Yisro – Page 14 – Peninim on the Torah

“And he (Yisro) said (to Moshe), ‘What is this thing that you are doing to the people? Why do you sit by yourself?'” (18:14)

The simple interpretation of this dialogue between Yisro and Moshe is that Yisro was concerned that Moshe not overexert himself by attempting to be the sole adjudicator for the entire nation. After all, Moshe was still a human being, and he would not be able to maintain the physical stamina required to continue functioning in this capacity. Horav Dovid Feinstein, Shlita, suggests that Yisro’s concern was not so much for Moshe’s physical well-being, as it was for Klal Yisrael’s educational development. When Yisro came to Moshe, he did not ask, “What are you doing to yourself ?” – but rather,…

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Rabbi L. Scheinbaum In Yisro, 5755

“And Moshe chose able men from all of Yisrael.” (18:25)

Horav Eliyahu Meir Bloch z.l., cites the Sforno who sees a profound implication from this pasuk. After searching for men who possessed all the qualities mentioned by Yisro, he chose “able men” who were well versed in law, diligent in determining the veracity of a situation, and capable of bringing it to a proper conclusion. This definition of “anshei chayil” distinguishes itself from that of the other commentators. Sforno focuses on the individual’s ability to think and use his common sense, coupled with an unremittant desire to make use of these faculties to solve problems. Yisro had suggested four qualifications…

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Rabbi L. Scheinbaum In Yisro, 5755

“All that Hashem has spoken we will do.” (19:8)

In Parashas Mishpatim (24:7), Bnei Yisrael reaffirm their acceptance of the Torah with the famous words, “Na’ase V’nishma,” “we will do and we will listen.” Chazal explain that when Bnei Yisrael proclaimed Na’ase V’nishma, they pledged themselves first “to do,” to observe and practice and then to try to understand. When they acceded to first perform and execute and later speculate and rationalize, Hashem sent down one angel for each Jew. The angel placed two crowns on the head of each Jew. One represented Na’ase, we will do, and one represented Nishma, we will listen. We must endeavor to understand…

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Sruly Schnair In Yisro, 5754

“Now I know that Hashem is greater than all the gods.” (18:11)

Rashi explains Yisro’s statement in the following manner, “I knew Him in the past, but now I know him even more intensively.” Affirming one’s recognition of the Almighty is no small statement. Nonetheless, what was so unique about Yisro that an entire parsha in the Torah is dedicated to his name? He became Moshe’s confidante and chief advisor. Consequently, the entire Klal Yisrael and its leadership accorded him the greatest honor. It seems peculiar that all this esteem was directed towards Yisro solely because he recognized Hashem’s eminence. Horav Chaim M. Katz z.t.l. explains, that Yisro distinguished himself by joining…

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“And you shall provide out of the people able men, G-d fearing, men of truth, hating unjust gain… and Moshe chose able men out of Yisrael.” (18:21,25)

This pasuk seems to imply that it would not be easy to find truly honest and G-d fearing men. Indeed, Moshe had to rely upon ruach ha’kodesh, Divine inspiration, in determining the true nature of these men. Horav Moshe Shternbuch, Shlita, points out that individuals of such laudable character do not seek to publicize themselves as they are secure in their own self-image. They tend to hide from public recognition. Moshe had to resort to a somewhat novel approach for finding these unique individuals. The Chezkuni makes a profound interpretation of G-d fearing men. He suggests that a true yoreh…

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Sruly Schnair In Yisro, 5754

“All that Hashem has spoken we will do.” (19:8)

Later in Parashas Mishpatim (24:7), Klal Yisrael reaffirmed their acceptance of the Torah with the famous statement, “Naase V’Nishma. We will do and we will listen.” Chazal teach that when Bnei Yisrael proclaimed, “Naase V’Nishma,” they meant we will first pursue practical observance and practice and afterward rationalize it. The Midrash relates that at that moment one angel came down from Heaven and placed two crowns representing Naase V’Nishma on each Jew’s head. Interestingly, once Bnei Yisrael broke the pledge and placed Nishma before Naase, theory before practice, two angels came down to dismantle the crowns. We can wonder at…

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“I am Hashem your G-d.” (20:2)

Chazal in Talmud Shabbos (105a) say that the word hfbt, I, is an acrostic for hapb tbt, ,hcvh vch,f” I put Myself into the writing.” Hashem says that His very essence is suffused to every letter of the Torah. As Horav Moshe Swift z.t.l. explains, this amazing statement is the cornerstone for the eternal nature of the Torah. Hashem reveals Himself through the Torah. It is His will. When one reads or studies the Torah, he is actually studying Hashem. Honoring the Torah is tantamount to honoring Hashem. There is nothing like Torah in the world of literature; other writings…

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Sruly Schnair In Yisro, 5754

“Do not kill.” (20:13)

One may wonder why the prohibition against murder is included in the Aseres Ha’dibros, Ten Commandments. An obvious explanation is that we should not tamper with human life. Certain forms of “murder” are overlooked because of our lack of sensitivity to others. The Ibn Ezra writes “Do not kill with your hand or with your tongue by perjuring your testimony against another fellow by blatant or even innocuous forms of slander, or by giving someone harmful advice, knowing fully well the tragic consequences that will occur. One who is privy to a secret which can save another Jew’s life, and…

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Rabbi L. Scheinbaum In Yisro, 5753

“And Moshe sent away his father-in-law, and he (Yisro) went his way to his own land.” (18:27)

Rashi states that Yisro returned home solely in order to convert the remainder of his family to Judaism. The Maharal interprets the words “And Moshe sent” to imply that Moshe gave his blessings to this return. Horav A.H. Lebovitz, Shlita, poignantly extols the supreme sacrifice that Yisro made by leaving Bnei Yisrael and returning to Midyan. Bnei Yisrael had been privy to a unique miraculous existence. Sustained by manna, protected by the Clouds of Glory and a Pillar of Fire, Bnei Yisrael had experienced the most intense spiritual moments of all time. Under the tutelage of the greatest teacher, Moshe…

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Rabbi L. Scheinbaum In Yisro, 5753

“And you will be to Me a kingdom of Kohanim (priests) and a holy nation.” (19:6)

A Kohen is one whose life is devoted to the service of Hashem. The title Kohen also implies “scholar”. As it is written in Shmuel II 8:18 – uhv ohbvf sus hbcuw which means that they were Torah scholars. Hence, the prime pursuit of Am Yisrael is the study of Torah. Horav Avigdor Miller, Shlita, observes that this pasuk does not merely state Hashem’s promise of Am Yisrael‘s future reward. It is an aspect of Hashem’s covenant with us which responds to our acceptance of the Torah. When we responded with the gnabu vagb, “We will do and we will…

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“And he (Yisro) said (to Moshe), ‘What is this thing that you are doing to the people? Why do you sit by yourself?'” (18:14)

“And Moshe chose able men from all of Yisrael.” (18:25)

“All that Hashem has spoken we will do.” (19:8)

“Now I know that Hashem is greater than all the gods.” (18:11)

“And you shall provide out of the people able men, G-d fearing, men of truth, hating unjust gain… and Moshe chose able men out of Yisrael.” (18:21,25)

“All that Hashem has spoken we will do.” (19:8)

“I am Hashem your G-d.” (20:2)

“Do not kill.” (20:13)

“And Moshe sent away his father-in-law, and he (Yisro) went his way to his own land.” (18:27)

“And you will be to Me a kingdom of Kohanim (priests) and a holy nation.” (19:6)

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