Rashi translates va’yichad Yisro as va’yismach Yisro, as rejoicing over the salvation of Am Yisrael. The Brisker Rav, zl (cited by Horav Eliyahu Baruch Finkel, zl) explains Yisro’s b’rachah as a blessing of gomeil, gratitude to Hashem. We would normally think that the person who recites the blessing is none other than the direct beneficiary of Hashem’s favor. The Shulchan Aruch (Orach Chaim 219:4), however, rules that one can fulfill his obligation to bless through the medium of his fellow’s blessing. This means that “Reuven” can bentch gomeil for “Shimon,” and Shimon will have properly discharged his religious duty to…

Rashi notes that the verb, va’yichan, they encamped, is written in the singular, rather than in the plural, va’yachanu. This teaches us that the huge multitude of people, which comprised the nation that was about to receive the Torah, was camped k’ish echad, b’lev echad, like a single person with one heart. Klal Yisrael’s unity is critical to its survival as a Torah nation. Only when they were united in their goal of hearing and accepting the d’var Hashem, word of G-d, would they be ready to receive the Torah. A number of points concerning the concept of k’ish echad…

We wonder why the Torah chooses to write yaarichun, they will lengthen, rather than aarich, I will lengthen. It is as if the Torah were saying that, by honoring your parents, you cause your children to lengthen your life. Horav Chaim Meir, zl, m’Vishnitz, answered this question after first relating an incident in which three sons/brothers sought his advice concerning their aged father’s care. Apparently, they felt it was difficult for them, and the question on the table was: Do they continue with home care with its various difficulties, or move him to a nursing home? The Rebbe (Imrei Chaim)…

Our lives are filled with miracles.  Yet, we do not take the time or make the effort to study them and to employ them as a pathway for deepening our bitachon, trust, in Hashem.  When Klal Yisrael left Egypt, two paths were before them: the short and easy route through the land of Plishtim; the long circuitous route through the wilderness.  Rabbeinu Chananel (quoted by Rabbeinu Bachya) explains that Hashem chose the long way which, albeit took them through the wilderness, provided the opportunity for exposure to additional miracles.  A trip straight through Plishtim would not have availed them the…

The euphoria connected with the liberation and exodus from Egypt lasted until the nation saw Pharaoh and his army in pursuit.  Some prayed fervently to Hashem for salvation.  Prayer is our key to reaching Hashem and petitioning Him to annul whatever decree hangs over our heads.  Others were frozen in fear. They sadly complained that they would have settled for remaining in Egypt as long as their slavery would have ended.  Hashem responded that this was not a time for prayer, but rather for positive action, for mesiras nefesh, a display of their faith in Him and a willingness to…

Horav Yechezkel Abramsky, zl, related the following homiletic rendering of these pesukim.  (Apparently, he had heard the exposition from a Chassidic Jew.)  On the surface, the pesukim relate that, when Klal Yisrael came to a place which was (later) called Marah, bitter, they found the drinking water to be bitter.  As a result, they were unable to drink, and they questioned the choice of rest area.  Moshe Rabbeinu prayed to Hashem, Who instructed him to throw a certain tree into the water, and it became sweet.  Water is a metaphor for Torah.  Be’er chafaruah sarim, “Well that the princes dug”…

Horav Aharon Leib Shteinman, zl, asks, if we were to bring Pharaoh to trial before the International Court in The Hague — what would this evil man be convicted of?  Pharaoh’s sins were monstrous, even by the standards of the most brutal, sadistic tyrants of history.  Mass murder, enslavement, cruelty beyond imagination – all crimes against humanity, deserving of the most painful punishment.  Yet, the Torah does not list these atrocities as an indictment against Pharaoh.  The only thing the Torah writes is: “You refused!”  Pharaoh refused to acknowledge Hashem as the One behind the punishment.  He ignored the obvious…

Chazal (Pesikta Rabbasi Parsha 14) cited by Horav Yitzchak Zilberstein, Shlita, relates the following story.  A Jew owned a cow.  This was his sole source of livelihood.  Unfortunately, his small parcel of land was not producing sufficiently, forcing him to sell his cow to a gentile.  He received a good price which would sustain him until his economic situation would take a positive turn.  The gentile was very happy with the cow, and he had it plow his field on a daily basis.  Come Shabbos, something strange happened with the cow:  it refused to plow.  No coaxing, no beating –…

Memory and the joy of remembering seminal moments in our history are among the cornerstones of Jewish life.  As such, we are a nation who, although we live in the present, we neither forget nor take for granted the lessons of the past.  As Klal Yisrael is about to prepare for its liberation from the Egyptian exile, they were repeatedly exhorted to remember that they were once slaves, and Hashem in His infinite kindness redeemed them from bondage.  In the Haggadah, we underscore this obligation with, B’chol dor vador chayiv adam liros es atzmo k’ilu hu yatza mi’Mitzrayim, “In every…

One might ask why the Torah emphasizes bincha, your son, rather than talmidcha, your student?  After all, every Jew bears the collective responsibility of v’shinantam l’vanecha, which is explained, “You shall teach Torah to all of Klal Yisrael” – not only to one’s biological children.  Why is the father-son relationship underscored? Perhaps the Torah seeks to impart an important message.  The foundation of Jewish continuity is bolstered in the yeshivah, bais ha’medrash, Bais Yaakov – but it begins at home.  Before one can inspire a talmid he must first connect with his ben.  The mitzvah of v’higadeta l’vincha is not…

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…

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…

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,…

The second book of Chamishah Chumshei Torah is known as Sefer Shemos –— Names.  This is how it begins, with a list of the families that arrived in Egypt.  Their descendants are the ones who, after acculturating into the Egyptian lifestyle, ultimately became slaves to an oppressive despotic leader and nation.  They were eventually liberated, received the Torah and built the Mishkan.  This is the essence of Sefer Shemos.  Where does “names” fit in?  Furthermore, in translation, the second book is called, “Exodus,” which refers to departure or redemption.  Once again, where does “names” fit in?  The English and Hebrew…

Moshe Rabbeinu refused to undertake the mission to lead the Jews, lest his older brother, Aharon HaKohein, who heretofore had been their leader, feel bad over being passed over for his younger brother.  Hashem assuaged Moshe’s feelings that his brother was overjoyed to hear the good news.  Chazal underscore that this was not superficial joy, but true, genuine joy born of love for Moshe.  As a result of Aharon’s selflessness, he merited to wear the Choshen HaMishpat, BreastPlate, over his chest.  The Urim V’Tumim were inside the Choshen, elevating the Choshen to unparalleled spiritual status.  All this was because Aharon…

Chazal (Shemos Rabbah 5:18) teach that the Jews had Torah scrolls (scrolls that contained words of Torah) in which they would delight from Shabbos to Shabbos.  Those scrolls imbued them with deep faith that Hashem would soon liberate them.  They were able to learn from those scrolls because Shabbos was their official day off.  (Moshe Rabbeinu convinced Pharaoh that he would receive maximum benefit from his slave if he allows him a day to rest and rejuvenate.  Pharaoh agreed, and Moshe suggested Shabbos be that day of rest.)  When Pharaoh saw the people enjoying Shabbos by learning Torah, he quickly…

Yaakov Avinu assured his son, Yosef, that, for all time, Jewish parents would remember that he was the father of sons – Ephraim and Menashe — who achieved shevet, tribal, status equal with Yaakov’s sons.  Parents will strive to see their sons reach such a level.  The commentators, each in his own inimitable manner, offer explanations for the elevation of Menashe and Efraim to tribal status.  Most focus on their characters and the fact that they were able to maintain their extraordinary commitment to Torah and mitzvos, despite the spiritual bankruptcy of the society in which they lived.  Nothing of…

The Torah compares five of Yaakov Avinu’s sons to animals: Yehudah – a lion; Binyamin – a wolf; Dan – a snake; Yissachar – a donkey; Naftali – a deer.  While four of them are identified directly with the animal, Yehudah stands out as being compared both to a lion cub and a full-grown lion.  Chazal address the singular distinction accorded to Yehudah.  They explain that, because of his future leadership and monarchial obligations, he was given both the might of a lion and the brazenness of a young cub.  As Horav S.R. Hirsch, zl, observes, Yehudah was to combine…

Chazal teach that Yaakov Avinu was about to reveal the keitz, End of Days, the coming of Melech Ha’Moshiach, and an end to all of our tzaros, troubles.  When he saw the Shechinah, Divine Presence, depart from him, he understood that now was not the time for such a revelation.  While he did not reveal the “when,” he did allude to the “who” as a descendant of the shevet, tribe, of Yehudah.  Dovid HaMelech, a direct descendant of Yehudah, would be the progenitor from whom Moshiach would descend.  Indeed, every leader of the monarch level was a descendant of David…

The Ohr HaChaim Hakadosh comments concerning the redundancy of the text.  It previously said that Yaakov v’chol zaro, with all his offspring, came to Egypt.  Why does the Torah reiterate that his sons and grandsons came?  Were they not part of his offspring?  The Torah goes on to mention daughters and granddaughters, following the word ito, with him. First, why are they separated from the rest of the offspring? And why is the extra word ito added as a separation between sons/grandsons and daughters/granddaughters.  The Ohr HaChaim explains that, indeed, with regard to their attitude, the different groups were not…

The Torah goes on to record the names of Binyamin’s ten sons.  Rashi (ibid 43:30) quotes Chazal that Binyamin named each of his sons for some element of Yosef’s tragedy. For example: Bela, because Yosef was Nivla, swallowed among the nations; Becher, related to be’chor, first born, which Yosef was to Rachel Imeinu; Shavui, because he was taken captive.  In this unique manner, Binyamin immortalized Yosef’s memory.  Thus, he ensured that every time he called his children, Yosef’s character, his ordeal, and his greatness would come to mind. A vital truth is underscored herein.  A person dies twice:  Once when…

Rashi explains a set decree which Pharaoh established, that the priests should receive a daily stipend of bread – regardless of the country’s economic condition.  Thus, it was unnecessary for them to sell their land for food.  Targum Yonasan disagrees, explaining that Yosef established this rule out of a sense of gratitude to the priests for saving his life.  Potifar was a priest, whose wife claimed that Yosef had made advances toward her.  Understandably, for a lowly slave to act in such a reprehensible manner warranted the death penalty.  Potifar sought the advice of his colleagues – both as verification…

At the end of Parashas Vayeishev (Bereishis 40:23), Rashi cites Midrash Rabbah (Bereishis 89:3), which teaches that Yosef placed his trust in the chamberlain to put in a few good words about him to Pharaoh.  Perhaps this would secure his release from prison.  For someone of Yosef HaTzadik’s elevated spiritual level, relying on people was beneath him.  Thus, Yosef’s sentence was changed, and two more years were added.  His request implied a subtle lack of bitachon, trust.  Not that Yosef should have avoided exerting his hishtadlus, effort, which is crucial, but his heart relied too heavily on human intervention, rather…

Clearly, Yosef could not have been so crass as to praise the fact that Hashem had allowed him to forget the tzaros, troubles, that had plagued him in his father’s home.  While forgetting troubles, pain and anxiety is a good thing, what about his home did he want to forget?  He was the son of Yaakov Avinu, not just any son, but his ben zekunim, son born to him in his old age, the son of Rachel Imeinu. He was the favorite son.  Was all of this something he wanted to forget?  On the other hand, unquestionably, life for Yosef…

Was it really necessary to herd all the brothers into the lock-up?  He could have taken one, and it would have sufficed to send a message.  The Brisker Rav, zl, cites the Yerushalmi in Terumos (12), “A group/caravan of men were traveling and were accosted by a gang of non-Jews demanding that they give up one of their own.  They said, ‘We want one Jew whom we will kill.  Otherwise, we will kill all of you!’ The halachah is clear that we may not give up a Jew under any circumstances –even if it means that everyone will die.  Therefore,…