5782 – Page 15 – Peninim on the Torah

ושמרתם את המצות

Sruly Schnair In Bo, 5782

You must be vigilant regarding the matzos. (12:17)

Rashi comments: She’lo yavo’u liy’dei chimutz, “So that they do not become leaven. From here Chazal say (Pesachim 3:4), ‘If the dough has begun to rise (if you see a part of the dough is about to become chametz), pat it with cold moisture.’ (The coolness prevents it from rising further and becoming chametz.)” Horav Zalmen Sorotzkin, zl, explains the concept of chimutz, leavening, with regard to part of the dough beginning to rise. Leaven is a sign of separation, dissolution of a relationship, whereby a part of an entity splits from the rest to “do its own thing.” One…

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וראה את הדם על המשקוף ועל שתי המזוזות

Sruly Schnair In Bo, 5782

And He (Hashem) will see the blood on the lintel and on the two doorposts. (12:23)

We have two contrasting reasons for our nation’s redemption from Egypt. Rashi (Shemos 12:6) cites the Mechilta which attributes their release to their involvement in the mitzvos of: Korban Pesach, the Pesach offering; and Bris Milah, when they circumcised themselves. They smeared the mingled blood on the doorposts and entrances of their homes as a sign of their unwavering commitment to Hashem. In the same Mechilta, Rav Huna quotes Bar Kappara, who asserts that Klal Yisrael merited the Exodus due to their adherence to four staples of Judaism: they kept their Jewish names; they maintained their language; they did not…

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קדש לי כל בכור פטר כל רחם בבני ישראל באדם ובבהמה לי הוא

Sruly Schnair In Bo, 5782

Sanctify for Me every firstborn of Bnei Yisrael, of man and animal, they are Mine. (13:2)

The mitzvah of Pidyon HaBen, redeeming the firstborn, is directly connected to yetzias Mitzrayim, the Egyptian exodus. Hashem refers to the bechorim, first born: Li hu, “They are Mine.” Rashi explains that Hashem smote the Egyptian firstborn and spared their Jewish counterparts. He acquired the Jewish firstborn. The decree was solely directed towards the Egyptian firstborn; makas bechoros, the plague of the smiting of the firstborn, was the coupe de grace of the ten makkos, plagues, with which Hashem struck the Egyptians. What does it have to do with the Jews? Horav Shlomo Wolbe, zl, cites a Novoradok (Yeshivas Bais…

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זכור את היום הזה אשר יצאתם ממצרים מבית עבדים כי בחזק יד הוציא ד' אתכם מזה ולא יאכל חמץ

Sruly Schnair In Bo, 5782

Remember this day on which you departed from Egypt, from the house of bondage, for with a strong hand Hashem removed you from here and, therefore, chametz may not be eaten. (13:3)

Zachor, remember, is written in the infinitive form which implies that yetzias Mitzrayim, the exodus from Egypt, should be remembered constantly. Thus, we recite the remembrance with the recitation of the third paragraph of the Shema. Interestingly, the Exodus is the only such miraculous episode which the Torah commands us to remember daily. It is certainly not the only miracle that we, as a nation, experienced. Our history is replete with miracles. Why does yetzias Mitzrayim take center stage, such that we must constantly reiterate it. Furthermore, the Torah is addressing the miracle of the Exodus. Why is the prohibition…

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וידבר אלקים אל משה ויאמר אליו אני ד'

Sruly Schnair In Vaeira, 5782

Hashem spoke to Moshe and said to him, “I am Hashem.” (6:2)

The context of the word dabeir, speak, connotes a stronger, harsher form of speech. Rashi explains that the Torah is implying that Hashem rebuked Moshe Rabbeinu for his previous complaint: Lamah Ha’reiosa la’am hazeh, “(My Lord) why have You done evil to this people?” (Shemos 5:22): This implies that the lack of success of Moshe’s mission to Pharaoh was attributable to Hashem’s lack of support of his efforts. Veritably, Moshe was not blaming Hashem; he wondered why Hashem permitted Pharaoh to do such evil to His People. Pharaoh was a despot. Why did Hashem grant him license to inflict pain…

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וידבר אלקים אל משה ויאמר אליו אני ד'

Sruly Schnair In Vaeira, 5782

Hashem spoke to Moshe and said to him, “I am Hashem.” (6:2)

We relate to Hashem through various Names which are attached to His Attributes. Elokim represents Din, Strict Justice, while Hashem represents Rachamim, Mercy. Thus, when the pasuk begins with the Name Elokim, we know that Middas HaDin, the Attribute of Strict Justice, comes into play, and that what Hashem is about to say or do will reflect Din. The Midrash (Shemos Rabbah 6:1) notes that Middas HaDin wanted to harm Moshe Rabbeinu for the manner in which he complained about the Jews’ enslavement. He was a powerful advocate, but one does not accuse Hashem of not acting justly (so to…

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ולקחתי אתכם לי לעם

Sruly Schnair In Vaeira, 5782

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

Hashem chose the Jews as His People when He gave them the Torah. This was the watershed event that began with the Jews’ liberation from Egypt where they had been subjugated to the most cruel and debasing enslavement. When Klal Yisrael left Egypt, it was hardly evident that they would, in the space of a few months, be privy to the greatest Revelation of all time and receive the Torah, which would establish them as a nation under Hashem – His Nation. Veritably, the raison d’etre of the Jews’ liberation from Egypt was their receiving the Torah. This might be…

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הם המדברים אל פרעה... להוציא את בני ישראל ממצרים הוא משה ואהרן

Sruly Schnair In Vaeira, 5782

They are the ones who spoke to Pharaoh… to take Bnei Yisrael out of Egypt; this was Moshe and Aharon. (6:27)

The Torah introduces the partnership of Moshe Rabbeinu and Aharon HaKohen as Klal Yisrael’s designated leaders who were Divinely charged to lead the Jewish People from Egypt. It was through them that Pharaoh and his people were meted out the Ten Plagues. The Torah introduces them here with a genealogical backdrop, beginning with their great-grandfather, Levi, his children and grandchildren, culminating with Moshe and Aharon. This would have been sufficient. The Torah, however, adds, “This was Moshe and Aharon,” which, on the surface, appears to be a superfluous statement. Of course, they are Moshe and Aharon. Who else? Rashi explains…

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וימת יוסף וכל אחיו וכל הדור ההוא

Sruly Schnair In 5782, Shemos

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

The Midrash (Shemos Rabbah 1:8) teaches that as long as any member of the original seventy souls that comprised Yaakov Avinu’s family that descended with him to Egypt was alive, the Egyptians did not enslave them. In other words, shibud Mitzrayim, the bondage to which the Jews were subjected, did not begin right away. Why was this? How did the group of seventy protect their descendants? Horav Aharon Cohen, zl (Rosh Yeshivas Chevron), explains that every member of that unique group enjoyed a close, personal relationship with the Patriarch. As a result, he had greatly influenced and inspired each of…

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ויהי כי יראו המילדות את האלקים ויעש להם בתים

Sruly Schnair In 5782, Shemos

And it was because the midwives feared G-d that He made for them houses. (1:21)

The meyaldos, midwives, risked their lives to save and sustain the Jewish infants. Pharaoh was a mass murderer; he would have had no problem adding two more Jewish women to his list of victims. Yet, the Torah underscores not their act of saving the children, but that their behavior was the result of a deep-rooted sense of yiraas Shomayim, fear of Hashem. Imagine, if a Jew who had saved his fellow’s life at great risk to himself is presented to us. Would we laud his yiraas Shomayim or his life-saving efforts? Why does the Torah focus on their fear of…

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ושמרתם את המצות

You must be vigilant regarding the matzos. (12:17)

וראה את הדם על המשקוף ועל שתי המזוזות

And He (Hashem) will see the blood on the lintel and on the two doorposts. (12:23)

קדש לי כל בכור פטר כל רחם בבני ישראל באדם ובבהמה לי הוא

Sanctify for Me every firstborn of Bnei Yisrael, of man and animal, they are Mine. (13:2)

זכור את היום הזה אשר יצאתם ממצרים מבית עבדים כי בחזק יד הוציא ד' אתכם מזה ולא יאכל חמץ

Remember this day on which you departed from Egypt, from the house of bondage, for with a strong hand Hashem removed you from here and, therefore, chametz may not be eaten. (13:3)

וידבר אלקים אל משה ויאמר אליו אני ד'

Hashem spoke to Moshe and said to him, “I am Hashem.” (6:2)

וידבר אלקים אל משה ויאמר אליו אני ד'

Hashem spoke to Moshe and said to him, “I am Hashem.” (6:2)

ולקחתי אתכם לי לעם

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

הם המדברים אל פרעה... להוציא את בני ישראל ממצרים הוא משה ואהרן

They are the ones who spoke to Pharaoh… to take Bnei Yisrael out of Egypt; this was Moshe and Aharon. (6:27)

וימת יוסף וכל אחיו וכל הדור ההוא

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

ויהי כי יראו המילדות את האלקים ויעש להם בתים

And it was because the midwives feared G-d that He made for them houses. (1:21)

YEARS

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