Shemos – Page 14 – Peninim on the Torah

“And when Hashem saw that he turned aside to see, Hashem called to him from the midst of the bush.” (3:4)

Horav M. D. Soloveitchik, Shlita, notes the Torah‘s emphasis on Moshe’s “turning aside to see.” Such a wondrous fire burning in the desert should have attracted attention. Moshe, however, was the one who (was) ,utrk rx – turned to identify this unique fire. Moshe sought every opportunity to perceive, to attain whatever wisdom he could grasp. His love of wisdom was a natural result of his search for truth. This is the essence of a true talmid chacham. He is the consummate student of wisdom, always searching to satisfy his incessant desire for spiritual excellence. One who is complacent and…

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Rabbi L. Scheinbaum In 5753, Shemos

“Take off your shoes from your feet, for the place wherein you stand is holy ground.” (3:5)

This is the first reference in the Torah to the consecration of sacred ground. Hashem instructed Moshe to remove his shoes when treading upon this sacred soil. The custom to walk barefoot in the Bais Hamikdash originated from this pasuk. Indeed, even today the Kohanim remove their shoes when they approach the Duchan to bless the people. Although shoes have become an accepted convention to cover a part of the body, they were essentially designed for protection. Horav Moshe Swift, z.l., suggests that Hashem’s imperative to Moshe has a profound meaning for us. One whose feet are protected can walk…

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Rabbi L. Scheinbaum In 5753, Shemos

“And Hashem said I have surely seen the affliction of My people who are in Egypt and their cry I have heard … because I know of their pain.” (3:7)

Hashem appeared to Moshe for the very first time in a burning thorn bush. Rashi explains the symbolism of the bush as representing Hashem’s “personal” sensitivity to Klal Yisrael’s pain and anguish – vrmc hfbt ung. Indeed, as Rashi states later in Parashas Mishpatim (24:10), even after the redemption Hashem kept brickwork from the time of the Egyptian bondage under His Heavenly throne. This attribute of caring for others and sharing their affliction is an essential attribute of a Torah leader. Upon seeing the burning bush, Moshe pondered why it was not being consumed. As he neared the bush, he…

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Rabbi L. Scheinbaum In 5752, Shemos

“And Yosef died and all his brothers and all that generation. And the land was filled with them… and there arose a new king who did not know Yosef.” (1:6-8)

The opening pesukim of this parsha deal with the history of the first generation of Bnei Yisrael in the Egyptian exile. They imply that there are three stages in the process of the spiritual decline of Jewish life. First, the entire generation of immigrants dies. The “old school” passes on and disappears. Some children, even if they are not “practicing Jews,” will not exhibit their indifference to Judaism in the presence of their parents out of fear that it would break their hearts. Often children refrain from breaking with their heritage until immediately after their parents’ death. Such behavior illustrates…

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Rabbi L. Scheinbaum In 5752, Shemos

“And they made the Bnei Yisrael work with rigor.” (1:13)

The Talmud states that the word lrpc should be read as” lr vpc” with a gentle mouth (Sotah 11b). This implies that the Egyptians did not compel the Jews to serve at first, but rather induced them to work using diverse methods of seduction. They paid wages to the builders of Pisom and Ramses. The king himself hung a golden brick upon a worker’s chest to show the esteem in which he held his work. Noting this, the masses quickly transferred their residences from the sheltered Goshen to the Egyptian metropolis. The members of the tribe of Levi, however, did…

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Rabbi L. Scheinbaum In 5752, Shemos

“But the midwives feared Hashem, and they did not do as the king of Egypt had instructed them; rather they kept the children alive.” (1:17)

The heroic behavior of the two midwives, who Chazal identify as Yocheved and Miriam, is unquestionably a classic illustration of self-sacrifice. Ignoring a king’s decree is a great risk at any time, especially during times of such a tumultous political climate. Yocheved and Miriam accepted this challenge and excelled. In describing their heroism the Torah emphasizes that the motivation for their behavior is reflected in the pasuk “The midwives feared Hashem.” Their self-sacrifice did not emenate from an innate compassion which prohibited them from executing brutal genocide against the infants in order to save their own lives. Rather, their actions…

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Rabbi L. Scheinbaum In 5752, Shemos

“Come and I will send you to Pharaoh that you shall bring forth My people.” (3:10)

If Hashem wanted the Jews to leave Egypt, surely He could have arranged it in the twinkling of an eye. Certainly nothing could stand in the way of the Supreme Master of the world! Why then did he send Moshe to Pharaoh to plead with him to allow the Jews to leave Egypt? Why was it deemed necessary to send one plague after another to induce Pharaoh into agreement? What purpose did Moshe serve by constantly returning to this most obstinate ruler? We may suggest that herein lies the important lesson of hakoras hatov (the obligation to acknowledge and…

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Rabbi L. Scheinbaum In 5751, Shemos

“And Yosef died and all the brothers and the whole generation.” (1:6)

The Ohr Hachaim states that the specificity of this posuk is deliberate. The enslavement of the Jewish people evolved gradually in three stages. As long as Yosef was alive the Jews were admired and held in high esteem. After he passed away, the Jews were no longer revered, and were accepted only as equal to the Egyptian citizen. With the passing of Yosef’s brothers this equality disappeared, only to be replaced with contempt and ridicule. However, it was only after the original generation of immigrants passed away that the Egyptians had the audacity to enslave the Jews. From this we…

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Rabbi L. Scheinbaum In 5751, Shemos

The name of one was Shifra and the name of the other was Puah. (1:15)

Rashi explains – Shifra, this is Yocheved, she was called so because she made the child beautiful. Puah, this is Miriam, who was called so because she called aloud and murmured to the child, in the manner of women who pacify an infant that cries. Rabbi Shmuel Rozovsky Zt”l notes the Torah’s description of the Jewish midwives, Yocheved and Miriam, had imbued them with exemplary character traits who had achieved a high level of spiritual insight and prophetic vision. Their fear of Hashem was the source of the moral courage necessary to save the Jewish babies. The Torah endows…

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Rabbi L. Scheinbaum In 5751, Shemos

“And it was, because the midwives feared Hashem, that He made for them houses.” (2:21)

Rashi quotes the Chazal: One says houses of priesthood and of the Levites. This refers to Aharon and Moshe. And the other says houses of royalty, since Dovid Hamelech descended from Miriam. (Sota 11b) Undoubtedly the reward of houses of priesthood and royalty is very great, but why doesn’t the Talmud mention houses of Torah? Did not Moshe and Betzalel, who epitomized the exemplary study of Torah, descend from the midwives? In Tehilim 115, it is stated: “The House of Yisroel shall bless Hashem, the House of Aharon (priesthood) shall bless Hashem, the House of Levi shall bless Hashem,…

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“And when Hashem saw that he turned aside to see, Hashem called to him from the midst of the bush.” (3:4)

“Take off your shoes from your feet, for the place wherein you stand is holy ground.” (3:5)

“And Hashem said I have surely seen the affliction of My people who are in Egypt and their cry I have heard … because I know of their pain.” (3:7)

“And Yosef died and all his brothers and all that generation. And the land was filled with them… and there arose a new king who did not know Yosef.” (1:6-8)

“And they made the Bnei Yisrael work with rigor.” (1:13)

“But the midwives feared Hashem, and they did not do as the king of Egypt had instructed them; rather they kept the children alive.” (1:17)

“Come and I will send you to Pharaoh that you shall bring forth My people.” (3:10)

“And Yosef died and all the brothers and the whole generation.” (1:6)

The name of one was Shifra and the name of the other was Puah. (1:15)

“And it was, because the midwives feared Hashem, that He made for them houses.” (2:21)

YEARS

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