Vaeira – Page 13 – Peninim on the Torah

“Behold, Bnei Yisrael have not listened to me, how then shall Pharaoh listen to me?” (6:12)

Rashi explains that this is one of the ten instances of kal v’chomer, a fortiori argument, in the Torah. The commentators ask the obvious question. Does the Torah not give a reason for Bnei Yisrael’s reluctance to listen to Moshe? The Torah clearly states, “And they did not listen to Moshe because of impatience of spirit and cruel bondage (6:9).” This is not a kal v’chomer, since the reason that Bnei Yisrael did not listen to Moshe evidently does not apply to Pharaoh. Therefore, Pharaoh might even have been impressed with Moshe’s words, so that he would have submitted to…

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Rabbi L. Scheinbaum In Vaeira, 5755

“For a three day journey we will go in the wilderness.” (8:23)

The clear objective of Moshe’s mission was that Bnei Yisrael leave Egypt unconditionally. Why, then, did Moshe misrepresent his real purpose by merely asking for a three day respite from their servitude so that they could serve Hashem? The Ra’Mah asserts that the strategy was deliberate. If Moshe were to ask Pharaoh to fully release the Jews from slavery, his request would have absolutely been denied. The mission, however, was a pretense to punish Pharaoh for not listening to Hashem. If Pharaoh were to have been confronted with a demand that was perhaps “excessive,” like releasing an entire nation of…

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Rabbi L. Scheinbaum In Vaeira, 5755

“I have sinned this time, Hashem is the righteous one and I and my people are wicked.” (9:27)

We do not find Pharaoh making any such concession after any of the other plagues. Was makas barad, the plague of hail, so “enlightening” that Pharaoh was inspired to condemn himself and his nation, while simultaneously offering plaudits to Hashem? Horav Aharon Rotter, Shlita, offers a very pragmatic response. Rashi explains that the physical composition of the hail was unique in that two chemically opposed substances mixed together. Indeed, the hail was viewed as a neis b’soch neis, miracle within a miracle. Fire and hail, which is essentially water, made “peace” with each other to do the will of Hashem….

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Sruly Schnair In Vaeira, 5754

“And the years of the life of Levi were 137 years.” (6:16)

Horav Avigdor Miller, Shlita, suggests that the secret of this family’s success and virtue is found in this pasuk. Levi, who was four years Yosef’s senior, lived 23 years longer than he. During Yosef’s tenure as viceroy of Egypt, he undoubtedly supervised the complete spiritual education and development of his extended family. After Yosef’s death, which was generally at the same time as the demise of most of his brothers, a spiritual decline among the surviving brothers began. After all, a deterioration was to be expected in light of the loss of Yosef’s spiritual leadership. The exposure to the decadence…

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Sruly Schnair In Vaeira, 5754

“And the frog(s) came up and covered the land of Egypt.” (8:2)

Rashi explains that originally there was only one frog. The Egyptians attempted to kill this frog by beating it. As they continued beating, it divided into swarms and swarms of frogs. Horav Itze’le Voloshiner z.t.l. asks what would have occurred if they had not provoked and beat that original frog? Probably nothing! Why, then, did they foolishly continue the beating, only to see their endeavor “backfire” and produce more frogs? He responds that this lack of self- control is human nature. Every provocation encourages a reciprocal response. Each time the Egyptians saw the frogs’ “response” they, in reaction, kept on…

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Rabbi L. Scheinbaum In Vaeira, 5753

“And Hashem spoke to Moshe and Aharon, and he charged them to (lead) Bnei Yisrael (6:13)

Rashi explains that Hashem enjoined Bnei Yisrael‘s first “leadership” to guide them gently and patiently. The Midrash is more explicit in demanding forbearance from Bnei Yisrael’s leadership. Regardless of the people’s reluctance to obey, even if they respond to their leaders with animosity and impudence, the leaders must, nonetheless, patiently accept their behavior. Community service is demanding and may become demeaning. It can literally destroy a lesser individual. One who cannot maintain his composure in stressful situations is not qualified for a position of community leadership. Horav Shlomo Wolbe, Shlita, emphasizes that patience and forbearance are necessary attributes for…

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Rabbi L. Scheinbaum In Vaeira, 5753

“And I will harden the heart of Pharaoh.” (7:3)

We are taught that every person has before him two paths: the path of good and life, and the path of evil and death. One of our prime tenets of faith is that we the have the freedom to choose between these contrasting paths. Pharaoh was evidently so evil that this opportunity was denied to him. There is a divergence of opinions among the commentaries regarding this denial. A unique insight offered by Horav Simcha Zissel, z.l., of Kelm sheds light upon this problem. He explains that by increasing Pharaoh’s obstinacy, Hashem was revealing the true character of evil-doers who…

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Rabbi L. Scheinbaum In Vaeira, 5753

When Pharaoh will say to you. deliver a proof, then say to Aharon; take your staff and cast it before Pharaoh and it will turn into a crocodile.” (7:9)

In the Midrash, Chazal ask, “Why specifically did this miracle of the staff turning into a crocodile occur?” They respond that Pharaoh is compared to a crocodile. They cite the following pasuk in Sefer Yecheskel (29:3) – uhruth lu,c .curv kusdv ohb,vw A great animal of the sea which rests peacefully in its stream. Pharaoh said, “If the son of Abraham will come to me, I shall kill him.” When Moshe came to him, Pharaoh at once became as ineffective as a staff. We suggest that Chazal’s comparison of Pharaoh to a crocodile, who lies peacefully in the water awaiting…

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Rabbi L. Scheinbaum In Vaeira, 5753

“And the frogs died out of the houses, out of the courtyards, and out of the fields.” (8:9)

The second plague to strike Egypt was frogs which swarmed all over the land. They found their way into every house, into the bedrooms, even into the ovens and kneading troughs. The Midrash extolls the virtue of these frogs. Their devotion to serving Hashem at the expense of their own lives has served as a paradigm of exemplary Kiddush Hashem. Their willingness to enter the burning hot ovens was totally alien to their natural instincts for survival. Yet, they overcame their very nature to serve Hashem. When the day arrived for that plague to subside, the frogs from all over…

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Rabbi L. Scheinbaum In Vaeira, 5752

“And I will take you to Me for a nation.” (6:7)

With these two words “to Me for a nation”, Hashem expresses the destiny of Am Yisrael for the first time. He simultanously defines the unique quality of Judaism. People tend to classify Judaism under the category of religions in general. They are amazed to discover that so much within the dictates of Judaism lies outside the sphere of ordinary religions. “To Me, to be a nation”. This pasuk declares that Judaism has been founded by Hashem as a way of life and it cannot be described as a religion. The Jewish people are to be a nation unto Hashem. While…

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“Behold, Bnei Yisrael have not listened to me, how then shall Pharaoh listen to me?” (6:12)

“For a three day journey we will go in the wilderness.” (8:23)

“I have sinned this time, Hashem is the righteous one and I and my people are wicked.” (9:27)

“And the years of the life of Levi were 137 years.” (6:16)

“And the frog(s) came up and covered the land of Egypt.” (8:2)

“And Hashem spoke to Moshe and Aharon, and he charged them to (lead) Bnei Yisrael (6:13)

“And I will harden the heart of Pharaoh.” (7:3)

When Pharaoh will say to you. deliver a proof, then say to Aharon; take your staff and cast it before Pharaoh and it will turn into a crocodile.” (7:9)

“And the frogs died out of the houses, out of the courtyards, and out of the fields.” (8:9)

“And I will take you to Me for a nation.” (6:7)

YEARS

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