Taking a lesson from the Megillah

One can read the Megillah and say it all happened by chance. However, if one calculates the chances of so many things falling into place then he/she would be foolish to conclude that it was a coincidence. Seeing through nature and through coincidences is what the Megillah is all about. In fact the word Megillah comes from the word “megaleh” which means to reveal and the name Ester comes from the word “nistar” which means hidden; hence Megillat Ester literally means revealing that which is hidden! Incidentally this is why the baalei musarim say that everyone should write a megilla of their own life. The reason for this is that if we look at different events of our lives independently then we can not see the hand of Hashem at work, however, once we look at the picture as a whole then we can see that none of it was by chance and that everything that happened in our lives was to lead us in the particular direction that Hashem wants us to be in. Hence it is the Megillah that reveals the hand of Hashem.

With this in mind we can perhaps understand on a deeper level the Halacha which requires us to hear EVERY word of the Megillah; if a person misses even one word he has not fulfilled his obligation. This teaches us the very important lesson that we must not overlook anything that happens in our own lives. Even trivial things which at the time seem to be totally meaningless and coincidental could very well play a major role in how our lives turn out. This is the lesson of the Megillah: to reveal the hand of Hashem in our everyday lives where, if looked at in segments of time, Hashem is very hard to find.

Trumah for non-Kohanim too

You shall make two Kruvim of gold (Shemos 25:18). The Torah instructs us to form kruvim or cherubim, which we will now translate as merely 'winged celestial beings" (Answers.com)

The well known description of the kruvim (at least in our parsha) are two figures in the form of young children (Rashi). When the Jewish People were doing the will of God, they kruvim would face each other (and embrace one another-?) When the opposite happened, the kruvim would turn away from each other.

However, in Berishis, when Adam and Chava were commanded to leave Gan Eden, two other kruvim chased them out and henceforth guarded the entrance to Gan Eden. Rashi describes these kruvim as Malachi Chavala, destructive angels.

In the stories of Yosef and his brothers, an ish (lit. man) appears in the field and tells Yosef that his brothers have gone to Dosan. Earlier on in Sefer Berishis. Rashi comments that this person was really the angel Gabriel. Yaakov decides to venture back across the river to pick up small vessels he left at home. Famously, he encounters an ish and 'fights' with him until dawn. Rashi there says that this ish was the heavenly angel representing esav.

The question is how are we and Rashi- to know when to translate kruvim as destructive angels or as angelic forms of children? the wrod "ish" as an evil angel (of esav) or as a helpful angel (gavriel)? Where is the discrepency?

The Otzros HaTorah quotes Rabbi Moshe Mordechai Epstein as follows: It is really quite simple. The kruvim serve a functional, positive purpose- indicating where we stand with God. That is how we know they have the form of sweet children. The kruvim in Gan Eden, albeit they were carrying out God's command (as everything ultimately does), were more 'destrcutive' in nature. They were asked to banish people from some place and they also carried swords.

The "ish" by Yosef was fulfilling a positive mission. Although, when Yosef found his brothers they actually sold him into slavery, but this ultimately brought about the redemption. [OK, but it also brought us into slavery first...that is a valid question.] The ish that fought with Yaakov, did just that- he was fighting! So he must be an evil angel.


{Not to demean anyone, but I am not think sure everything here fits perfectly, becuase, again I am pretty sure the kruvim by Gan Eden were just doing their job. Do angels have free choice to act inappropriately, anyway?}

Either way. the lesson is that if we are here to do positive things, we will be described favorably. If we are here to 'push people away', then we will be cast in a negative light.

(Yes, you guessed it, this was once again from Rav Rosner's shiur. Also, Rav Epstein only addressed the kruvim 'problem'; Rav Rosner added in the ish 'problem'.)

Good shabbos, Yaakov.

Even more Mishpatim Rules!

Parshas mishpatim

In this weeks Parsha, the famous words of “N’aaseh V’nishma” are said by the Jewish nation. The Mey Hashiloach (the izbitzer rebbe) poses the following question and idea. Why is it that we said the word N’aaseh before Nishma? In truth, no one in the world understands the true depth of the torah, its mitzvos and the reasoning behind them, because if someone really did understand them he would never have to do the actions of the mitzvah but rather he would just sit back and have the direct connection and concentration toward Hashem about why He is doing this. However, since we don’t have full concentration Hashem gave us the “hands-on” actions of the mitzvah, to actually feel the mitzvah we are doing, and in Shamayim, we will understand the reason for why we did this. There is a mashal, that a father finds a treasure box and tells his son to grab it, the son then asked his father. What’s in it? The father replies don’t worry just take it! So too here, Hashem gave us the torah and right away we said N’aaseh we will do! And in Shamayim, Nishma -we will understand. This is why the words of N’aaseh V’nishma are written in Parshas mishpatim, just in case someone will say “ehh why do I need to know about someone’s ox hitting another or selling someone as a slave etc.?!?” Therefore the torah is teaching us- N’aaseh V’nishma, there will be mitzvos that we understand completely such as not to steal, or to love your fellow neighbor just as you love yourself, and as well, there will be mitzvos that are harder to grasp such as the reason for shatnez or why we shake a lulav on succos, however we must always remember “N’aaseh” we will do because we know Hashem loves each and everyone of us and “Nishma” iy’h in shamayim we will understand.

Gut Shabbos
Tzachi Popowitz B’shem R’ Zucker

Mishpatim Rules!

The parsha commences by discussing the scenario of a Jewish man who becomes a slave to another Jewish man. The laws state that a master must treat his slave right; masters must provide food, clothing and shelter for slaves. In addition, the Torah commands that the master must also provide these things for the slave's wife and children(, even though they do not do any work for him!) Rashi in Devarim (14:14) adds that masters must give generous parting gifts to their slaves, as well. (I think I remember a source that says that additionally, a matsermust give his Jewish slave the best food he has.)

Why did the Torah begin its discussion of civil laws specifically with the topic of Jewish slaves? There are many other laws it could have began with.

Rav Zalman Sorotzkin explains that this is actually the opportune time to discuss slavery laws and rights. The Jewish People have just emerged from the pangs of slavery (at the hands of the Egyptians) and now have dominion over themselves. The Jewish People know intimately what affliction by a master to his slave is. One might think that, as human nature goes, once people become free they forget the pain that came with slavery. More than that- the very fact that they endured pain and hardship might push them to translate that to others, to vent their frustrations out on people they suddenly have control over. Says the Torah, please do not adopt that attitude. Rather, remember that you yourselves just a short time ago- suffered at the hands others. Thus, be sensitive to a fellow Jew who due to unfortunate circumstances (he is impoverished) must sell himself for hire.

I felt this phenomenon. Many times I attempted a shot in a (league) basketball game and the shot was blocked, or I felt that I was fouled, but no call was made. In the heat of 'battle', my passion dictated that right away, on the defensive end, I would attempt to do the same thing done to me! I would definitely not let the opposing team not allow an easy shot. If I could help it- I would either go for the block or a hard foul.

Of course, these actions are negative; they smack of nekama/revenge. (Even though one does not retaliate against his opponent, per 'se) After all, any master today might need to become a slave tomorrow. [The truth is, there are many possible lessons that can be gleaned from this insight.]

The same point made is made by Mrs. Nechama Leibowitz later in the parsha. The Pasukim warn us to not oppress a ger/convert, because the entire Jewish People were themselves converts. How so? When we were in Egypt, we were not considered a Jewish nation, in the fullest sense. Only after God took us out and gave us the Torah, did we transform into the Jewish nation we are today. From this point, Mrs. Leibowitz makes the same point as before. Human Nature, at least for some people, might tell us to take our anger out on someone else. Since we were treated as outcasts and strangers in Egypt, we might pass on that frustration to 'non-Jewish' converts. The Torah comes vehemently rejects this feeling. Do unto others only that which you would like done to you.

So what would be an appropriate response for Jewish Men to the suffering they felt in Egypt? One might suggest that they join the Jewish Army! Translate the anger, pain, and humiliation of being enslaved for the good. Fight Amalek, fight the Philistines, etc. After all, God approves of us destroying our enemies!

The next time you find yourself incensed at someone who has wronged you, do not become that person to someone else! Join the Israeli army.

(Adapted from a shiur by Rav Shalom Rosner)

Good Shabbos.
Yaakov

The miracles heard 'round the world...

Rashi quotes the medrash that explains why Yisro decided to convert to Judaism pointing to the splitting of the sea and the war with Amalek. The seeming problem with this is that the WHOLE WORLD heard about these miracles yet only Yisro converted. If the reasoning given for his conversion was these very public miracles then there should have been a massive conversion throughout the globe!

So why didnt it happen?

As I was waiting in Brooklyn for my glasses to be prepared I saw the following answer in a sefer that had been lying on the counter.

There is a fundamental difference in the types of listening that took place. True the whole world heard about the miracles but they were not listening! Yisro however was listening for growth

When Yisro heard about what happened he immediately asked himself, "What am I supposed to take from this?" This question prompted him to change his ENTIRE life.

The point here is that there are messages that constantly bombard us. Everywhere we look are oppurtunities for change and growth. The question is are we listening for growth or are we just listening?

Yisro

Why did Yisro merit an entire parsha named after himself?

Rashi explains first off that the name Yisro comes from the root "yeser', which means an addition. The explainaion being that Yisro 'added' a section to the Torah. (His voluntary action was considered his unique contribution to the Torah.) Which section did he 'add'? The section starting from verse 21 in which he gives his son-in-law advice about how to revamp the judicial system at that time. The procedure before Yisro came along was that people would wait in long lines to ask Moshe himself all sorts of questions in Jewish Law. In other words, Moshe was the sole judge of the Jewish People. This unwieldy system was obviously very taxing on Moshe and cumbersome for the people to have to wait on extremely long lines to get their questions answered. His father in law's wise advice was to introduce a tiered system, in which the simplest of questions could be asked to any of 1000 sages. If they could not answer the question, it was sent to a smaller group of 100 judges, and so and so forth until only the most complex questions that no other sage in Israel could answer except for Moshe- went to Moshe. [As a result of Yisro's positive 'addition' to the Torah, the Torah named the whole parsha after him]

Rabbi Shalom Rosner quotes an interesting insight from Rabbi Jacob J. Shachter. A closer look at the parsha reveals that Yisro actually started speaking to Moshe in verse 17. Why did Rashi only quote verse 21 and on as the source of Yisro's contributing remarks?! The answer is that from verse 17 to verse 21, Yisro simply points out the problems with the current scenario of having only one judge. Big deal. Many people probably saw that the system was flawed. From verse 21 and on, however, Yisro begins dispensing advice on what can be done to improve the system. That apparently was Yisro's original idea. Rashi notes only Yisro's advice for improvement, not his critiques.

The lesson we can take from here is that anyone can point out what is wrong with the system, what is too harsh about the rules, why a program did not run smoothly-- and stop there. That requires little effort and wisdom. The people that are truly valued are the ones that take the next step. They offer a suggestion as to how something can be improved, an innovative idea which could change the future. Let us be more than critics who point out the problems. Let us be constructive critics who offer solutions.

Good Shabbos from RIETS

Yaakov

Even More on Beshalach...

Even Rav Kook’s most famous detractors would admit one thing: he was an incredible talmid chacham. When Rav Kook would walk into a room, one commented, the Torah walked into the room. In this dvar Torah from him, we see his powerful mastery of all aspects of Torah, including his knowledge of the Torah that came from great Chassidic minds and ideas in the Gra’s Kabbalah.
This week’s parasha has the story of the Jewish people fighting Amalek. The Torah tells us that Moshe told Yehoshua to go choose men to fight Amalek. Rav Kook asks a very simple question: why didn’t Moshe go on his own to fight Amalek? Why did he have Yehoshua take on the mission?

This, answers Rav Kook, is as result of Moshe’s special level of leadership. He represented a level of leadership that was miraculous. Quoting Rav Aharon of Karlin, a Chassidic master, Rav Kook says that Moshe represented a level of neshama that was before the sin of Adam haRishon. This is the reason why specifically he received the Torah for Am Yisrael, since he was on such a level that represented this purity of mind and heart. This, says Rav Kook, explains why Moshe could not take the Jewish people into the land of Israel. Eretz Yisrael represented the non-miraculous or, in other words, nature. When he “sinned” with the incident of the rock, he used a natural power of hitting a rock instead of speaking, which would have been more miraculous. Seeing that Moshe represented miraculous leadership, he had to perform at that level. If he acted “naturally” (ie hitting a rock instead of speaking to it), then he would be going beneath his own status and that would be considered by him not to be real leadership. The war with Amalek is considered to be connected to the level of kingship in the Jewish people. Says Rav Kook, if Moshe were to have fought Amalek himself, he would have defeated them. A Jewish king is really only a way to express Hakadosh Baruch Hu’s kingship in the World – as such, with Moshe’s victory, G-d’s Kingship would have been readily apparent. This, the World was not prepared for just yet.
This, adds Rav Kook, is found easily in the passages of this week’s parasha. The Torah uses the word “ka” to represent the lack of G-d’s kingship in the World with only half of G-d’s name of yud and the heh being expressed. On this, our Rabbis teach us, that with Amalek’s continued existence in the World, G-d’s kingship is not complete. What does G-d’s name havayah mean? On this, our Rabbis also teach us, that it implies that G-d will be with in times of our exile amongst the nations. Says Rav Kook, this name emphasizes the Jewish people when they are operating under the rules of nature. This is how history is supposed to play out. Jews are supposed to go through exile, history tells us. With a limited essence of havayah, we can only grasp one aspect of G-d’s kingship and the level of the miraculous is lost in the World. That is why specifically Yehoshua had to fight the war and why specifically the Torah tells us that Moshe commanded him “choose for yourself men.” What is the significance of “men”? Men fight normal battles under the conditions of nature and not the miraculous. And why could Yehoshua only weaken Amalek? Again, this represents that Yehoshua could only fight Amalek on the natural level. But Amalek’s erasing as an idea could only come about through the miraculous reappearance of G-d into the World.

Finally, we get to the Gra. Rav Kook quotes that the Gra noted that Moshe received a mask from Hakadosh Baruch Hu after he received the Torah. How do we spell mask in Hebrew? It starts with a “mem” and a “semech.” Those words, teach our Rabbis, represent the miraculous letters that stood on the tablets without anything holding them there. They stood miraculously! This represents Moshe perfectly! And what about the “vav” and the “heh” of the word? What do we do with those letters? Those represent the parts of the name havayah that can only be fulfilled with a leadership like Moshe’s. Which, in other means, the leadership of our future redeemer, Moshiach Sidkeynu! The mask which represents a G-dly intervention in the World at Matan Torah can only be something that completes the process. Rav Kook then is interpreting that Moshe’s leadership was only a one-time experience of the Jewish people. The Jewish people instead would, for the rest of its history until redemption, experience their true service through the vehicle of nature.

In short then, why does Hakadosh Baruch Hu want us to operate in such a fashion? I think the answer is simple. Our job in this World is to bring G-dliness into the World. If we were only to bring G-dliness through the function of the miracle, then it would seemingly be devoid in nature, G-d forbid. In reality, though, the Jew understands that the most physical of our World, which other nations see as unG-dly, is also G-dly. Only through the parameter of nature can we really bring G-dliness into the World. It is then logical to say that the World was not fit for G-dliness because it had not prepared itself! Man needs the space to creatively bring G-dliness into this World through the level of nature, which can only be sanctified by man’s work. This is a powerful idea for ourselves and should reverberate in our homes and community centers.

A Must Read on Beshalach!

I am not tooting my own horn by what I said in the subject line, becuase this dvar torah, like all the rest of the divrei Torah I send out come(s) from others. I found the following idea very insightful and I tried to embellish it a little with some personal reflections.

The Jewish People complain to Moshe shortly after Krias Yam Suf, the Crossing of the Red Sea . They were complaining about the lack of food in the desert. [ As an aside, it is hard to understand why they didn't trust God to provide them with food after seeing the miracle at the sea, but for another time, possibly...] Moshe Hashem} reassures them that soon they will see the greatness of Hashem, and that He will provide you with food. He finishes by saying "and who are we (himself and Aharon) -anyway- that you complain against us?" (16:7)

The Talmud in Chulin 89 comments that Moshe and Aharon showed a greater level of humility than Avraham did. Avraham once told G-d, "and I am but dirt and ashes!" Moshe, on the other hand said "and who are we?" One explaination given is that while Moshe thought of him and his brother as literally nothing, Avraham thought of himself as something, albeit something like dirt.

Rav Rosner quotes Rav Shternbach with a different answer, but first a story about Rav Yonason Eibshitz. Rav Yonoson Eibshitz once went to a certain town for Yom Kippur. He saw a man saying Tefilla Zaka with incredible Kavana, concentration. The man was crying out to Hashem "I have committed so many sins! I must be so lowly in your eyes, etc.! Rav Eibshitz was impressed. The next morning the guy acts the same way; crying out to God, expressing remorse for his actions. Then the guy gets called up for Revi'i, the fourth aliya of the Torah Reading. This was obviously a great honor- the fourth aliya on the holiest day of the year. This guy must be a real tzaddik, a saint. But then something startiling happens. Before the guy recites the blessings, he turns to the Gabbai and asks why he did not recieve the third aliya! [The third Aliya - for reasons unbeknonst to me- is considered the 'greatest' aliya, I believe] Was the fellow who got shlishi more important than he was?! Rav Eibshitz at first was astounded. Could see be the same guy who beforehand had been declaring his unworthiness to God? Where did the humility go? He then thought of an explaination. When the guy was praying, he in effect, comparing himself to God and saying You are infinite and I am so, so finite. I am nothing compared to You. However, when it came time for the public Torah reading, he compared himself to others, and ostensibly thought that he was the holiest Jew in the shul! ( Paranthetically, it is interesting why they did not recognize Rav Eibshitz and give him, the great Talmud Chacham, scholar, the third aliya!) This is obviously the worng attitude to have.

Avraham was speaking directly to God when he declared himself nothingness. While this is noteworthy, it is kind of obvious that every human being in the world pales in comparison to God. Moshe however, was speaking to the people and still expressed his humility and declared himself equal to them. Obviously, Moshe and Aharon were the greatest of the nation and did possess the ability to do something about the food situation (pray to God), and still Moshe did not feel that he was more worthy than anyone else. [I was thinking that maybe Moshe's intentions were that instead of the nation complaining to him, they should pray to God to help them. That is why he 'refused' to intervene on his own by declaring his unworthiness to actually do anything.] Or maybe he did feel that he was more worthy than the rest of the nation. But, at any rate, he did not show it. Sometimes, we cannot help but feel internally that we deserve something over someone else, and maybe we are justified in thinking so. However, we should not reveal this to others.

Maybe this is the meaning of the reinforced language of the mishna in Pireki avos : Be very, very humble". Humblein relation to God and humble in relation to others.

I won't bore you with the details, but recently, in a couple instances, I have been humbled. Programs I thought I would get into- I did not. At first, I was a little upset and felt slighted, but I realized that maybe I am being sent a message that I am not as deserving as I think I am and that things do not always work out as we think they should. And that is ok. (To throw in a sports example, whenever a top-ranked team gets upset by a lower level team, the former is left quite humbled.) Ultimately, God controls everything, anyway.

On the flip side, on other occasions, I do get to 'perform' my religiousity in public, whether it be learning and talking to less affliated kids, or looking really impressive singing the latest tunes, with my friends, in harmony, in a small shul in New Rochelle. I should not feel overly cocky or important, becuase I am simply doing God's work. So when I get up to speak this Friday Night, God willing, in a small shul in Ellenville, New York, I will try not to feel to haughty.

We should all merit to feel a little more humility, especially in relation to our fellow man. Force a smile and a 'congragulations' when someone beats us out for an award, or an aliya.

Achdus

Meshech Chochmoh- Parshas Beshalach, perek14 pasuk 22

“Achdus”

There are many hints in the torah that show us how ones derech of life should be run and what a Jew must do to live everyday. Already last week we began to list the bulk of the mitzvos included in the torah. There are two categories of mitzvos, mitzvoth that are titled shamuyos, like avodah zarah and shvichus damim, and the other category is the one regarding nimsiyos (middos), or character traits that pertain to a functional society. These include the issurim of lashon harah and the insistence to not have a machlokes with ones neighbor. When one sins b’yachid in matters of shamuyos he is liable to the proper punishment (cv’s). But loshon harah is not chayiv any punishment, either b/c it’s a lav shelo nitein l’tashlumin or b/c it’s a lav sh’ein bo ma’aseh. But when these sins are performed b’tzibur, the opposite is true. The gemarah learns from the passuk “v’nichrisah hanefesh” that only a single person can be chayiv for an aveairah but a tzibbur is pattur, but by lashon harah we find the opposite to be true. In the time of Dovid Hamelech when most of the nation was made up of tzaddikim, we are told that Jewish soldiers were killed in the wars, b/c there were informers amongst the Jews in those days. But in the days of Ach’av, when the nation was full of reshaim, nevertheless we are told that no soldier was killed in war b/c there were no informers amongst the Jews.


There are many examples that show how midos that keep the society together are the cause of Hashems desire to relent in administering punishments to the nation though we may be deserving of punishments (cv’s). In tehillim, Dovid Hamelech asks Hashem to “dwell” among us in our tum’ah though we may be sinning in general in regard to lo-sa’asehs. But when the nation is not careful about lashon hara, Hashem is said to be “dwelling up high,” removed from His people. We see a similar idea by the Batei hamikdash, about which the gemara tells us that the first bayis was destroyed b/c of the big 3 aveiros that the Jews were chayiv for, and in the second beis hamikdash, though they learned much torah, they had sin’as chinam, beckoning Hashem’s anger to flair up and destroy both batei mikdash. We can gather from the fact that after 70 years the Jews went back after the first beis hamikdash and that we are still in our galus untill today that the sin of sinas chinam is that much worse than the, so called, bigger sins. Similarly, in the time of the mabbul, the torah tells us that the reason that Hashem finally decided to destroy mankind was because of chamas, which Rashi tells us means gezel, theft. It was only after this complete breakdown of society that Hashem decided to destroy mankind. And we can see from the cheit haegel that Hashem forgave the nation after it worshiped the egel, but when the miraglim came back from Eretz Yisroel and spread loshon hara amongst the Jews and caused them to deny the good that Hashem had in store for them, only then did Hashem swear that B’nei Yisroel would stay in the midbar for forty years. We see from these proofs that when the tzibbur sticks together and gets along with one another, Hashem will overlook the sins that the people on an individual level would be chayiv for.


Using this premise we can explain a midrash in this weeks parsha. The midrash says that when B’nei Yisroel was crossing the yam suf, the malach Sama-el complained to Hashem that You should not save this people, they served avodah zarah and stopped performing bris milah when they were in Mitzraim. “Why are they any better than the Egyptians who You are about to wipe out?” Hashem answers the malach that they did not fight with one another in Egypt, as we can see from the fact that Dasan and Aviram were always the ones singled out for sinning, meaning that they were the exception amongst the Jews. But what prompted the malach to complain now when he could have complained about the makkos? The midrash says that at the time leading up to kriyas yam suf, the shevatim split up into four groups, each wanting to go somewhere else, thereby taking away their tzibbur status. It is because of this that the torah says “v’hamayim lahem chomah,” literally the water was a wall for them. But in the Torah it is written missing a vuv, reading cheimah=anger. Hashem got angry and the sea was about to drown the Jews. The Jews had lost their protective tzibbur status and were at the judgment of Hashems mercy.

If we look at the words of the torah, the passuk of “v’hamayim lahem chomah” is written twice, only the second time is it chaseir vuv. This coincided with the drowning of the Egyptians. It was at this moment that the malach posed the complaint about why Hashem was saving the Jews and killing the Egyptians if the Egyptians repented by admitting that it was Hashem who was behind the makkos and kriyas yam suf. Hashem answered the malach “fool!” the only reason the Egyptians are repenting is because they are about to die. The Jews did teshuva long ago, about six months ago when the makkos started. The reason they worshipped avodah zara was because they were under hard work, and one cannot think clearly when one is under so much stress. But once they were set free they performed bris millah again. Hashem so to speak says that the Jews were anusim, and were not responsible for their sins. Although they fought at the yam suf and lost their tzibbur status, nevertheless they were pattur from their sins altogether.

This message applies even today. We all have our individual challenges and we fight our yetzer hara everyday, and sometimes we may lose the battle. And as a society we may be lax in many mitzvos that, on an individual level, we would all be responsible (cv’s) for. But we live in a time that is full of pressure. Whether its school or work (or work from school), we are always on the run and we may not think clearly. This is what the midrash is telling us. Hashem, so to speak, views us as anusim in these sins but only if we are careful in our middos. If we can be careful in our midos, we can ensure that we stay together as a tzibbur. I’yh, we should have the yolk of this gallus removed from us and we will be able to realize that all of our sins are because a lack of clarity of mind and thereby be able to stop sinning altogether and have our past aveiros turned into zichusim. And that we should be able to stay together as a tzibbur and be able to overcome anything that comes our way.

Every little bit counts...

The meforshim have trouble understanding exactly what the word in pasuk 13 perk 18, vachamushim alu etc., means. Rashi quotes 2 pshatim, either it means weapons or that only one fifth of the people made it out of Egypt.

I would like to take a different approach. We know that Bnai Yisrael in Egypt were on the 49th level of tuma'a, spiritual impurity. One more and they would never leave Egypt. Ever.

Says the pasuk that vachamushim alu, which can be read "they went up 50" alluding to the fact that they had risen 50 levels upon leaving Egypt and what happens next? They get the Torah in next weeks sedra. The little bit that they had Hashem took very seriously, in fact the effort that they put in to allow them to hit level one of purity rendered them acceptable to merit receiving the Torah.

The message is patently obvious. Like the Mishna in Avos says, The work is not on you to finish however you are not absolved of anything either. Do as much as you can at whatever level you are at and you will be zocheh, as long as you keep on pushing, to rise to the greatest heights possible. Just remember that every little bit counts...

Beshalach!

AZ Yashir Moshe”,

The mepharshim explain that the pasuk is talking in past tense. The midrash says that Moshe once used this word to sin when he said “Az ba’asi El Phaaroh” (when moshe complains to Hashem that he has to go back to the house of Pharoh) and now moshe wanted to use this same word of Az to sing songs of praise to Hashem. The Beis Halevi says that not only were the Bnei Yisroel happy that the Mitzrim died in the water and for the miracles that Hashem created, but also for the “mess” that Hashem put them through in the first place, this way now klal yisroel can sing shira to Hashem with this same “Az”. The pasuk in tehilim states “Odecha Hasehm, KI Anisani- thank you Hashem for the pain, because the salvation is amazing”, so too klal yisroel here was saying Thank you to Hashem for the pain, because the salvation is so great! The medrash as well says that this was the first time that Bnei yisroel sang Shira to Hashem ever.

However, R’ Gedalya Shor says that this isn’t exactly true, if you check up the midrashim, shira was sang at the time of Adam Harishon as well. However, this was the first time that Bnei Yisroel sang shira on both the good and bad news, and this is what Hashem was waiting for! The yesod is so simple yet so overlooked in our daily lives. How many times does something seems as if it makes absolutely no sense and all we do is complain and think how could Hashem do this terrible thing to me?!? Yet if we were to only wait a little longer and let Hashem’s master plans play out do we see that Hashem only wants the best for all his children. May hakadosh Baruch Hu gives us all the bracha to live with this idea every day and always remember, Gam Zu L’tova.

Gut Shabbos Tzachi Popowitz B’shem R Keonigsberg Shlita

Haiti in light of Rabbeinu Yonah on Pirkei Avos

MACHSHAVA THOUGHT for THE WEEK (BO)

What should our reaction be towards what happened in Haiti?

Rabbeinu Yona on Avos 3:2 which paraphrased says one should daven for stability of the government so that anarchy will not prevail sheds light on the proper attitude we should adopt. Rabbeinu Yonah explains that a person should daven for the entire world and feel pain and suffering for the pain and suffering of others. A person should NOT take a selfish view of the world and only consider their welfare but should rather daven for the shalom of the entire world.

The Netziv elaborates on the inyan of Yashrus explaining that yashrus is being tolerant of others that are different from us so the oilam can function well. That is why Breishis is called sefer HaYashar and the lives of the Avos specifically. Even if they disagreed theologically they have a right to exist. On Parshas Haazinu he explains that the people of the Bayis sheini, leshaim shamayim killed those who did not agree to them. They did not live with Yashrus and thats what contributed to their being destroyed.

By only 4 makkos does Paroah ask Moshe to daven to Hashem to remove the makkos. What is the nature of Moshe’s tefilla? Moshe knows that Hashem is just and the Mitzrim deserved it and also that Paroah would change his mind and not free the Jews after the punishment was rescinded, nevertheless there was the need to daven, out of compassion and empathy for the suffering of others. Moshe understood what was going on and nevertheless still davened for them because it is not improper to have strong convictions and still not wish harm to those that disagree with our convictions and values. As the RY said it is important not to underestimate the value of shalom in the world.

As heard in shiur

Bo

In this weeks Parsha, the Torah tells us of the last 3 plagues Hashem sent upon the Egyptians. The Pasuk says regarding Makas Bechoros, “Ya’yakam Pharaoh Layla” (Pharaoh got up in the middle of the night). Rashi on this Pasuk adds one word: “M’mitaso” (from his bed).

What is Rashi adding? Of course he got up from his bed! Where else?

Rav Yaakov Galinsky, a Mashgiach from Bnei Brak, says that maybe Rashi was telling us something about Pharaoh's attitude. The simple meaning of the Pasuk could have meant that he got up from his throne and he went to look for Moshe and Aharon to beg for mercy. Rashi therefore tells us that he got up from his bed. He went to sleep that night.

At first glance this seems very difficult. How could he have gone to sleep? The Egyptians have suffered through 9 plagues, there country has basically been destroyed, and Pharaoh finds out that the last plague was going to occur that night. Pharaoh wasn’t nervous? He himself was a Bechor! Imagine someone tells you that an earthquake is going to hit tonight. Would be able to sleep that night? Would you be comfortable? How could Pharaoh deny the reality that was staring him in the face?

We find a similar idea in the end of last weeks Parsha by Makas Barad. The Torah tells us that the ones that feared Hashem brought their cattle and slaves in from the fields, but the ones that didn’t fear the words of Hashem left their property outside. How could the Egyptians have been so blind? How could they have totally disregarded the warning they have received?

The Steipler ,in his sefer on Chumash, answers that sometimes a person can know the truth but he doesn’t internalize the truth. A person’ heart sometimes doesn’t allow him to act on his knowledge. If a person doesn’t want to believe, it doesn’t matter how many proofs he has, his heart will win out over his mind.

Psychologists call this cognitive dissonance. When there is a disconnect between the heart and the mind. A person can know the truth but his heart will win out his mind and will prevent him from acting on that knowledge. It’s not enough for a person to hear the truth. He has to be listening to the truth. Sometimes a parent gets angry at a child and they scold the child, criticize the child, and the child is just sitting there with no reaction. The parent will turn to the child and say, “Do you hear me?!” The parent is not asking the child if they literally hear. What the parent is asking is whether the child is listening. Is it registering on you or just going in one ear and out the other? A person has to be able to open his mind and his heart and be ready to internalize what is going on around him.

Growth in Torah is no different. If a person has an open heart, an open mind, if he is willing to listen, if he is looking for new opportunities to grow, than he'll grow no matter where life takes him. Whether it be the work place or school, if we are willing to grow the opportunities will always be there.

(completely from his Rebbe, Rav Koenigsberg)- As transcribed by my roommate YP

Shabbos V'eira- 2

We know that every single word of the Torah has inherent holiness and each and every letter is accounted for and has special significance. It is a wonder then why there is a pasuk in this weeks Parsha that is seemingly chock full of superfluous words!

And Hashem said to Moshe, "stretch out your hand towards the heavens, and let there be hail in all the land of Egypt, upon the people and upon the animals and upon all of the vegetation of the field in the land of Egypt."(9:22)

The obvious question is that if hail was falling "in all the land of Egypt" why does the pasuk need to delineate the exact places where it fell? If it fell in all the land then obviously it fell in all these places?!

Answers the Brisker Rav that the pasuk is teaching us that the hail did NOT fall indiscriminately but rather only where there were people or livestock. True that it fell throughout the land but the pasuk wants to emphasize that this was no generic hailstorm but rather a storm that was being directly guided by the Divine Hand as well.

Nothing happens by chance, even the raindrops of a storm are directed by Hakadosh Baruch Hu!

Shabbos V'eira

Tzachi Popowitz

Dvar torah for rotty’s sefer, - Parshas V’eira

V’yadaatem Ki Ani Hashem

The sefer of shemos, begins with shemos-names. Interestingly enough the torah continues with this pattern of names. Names of the shv’atim, names of bnei yisorel, the name of tzipora etc. So too in parshas v’eira, the torah continues with this pattern when hashem mentions his “real” name to moshe, the name of kal-shakai and Hakadosh Baruch Hu says V’yidatem Ki Ani Hahem (perek vav pasukim beis through Zayin).

What is a name? What does it mean that Hashem has a name?

The Midrash tells us that the actions and reflections of hashem, and how He relates to us, is the difference between the various names that Hakadosh Baruch Hu uses in the torah (kal shakai, the shem havaya, tzivakos etc.). The Gemara in Chagiga tells us on daf yud bais, that when hashem created the world, He created it with an expanding pattern, and when hashem finally said his name of kal shakai in this weeks parsha, hashem said Dai-enough, and He finished creating the world, and the world stopped expanding. The Mishnah in avos tell us ( perek hey mishnah aleph) that the world was created with 10 ma’amaros, the obvious question is why not one? The Mishnah answers that it was for the resha’im that don’t appreciate anything and they get punished, and for the tzadikim that get s’echar and their se’char will be better. When the gemara in chagiga tells us that the world was expanding, it mean that the relevance of hashem was expanding so much that hashem needed to say adai-enough! And that at that point, Klal Yisroel realized so much of the wonders of hashem that He needed to reveal his name of kal shakai to us. Says R’ Pinkas, how awesome is the world that hashem is so hidden to us?!? yet the world and nature is so beautiful that it is too easy to see G-d in everything, and the entire avodah of every Yid is to find the kedusha among the Tumah in everything around us daily. A mashal of a father who is playing hide and seek with his son, the father hides from him his son, but not too much because he obviously wants his kid to find him, so too with hashem and us! How many times a day do we see Hakadosh Baruch Hu in our lives, but decide to just ignore it and say it was a mere coincidence. But at the time of yetzias mitzraim hashem reveals his name and says V’yidaatem ki Ani Hashem because the moment was just so high that everyone realized with such open eyes who hashem is and how much he loves the Jewish nation and every single Yid.

Shemos

I was zoche to see a beautiful dvar Torah written by my friend Ya'akov Rubin who is currently studying in Sha'alvim for his second year. The verse in Shmot 12:2 states "And he (Moshe) looked here and there and he saw no one and struck the Egyptian and hid him in the sand". Ya'akov quotes Rav Bernstein as explaining this passuk on a figurative level. This was a very defining point in Moshe's life. He was torn between his own two sides. On one hand, he was a born Jew. On the other hand, he had been brought up in the house of Paroh. Therefore, Moshe had to look into himself. The Passuk is teaching us that Moshe looked into himself and saw that he was one big contradiction. He saw that he had two different sides. He therefore saw no one. Because Moshe was torn between his Jewish routes and Egyptian uprbriging, he was an undefined person. He therefore looked into himself and realized that he wasn't associated with any one at all. It was at that point that Moshe "struck the Egyptian side of him". Moshe realized that it was time to choose between his two worlds. Destroying his Egyptian side was a necessary step in Moshe's progression as a Jew. - In life, we have to realize that we have to make decision that define us. We can't let our "Egyptian side" of us prevent our sipiritual growth. B'ezras Hashem, we should all be able to realize what we have to do in our lives to grow and succeed spiritually. Have a great SHabbos.

YM

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