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ושמתי פדות בין עמי ובין עמך למחר יהיה האות הזה

I shall make a distinction between My people and your people – tomorrow this sign will come about. (8:19)

Simply speaking, Moshe Rabbeinu informed Pharaoh when each plague would begin.  This was meant to underscore the miraculous nature of the plague.  Horav Shalom Bentzion Felman, zl, explains this pasuk homiletically: “I will make a distinction between My people and your people.”  What is this distinction?  In which area of belief do we see a separation between Jew and non-Jew?  Tomorrow, this sign will come about.  It is with regard to the concept of “tomorrow” that we differ.  The Jew who believes in Hashem lives with a constant awareness of “tomorrow.”  Even if today appears bleak and filled with hardship,…

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אמר אל אהרן קח מטך ונטה ידך על מימי מצרים

Say to Aharon, “Take your staff and stretch out your hand on the waters of Egypt.” (7:19)

Rashi comments that, concerning the plagues of blood and frogs, Aharon HaKohen was the one who struck the water.  Moshe Rabbeinu owed a debt of gratitude to the natural resource because it was the Nile that protected him as a newborn infant. The obvious question is: Does water have a mind? Does water have feelings?  It is inanimate.  Why does one have to maintain a sense of gratitude to it?  Indeed, Chazal teach, Bira d’shasis bei maya al tizrok bo even, “The well from which you drink, do not throw a stone into it.”  It would seem that this is…

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וגם אני שמעתי את נאקת בני ישראל אשר מצרים מעבדים אותם ואזכור את בריתי

And I, too, have heard the wail of Bnei Yisrael whom Egypt enslaves, and I have remembered My covenant. (6:5)

What is the meaning of the added “I, too,” as if Hashem is also listening, when, in fact, Who else but Hashem listens?  Hashem heard the cries emanating from the Jewish slaves.  Why is this referred to as “also”?  The Chasam Sofer explains that, “I, too,” teaches us that, indeed, Hashem is not the only one listening.  In Egypt, each and every Yid listened to the painful cries of his neighbor and, as a result, they commiserated with one another.  They did not think only of their pain, but also of the pain of other Yidden who were suffering.  When…

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הם המדברים אל פרעה ... הוא משה ואהרן

These are the ones who spoke to Pharaoh … this was Moshe and Aharon. (6:27)

Prior to relating Moshe Rabbeinu and Aharon HaKohen’s visit to Pharaoh for what was to be the beginning of the end of the Jewish enslavement, the Torah digresses and offers a brief genealogical backdrop.  The Torah begins by introducing Levi ben Yaakov, the Patriarch of the Levite families.  This is followed by a detailed list of his children and grandchildren, and it concludes with Moshe and Aharon who came before Pharaoh demanding that he release the Jews.  Rashi is bothered by the superfluous ending to the family history.  He explains that the Torah intimates that Hu Moshe v’Aharon mi’techilah v’ad…

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ולקחתי אתכם לי לעם

I shall take you to Me as a people. (6:7)

The climax of Yetzias Mitzrayim, the Egyptian exodus, occurred when Hashem told us we were to be His people, when He gave us the Torah at Har Sinai.  At that point, we achieved our identity.  A slave has no identity.  He is a number, whose master predetermines his purpose and activities.  His life is aimless, since he has no control over it.  Our identity as Yehudim, Torah Jews, was established at Sinai when we accepted the Torah.  Many biological Jews live in the world, but biology does not establish our identity, because it does not define who we are.  Our…

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וגם אני שמעתי את נאקת בני ישראל

Moreover, I have heard the groan of Bnei Yisrael. (6:5)

Listening is a fundamental value in many aspects of life – be it relationships, communication or spiritual growth.  Listening goes beyond mere hearing; it means internalizing and comprehending what the other person is conveying to us and acting upon it.  Active listening fosters a sense of connection to and validation of the speaker, that you are hearing and respecting him.  This, in turn, builds trust and fortifies relationships. We can break listening down into different forms.  When someone shares his struggles and pains, he is often seeking validation more than solutions.  By simply listening, without the ability or wherewithal to…

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הנני ממטיר כעת מחר ברד כבד מאד... ועתה שלח העז את מקנך ואת כל אשר לך בשדה ...הירא את דבר ד'... הנים את עבדו ואת מקנהו אל הבתים

Behold, at this time tomorrow I shall rain a very heavy hail… And now send, gather in your livestock and everything that you have in the field…. Whoever among the servants of Pharaoh feared the word of Hashem chased his servants and livestock into the house. (9:18,19,20)

Egypt is a country where rain is rare and hail is virtually a climate phenomenon that does not occur. Thus, the plague of barad, hail, was unusual in that it would be a first for Egypt. Moshe’s warning was unique, in that he told Pharaoh the exact time at which the plague would commence and warned him to inform his slaves to take cover in order to protect themselves and their property. The Torah commends those Egyptians who listened, referring to them as G-d-fearing. The plague of barad and the entire format of its descent onto the land of Egypt…

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ויאמר ד' אל משה אמר אל אהרן נטה את מטך והך את עפר הארץ והיה לכנם

Hashem said to Moshe, “Say to Aharon, ‘Stretch out your staff and strike the dust of the land, it shall become lice.’” (8:12)

Rashi explains that, like the plague of blood and frogs, Moshe could not catalyze this plague. Just as the water had protected him as an infant, the dust of the land protected him when he used it to conceal the Egyptian that he had killed. To smite the earth would have been an act of ingratitude on his part. This begs elucidation. The water saved Moshe – end of story. His basket was placed in the water and remained there until Bisyah, Pharaoh’s daughter, discovered it. The dust of the earth’s protection was short-lived, since it did not successfully hide…

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ויקח עמרם את יוכבד דדתו לו לאשה

And Amram took his aunt Yocheved as a wife. (6:20)

As a rule, the Torah does not mention the names of women unless they play an integral role in the narrative. It is, therefore, out of context that the Torah mentions Yocheved – despite the fact that she was the progenitress of the three great leaders of Klal Yisrael: Moshe Rabbeinu, Aharon HaKohen and Miriam HaNeviah. Horav Aryeh Leib Heyman, zl, delves into Yocheved’s background, her name, her personal achievements and her distinction vis-à-vis Klal Yisrael’s destiny. He suggests that her father, Levi, gave her the name Yocheved because he felt greater personal guilt for selling Yosef than the other…

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והוצאתי אתכם מתחת סבלת מצרים והצלתי אתכם מעבדתם

And I shall take you out from under the burdens of Egypt; I shall rescue you from their service. (6:6)

V’hitzalti eschem mei’avodosam, “And I will rescue you from their service” means that the Jewish people will no longer be slaves to the Egyptians. No longer slaves? Throughout our tumultuous history, we have been subjugated to the most demeaning and brutal forms of slavery – and then murdered. Horav Chaim Keller, zl, wonders how our people, who were treated worse than animals by the Nazi murderers, were able to recite, She’lo asani eved, “That He did not make me a slave.” If that was not slavery – what is? In a shmuess, ethical discourse (Peninei Daas), Horav Eliyahu Meir Bloch,…

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