Shemos – Page 13 – Peninim on the Torah

Who is the man who has built a new house and has not inaugurated it? Let him go and return to his house. (20:5)

The Kohen proclaimed that certain individuals who were not suited to fight should leave the field, lest their fear shake them up so that it would affect the entire army. Three men are singled out by the Torah: he who has a newly built house that has not been inaugurated; he who has planted a vineyard and has not redeemed its fruit of the fourth year; and he who has betrothed a woman and not yet married her. The Torah posits that these individuals fear that they will not complete the job they had begun. A number of lessons can…

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Sruly Schnair In 5756, Shemos

“And the king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah.” (1:15)

Chazal comment that Shifrah was actually Yocheved, the mother of Moshe Rabbeinu, while Puah was her daughter, Miriam. Chazal attribute Yocheved’s name to the fact that she “smoothed out” the limbs of an infant after its birth. The Midrash indicates that her name is derived from the fact that she washed off the blood which covered an infant at birth. The reasons which Chazal suggest for Yocheved’s name are perplexing! Should such a rudimentary task as attending to an infant at birth be the catalyst for assigning such an outstanding, virtuous woman as Yocheved another name? A name defines a…

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Sruly Schnair In 5756, Shemos

“And Moshe grew up and he went out to his brethren and observed their burdens.” (2:11)

Pharaoh’s despotic plans were defeated as the one individual he sought to destroy grew up right before his eyes. It is interesting to note that the Torah does not document any event in Moshe Rabbeinu’s life from his birth until his attaining maturity, when he “went out to his brethren.” Why is nothing mentioned concerning Moshe’s formative years? Perhaps, this omission is attributed to Moshe’s mission in life. He was destined to become Klal Yisrael’s quintessential leader. Until the moment that he demonstrated his qualities of leadership there was no reason to mention his whereabouts, since it would have no…

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Sruly Schnair In 5756, Shemos

“And Moshe thought, I will turn aside now and look at this great sight.” (3:3)

The Midrash lauds Moshe’s actions, as he “exerted” himself to see the wondrous sight. R’ Yochanon says that Moshe took three steps out of his way, while Reish Lakish says that he turned his head to gaze at the remarkable burning bush. We can glean a deeper understanding of Moshe’s action as stated by the Midrash. After all, Moshe did not seem to perform any type of exceptional deed that would warrant Hashem’s revelation as a reward. Horav Eliyahu Dessler, z.l., cites the Alter M’Kelm who posits that it was indeed Moshe’s “simple” action that made him worthy of such…

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Sruly Schnair In 5756, Shemos

“And take this staff in your hand with which you shall perform the signs.” (4:17)

Up until this point Hashem had not yet instructed Moshe to perform any specific act with the signs He had shown him. At this juncture, Hashem told Moshe to take the staff with him and then use it to perform the various “signs”, indicating that he was Hashem’s messenger. Horav S.R. Hirsch, z.l., explains the significance of these signs and the manner in which they communicated to Pharaoh his own inadequacy, and his need to rely upon Hashem. Man acknowledges that he may not have the power to control his destiny. He does, however, believe he has the capacity to…

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Rabbi L. Scheinbaum In 5755, Shemos

“And they said, ‘An Egyptian man rescued us from the shepherds.'” (2:19)

The Midrash states that there is a more profound meaning to the words, “An Egyptian man rescued us.” They do not refer to Moshe, but rather to the Egyptian whom Moshe originally slew in Egypt. This individual was the “cause” of Bnos Yisro’s rescue from the shepherds. He actually catalyzed the cycle of events which resulted in Bnos Yisro’s appearance in Midyan. The Midrash offers an interesting parable to elucidate this statement. A man, who was bitten by a poisonous snake, ran to the river to wash out the venom. The moment that he arrived at the river he heard…

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Rabbi L. Scheinbaum In 5755, Shemos

“And Moshe said, ‘I will turn aside now and I will see this great sight –why the bush is not burnt.'” (3:3)

The Yalkut Shimoni cites a dispute between R’ Yochanon and Reish Lakish concerning the extent of Moshe’s “turning aside.” R’ Yochanon says that Moshe stepped three steps out of his way while Reish Lakish contends that Moshe merely turned his neck. Hashem responded, “Moshe, you troubled yourself to see (the bush); by your life, I will reveal My Countenance through you.” In citing this Yalkut, Horav Simcha Zissel Broide, Shlita, acknowledges the remarkable reward for performing a seemingly minor act. Moshe devoted seventy years of tireless commitment to Bnei Yisrael in Egypt. He reflected true Yiraas Shomayim, fear of Heaven,…

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Rabbi L. Scheinbaum In 5755, Shemos

“And he (Moshe) cast it upon the ground and it became a serpent and Moshe fled from it. And Hashem said to Moshe, ‘Send forth your hand and grasp its tail’, and he sent forth his hand and grasped it and it became a staff in his palm.” (4:3,4)

Horav Avigdor Miller, Shlita, offers a profound homiletic rendering of the dialogue between Hashem and Moshe concerning the miraculous transformation of the staff to a serpent. Moshe was reluctant to accept leadership because he feared he would fall prey to the yetzer hara, evil inclination, of pride and glory-seeking. This is symbolized by the serpent to which the staff was transformed. From the genesis of man, the serpent has been the symbol of evil. Instead, Hashem desired to instruct Moshe that failure to accept leadership in areas of Jewish concern, areas of virtue, benevolence and kindness to others, is in…

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Rabbi L. Scheinbaum In 5755, Shemos

“And the anger of Hashem was kindled against Moshe and He said, ‘Is there not Aharon, your brother, the Levi? I know that he can surely speak’ …and he went and he met him at the mountain of G-d, and he kissed him.” (4:14,27)

The Torah relates that when Moshe refused to go to Pharaoh, Hashem became angry and told Moshe that his brother Aharon would be the spokesman instead of him. Describing Hashem’s anger, the Torah uses the phrase, ;t rjhu, which, according to Chazal, reflects a high degree of anger. It indicates that Hashem intends to punish the offender with midaas ha’din, the attribute of Divine justice, devoid of any rachamim, mercy. If this was the case, what was Moshe’s punishment? There does not seem to be any major punishment meted out to Moshe as a result of his resistance to go…

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Rabbi L. Scheinbaum In 5753, Shemos

“And these are the names of Bnei Yisrael who came into Egypt.” (1:1)

Rashi cites the Midrash which states that Bnei Yisrael were counted twice as a result of Hashem’s great love for them. They were counted when they were about to go down to Egypt. They were counted a second time after their deaths. They made their mark both in life and in death. It is not sufficient to have lived and made one’s mark only during one’s lifetime. How many of us bequeath a legacy after death for our children and ensuing generations to inherit? People are born and die. During their lifetimes, many lead productive lives. Each individual must examine,…

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Who is the man who has built a new house and has not inaugurated it? Let him go and return to his house. (20:5)

“And the king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah.” (1:15)

“And Moshe grew up and he went out to his brethren and observed their burdens.” (2:11)

“And Moshe thought, I will turn aside now and look at this great sight.” (3:3)

“And take this staff in your hand with which you shall perform the signs.” (4:17)

“And they said, ‘An Egyptian man rescued us from the shepherds.'” (2:19)

“And Moshe said, ‘I will turn aside now and I will see this great sight –why the bush is not burnt.'” (3:3)

“And he (Moshe) cast it upon the ground and it became a serpent and Moshe fled from it. And Hashem said to Moshe, ‘Send forth your hand and grasp its tail’, and he sent forth his hand and grasped it and it became a staff in his palm.” (4:3,4)

“And the anger of Hashem was kindled against Moshe and He said, ‘Is there not Aharon, your brother, the Levi? I know that he can surely speak’ …and he went and he met him at the mountain of G-d, and he kissed him.” (4:14,27)

“And these are the names of Bnei Yisrael who came into Egypt.” (1:1)

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