Join our weekly Peninim on the Torah list!

Category

Back to Home -> 5778 ->


ברך עלינו... את השנה הזאת... ושבענו מטוביך

– Bareich aleinu ues ha’shanah ha’zos. V’sabeinu mituvecha. Bless upon… this year… and satisfy us from Your bounty.

Two lessons may be derived from this brachah: the positioning of it in the sequence of Bircas Shemoneh Esrai; and its content. First, as the ninth brachah, it follows immediately after Bircas Refaeinu, the blessing for healing. We derive from here that good health – physical and emotional – takes precedence over a living. In other words, one should not place his concern about the means he employs for earning a living over his health. If earning a living takes its toll on his health, it is not a “living.” Indeed, it is the opposite. Second, the brachah addresses the…

Continue Reading

ויקם מלך חדש על מצרים אשר לא ידע את יוסף

A new king arose over Egypt, who did not know Yosef. (1:8)

When did the Egyptian exile begin? Most would have us think that the shibud Mitzrayim, Egyptian exile, commenced with the death of Yosef and his brothers. The Torah records Yosef’s passing and immediately adds that a new Pharaoh came into the picture who had no knowledge of Yosef – or the debt of gratitude the country owed him. It would seem that this was the early stirrings of the exile. Surely, during the golden era of Egypt, when Yosef was viceroy in charge of the entire country, exile was the farthest thought from the minds of the people. Chazal do…

Continue Reading

ותיראן המילדת את האלקים ולא עשו כאשר דבר אליהן מלך מצרים ותחיין את הילדים

But the midwives feared G-d and they did not do as the king of Egypt spoke to them, and they caused the boys to live. (1:17)

Pharaoh had to stem the tide of the Jewish population explosion. Infanticide was his proposal. He could not prevent conception, but he could see to it that the infants never saw the light of day. The two Jewish midwives feared Hashem and rejected Pharaoh’s orders, claiming that, by the time they arrived, the children had already been born. These midwives were, like so many of the other Jewish women, nashim tzidkaniyos, righteous women, who placed their commitment to Hashem above everything. Their faith in the Almighty motivated their actions, despite the pressing question: To what kind of world and to…

Continue Reading

ותפתח ותראהו את הילד והנה נער בכה ותחמול עליו

She opened it and saw him, the boy, and behold! A youth was crying. She took pity on him. (2:6)

Horav Nachman Breslover, zl, teaches that everything has good and bad, positive and negative, aspects. Tears/crying are/is no different. Some tears emanate from atzvus, depression, despair, hopelessness, which are “motivated” by the sitra acharah, evil inclination, under the auspices of Satan. In such an instance, a person weeps for something entrenched in the yetzer hora – a passion, a desire, something that rightfully does not belong to him. Yet, he seeks to have it – and when Hashem is not forthcoming with filling his taavah, desire, he cries bitterly. When Eisav did not obtain his father’s blessing, he raised his…

Continue Reading

ותפתח ותראהו את הילד והנה נער בכה ותחמל עליו ותאמר מילדי העברים זה

“She opened it and saw the boy, and behold! A youth was crying. She took pity on him and said, ‘This is one of the Hebrew boys.’” (2:6)

Sequentially, it would have made sense to write that the infant was a Hebrew child first and only afterwards (despite the child’s ancestry) that she took pity on him. One would think that the child’s Jewish identity was the most significant aspect of the pasuk – not her act of compassion. Horav Nissan Alpert, zl, feels that the reversed sequence teaches us an important lesson, one which (I feel) we should all apply to our personal lives. Upon seeing someone in pain, an organization in serious need, we are confronted with two immediate reactions: empathy, compassion to reach out and…

Continue Reading

וימררו את חייהם בעבודה קשה... את כל עבודתם אשר עבדו בהם בפרך

They embittered their lives with hard work… All the labors that they performed with them were with crushing hardness. (1:14)

The Talmud Pesachim 39a explains that Chazeres/ lettuce, which may be used for marror, bitter herbs, is representational of the type of crushing hard labor to which the Jewish People were subjected by their Egyptian taskmasters. Chazeres begins soft (at first, when one bites into it, it seems soft, almost sweet), becoming marror and bitter tasting overtime; likewise, the Egyptian initiated the Jewish slave labor with sweetness: either by offering them money in reimbursement for their time and toil; or by convincing them of the significance of their labor, etc. Chazal’s statement attributing the use of lettuce to its similarity…

Continue Reading

ויגדל משה ויצא אל אחיו וירא בסבלתם

Moshe grew up, and went out to his brethren and observed their burdens. (2:11)

“Moshe grew up”. The Torah teaches us that the definition of “growing up” is assuming responsibility. It has nothing to do with age. Personally identifying with the plight of the Jews; viewing them as his brothers – despite the fact that he had been raised amid royalty and wealth – was a sign of Moshe’s maturation. The next step in his growth process was actually leaving the royal palace and joining together with his brothers in their labor. Last, as the well-known Rashi expounds – Nosan eino v’libo liheyos meitzar aleihem; “He applied his eyes and heart to see their…

Continue Reading

ומשה היה רעה את צאן יתרו חתנו כהן מדין

Moshe was shepherding the sheep of Yisro, his father-in-law, the Priest of Midyan. (3:1)

The Torah is informing us that Moshe Rabbeinu’s vocation prior to his being selected as the man who would lead the Jewish People from Egypt, and who would shepherd them throughout their desert journey, was a shepherd. The Torah does not waste words. If the Torah mentions Moshe’s background, it is because it is vital to his resume as leader. Chazal explain that our quintessential leader was first given a “trial run” as Yisro’s shepherd, in order to ascertain his leadership abilities. After seeing how Moshe performed as a shepherd, Hashem chose him to lead our ancestors. What did he…

Continue Reading

וילך ויפגשהו בהר האלקים וישק לו

And he (Aharon) went and encountered him (Moshe) at the mountain of G-d, and he kissed him. (4:27)

According to Rambam, Moshe Rabbeinu and Aharon HaKohen met at Har Sinai. What seems to be a simple meeting of two brothers is described by Chazal as an encounter of two individuals with complementary character traits. “This is what is written, Chesed v’emes nifgashu, tzedek v’shalom nashaku, ‘Kindness and truth met, righteous and peace kissed’” (Tehillim 85:11). Kindness” refers to Aharon, and “truth” refers to Moshe. This is what is meant by “kindness” and “truth” met – “And he (Aharon) met him (Moshe) at the mountain of G-d.” “Righteous” refers to Moshe and “peace” refers to Aharon. Thus, “kiss” corresponds…

Continue Reading

וימת יוסף וכל אחיו וכל הדור ההוא

Yosef died, and all his brothers and that entire generation. (1:6)

Sforno comments that, as long as any member of the original generation that had descended with Yaakov Avinu to Egypt was still alive, the present generation was able to maintain the proper spiritual level. Once they were gone, however, the spiritual decline which led to slavery and persecution accelerated. In his commentary to Shemos 6:16, Rashi teaches that, as long as a member of the original group of immigrants was alive, the Jews enjoyed freedom. The slavery commenced with the demise of the last one. This seems inconsistent with Rashi’s commentary to the beginning of Parashas Vayechi (Bereishis 47:28), where…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!