addressing the arba banim, four sons. It allows us to reflect upon the individual natures and proclivities of different people and to analyze “what went wrong.” Why does one boy become a chacham, wise man, while another boy in the same class, from a similar family, becomes a rasha? It is in the genes, or is there more to it? I do not think that anyone has a definitive answer to…

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ויהי בעצם היום הזה יצאו כל צבאות ד' מארץ מצרים

It was on this very day that all the legions of Hashem left the land of Egypt. (12:41)

Yetzias Mitzrayim, the exodus from Egypt, was the seminal event that commenced our journey toward nationhood, with its conclusion at Har Sinai, where we accepted the Torah and became Hashem’s People. The Torah is the contract that binds us to the Almighty, but it all started with yetzias Mitzrayim. Had we not been liberated, then we could never have achieved nationhood. Indeed, zechiras Yetzias Mitzrayim, remembering the Exodus, is part and parcel of Jewish tradition. Our national motif is included within the heritage of every Jewish Festival, as a constant reminder that the event we are presently celebrating would not…

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