Parsha Ki Sisa : Dr. Laura Danoff
March 4, 2010
Peace of Parsha
In the beginning of this week’s parsha, Ki Sisa Hashem commands Moshe to count the Children of Israel. This was actually the third time a census was done. The first time was when the Jews traveled to Egypt (Ya’acov’s family numbered seventy), the second time was when they left Egypt (600,000 men) and the third time was the day after Yom Kippur since many Jews had died following the sin of the Golden Calf and the census was done to count the number of male survivors over the age of twenty. According to Rashi, Hashem repeatedly counted the Children of Israel because of his deep love for them.
When a census was done, each man was required to contribute a silver coin of a half -shekel. The words Ki Sisa does not actually mean, “counting”, but instead “the elevation of one’s head”. The method of counting by means of coins is significant to prove that every single person has his own individual worth and potential. By donating a half shekel and not a whole emphasizes that no one is complete without another. When we realize that we count, our heads are lifted up and we are elevated.
According to Rav Hirsch “the mission of Israel is dependent on the unity of the whole”. When a nation becomes one, it is elevated to a higher plane. The nation is judged more benevolently as a whole than on an individual basis. Kuzari says this is also one of the reasons why praying with a minyan is better than davening alone and is more effective. The union of prayer has a force and a power all its own.
Rabbi Zweig said that the half-shekel represented the soul of each person. Therefore by giving the half-shekel the Jews were giving themselves over to Hashem with the understanding that G-d held their other half. This is the reason each person had to give individually and everyone had to give equally and no one could give for another person.
The half shekel was not a one time mitzvah brought about because of the sin of the Golden Calf. It was a permanent contribution done one time a year and from this the animals for the communal sacrifices could be bought. These offerings were intended as an atonement for the people. Since the Mishkan was inaugurated on the 1st of Nissan, it became the practice to begin collecting the half-shekels from the 1st of Adar.
Today, we read the beginning of Parsha Ki Sisa called Parsha Shekalim after the torah reading on the Shabbat preceding Rosh Chodesh Adar to remind us of the contribution made yearly for the Bais Hamikdash.
In the opening of the parsha it says, “Every man shall give Hashem an atonement for his soul when counting them, so that there will not be a plague among them when counting them”. The Hebrew word v’nasnu meaning “and they shall give” can be read the same backward and forward. This
reminds us that when we give- it will come back to us and enrich us.
The phrase “when counting them ” is repeated twice to remind us that no one is allowed to count Jews like we count objects - not just during Moshe’s time but forever. Rashi explains that when people are counted ordinarily they become subject to an evil eye.
Hashem showed Moshe an image of a coin made of fire and said “this, they shall give”(Exodus 30:13). According to Rashi, this tells us that money is like fire. Both money and fire can be either beneficial or destructive, depending on how they are used. Giving tzedakah should always be done with enthusiasm and a good heart. Fourteen out of the fifteen materials used for the Mishkan’s construction were received “from every man whose heart impels him to give”. (Exodus 25:2). Silver was the only material according to Hashem that was to be contributed equally by each Jew -the rich were not to give more and the poor were not allowed to give less.
This parsha impresses upon us that each one of us can make a difference in our own families, in our communities, and in the world!
Our words, actions and our mitzvot have tremendous significance. It is our responsibility to grow and become better people. There is a unique strength in unity, which makes the Jewish people even greater and stronger. So, count and make a difference!
Shabbat Shalom! This d’var torah is in honor of the birthday of my husband, Scott whose actions and mitzvot serve as a role model for our family and shul.
Parshat Tizaveh by Mark Gersten
February 22, 2010
THE VALUE OF EVERY JEW, THE POTENTIAL OF EVERY JEW.
The end of our sedrah,Ex 30:7,8 describes twice each day how the Cohen Gadol would offer the incense on the alter. The incense was made of eleven spices one of which had a foul odor itself but became nullified when mixed with the rest. If this “helbona” was omitted the entire mixture was invalid and the compounder of the mixture was worthy of death. These facts highlight a very special message to us by HASHEM. The Jewish People are looked at by HASHEM like a mixture of incense, even the most evil (represented by the ill smelling helbona) are important to HASHEM. The Jewish people are lacking and incomplete without them. Each and every Jew is important to HASHEM.
No Jew has the right to minimize or degrade the value of any Jew or group of Jews.
On Succot this becomes perfectly clear. If any of the four species is missing the Mitzvah is null and void. Even the absence of the “aravot”, the willow, with neither smell or taste (neither Torah learning or mitzvoth) renders the Mitzvah invalid. Just as the four species must be held together for the Mitzvah, the unity of the Jewish people is paramount before any final redemption can take place.
When we finish the book of Exodus , Moses calculation of all the silver used falls short of the amount donated. ,HASHEM tells him to look up at the silver hooks for the pillars, that is where the 1775 shekels of silver went that Moses couldn’t account for. One might consider that there was a reason Moses overlooked the hooks. Betzalel who designed the tabernacle had RUACH HAKODESH. He assigned a use to each donation based on the intention of the donor. Hence the silver that was donated with tainted intention was relegated for less holy use such as for the hooks. Moshe overlooked this silver in the count because it represented less than pure motivation of the donor. When HASHEM told Moses to look up at the hooks he was reiterating that where Jews interface with HASHEM the contribution of even the most unsavory person is still necessary. The tabernacle would not be erected correctly without the silver hooks. Both the hooks and their donors are important in HASHEM’s eyes.
Not only does every Jew have value but he also possesses potential, even if not for himself, certainly at least through future generations. The olive oil for lighting the Menorah we read about in this weeks sedrah was also used for the grain sacrifices, wine was used for the libations, It is interesting that the wood and stubble of the grape vine and the olive tree could not be used as wood to stoke the fire of the alter, This is because the offspring of these vegetations the oil and wine are worth much more than wood as they are directly used in the service of HASHEM .Therefore their tree and vine must be saved and protected for the sake of the offspring
We are meant to imply from this that the potential of a simple Jew to have his son become a great sage is not only plausible but has occurred many times in our history.
Never discount the potential of any Jew.
Parshas Trumah 5770 The Menorah Stephen Rabinowitz, MD B”H
February 16, 2010
Our parsha tells us (Shmos 25:31):
Make a Menorah of pure gold. Hammer the Menorah (from a single piece of gold). Its base, stem, cups, knobs, and flowers, should all come from (the same one piece of gold).
The Torah specifies details of the Menorah’s design. The base and central stem constitute the Menorah proper, with three branches on each side of the stem. Each branch has three decorative cups, an apple-like knob, and an almond-blossom flower, topped by an oil lamp. The stem has one cup with a knob and a flower below the branches and three cups at the top with a knob, a flower, and a lamp. Each of the three points where branches emerge from the stem is decorated with a knob. The three lamps on each side must face the center. The wick tongs and ash scoops should be of pure gold. The gold should total exactly one kikar, about 95 pounds, or well over 1.3 million dollars worth of gold at current prices. This much gold would more than fill a 2-liter soda bottle (gold is more than 19 times as dense as water, nearly twice as dense as lead). The exact design was shown to Moshe on the mountain.
Gemara Menachos daf 28a tells us that the seven branches of the Menorah are essential; if any one of them is missing, the entire Menorah is invalid. The pure gold specified by the Torah is preferable when available, but we learn from the logical construct known as “klal-ufrat-uklal” that other metals can be used, in which case cups, knobs and flowers are not required, and the weight could differ from the kikar. If the Menorah is not made of gold, it can be made of separate pieces joined together. The Maccabees used iron barbecue spits to form a Menorah when they rededicated the Temple. We are forbidden to use the seven-branch design for any candlestick outside the Mishkan or Beis haMikdosh. The Menorah was 18 fists high (between four-and-a-half and six feet tall), including the base that stood on three short legs. All seven lamps were positioned on a straight horizontal line.
Rashi counts 22 cups, 11 knobs, and nine flowers. He says that the cup, knob, and flower groups were arranged with each of the three devices at one level, deployed around the circumference of the branch, but Tosfos says they were arranged vertically, one above another on the branch. If they were arranged vertically, it is unclear whether they were clustered together, or spaced apart as Rambam’s diagram suggests. Rambam says the cups were narrower at the base than at the mouth. The apple-knobs were somewhat elongated and egg-shaped. The flowers were like a dish with a rim turned back on the outside. The lack of any one of these 42 features, any of the seven branches, or any of the seven lamps, would render a gold Menorah unfit for use. The lamps were boat-shaped. We don’t know whether the lamps were an integral part of the Menorah, or were removable, or were included within the one kikar weight. The tongs, scoops, and oil vessels were not included in the weight total. Weight is irrelevant to any other material, and even a hollow non-gold Menorah could be used. The cups may have been arranged opening upward or they may have opened downward. We don’t know whether the branches were straight as in Rambam’s diagram and often seen in Chabad Menorahs, or curved as shown in the diagram of Gemara Menachos 98b. That daf also tells us that Shlomo haMelech made ten more Menorahs, and placed five of them on either side of Moshe’s Menorah on the south side of the sanctuary. The Western Lamp was the Eternal Flame. According to R. Elazar ben R. Shimon and the Rambam, the middle lamp faced the Holy of Holies, and was called the Western lamp. This presumes that the Menorah was positioned along the north-south axis. Rebbi and Rashi suggest that the Menorah may have been positioned east-to-west, in which case the westernmost lamp would have been called the Western lamp. A three-stepped stone stood in front of the Menorah. The priest stood on these steps to tend the lamps, because he was not permitted to raise his hands above the gold tzitz on his forehead.
Rabbeinu Bachya says that the purpose of the gold Menorah was to cause people to stand in awe of the Mishkan. The Menorah was therefore positioned outside the curtain, where people could see it, rather than inside, with the Ark. He adds that one’s soul derives pleasure and joy from light and that light increases intelligence. The 22 cups correspond to the 22 letters of the Hebrew alphabet. The cups, knobs, and flowers represent different aspects of the world. The 22 Hebrew letters therefore enable man to achieve greatness in all aspects. The exact weight of the Menorah reminds us that we are forbidden to add to or subtract from the laws of the Torah. Unitary construction is emblematic of the unity of HaShem and His Torah. The Chasam Sofer says that the ornamentation of cups, knobs, and flowers were all part of the same piece of gold to teach us that any explanation of the Torah must originate in sacred rather than in alien sources. The ShaCh says that the central stem represents the written Torah, and the six branches represent the six parts of the Oral Law. The Midrash Tanchuma on Parshas B’ha’alos’cha states that the construction of the Mishkan followed the sequence of the world’s creation. The first fixture built was the Ark symbolizing Torah, the blueprint for the universe. The Table for showbread, symbolizing the physical sustenance of plants and trees created on the third day, and built mostly of wood, was next. Then the Menorah came, to represent the spiritual aspects of the sun, moon, and five visible planets created on the fourth day. The central lamp symbolized the sun, with the branch lamps around it. The number seven also suggests the week, with Shabbos in the center, preceded by three days and followed by three days. Our lives on earth could not exist without light. The Torah is called light, so the Menorah also represents Torah. The final major furnishing of the Mishkan was the Altar, or mizbayach, where sacrifices were offered, representing prayer. Of the four pieces, the Ark, the Table, the Menorah, and the Altar, only the Menorah did not have a golden “zayr,” or crown, around it. Rabbi Uziel Milevsky quotes the Rambam’s commentary on Avos 4:13: the world offers three crowns - the crown of Torah, the crown of priesthood, and the crown of royalty. The crown of priesthood was claimed by Aharon and his descendants, who officiated at the Altar. The crown of royalty was claimed by Dovid haMelech and his descendants, and relates to the physical needs of the people and the bread Table. The crown of Torah is open to all who study it. Both the Ark and the Menorah symbolize aspects of Torah. The Ark, with its crown and behind the curtain, represents those who focus their minds and lives exclusively on Torah study. The Menorah, positioned near the Altar and the bread Table, lacks a crown, but represents those who integrate Torah study with worldly pursuits. The Shem miShmuel looks at the three crowns and at the remainder of the verse from Avos: the crown of a good name is greater than them all. He connects the word “zayr” with the idea of a “nazir,” who separates from worldly life. The King, the Cohen, and the Torah scholar all occupy special positions in the community, and must take care to avoid self-aggrandizement. The Menorah needs no rim, because it represents the good name (shem tov mi’shemen tov) attainable by every member of klal Yisroel who internalizes the Divine light.
HaShem repeatedly showed Moshe the design for the Menorah, but he could not grasp it. Finally, Hashem told Moshe to tell Betzalel to throw the gold ingot into the fire, where Hashem Himself made the Menorah. When the first Beis haMikdosh was destroyed, the Menorah made by HaShem Himself was hidden away for the future, along with the Ark and the Cheruvim. A Gerrer Rebbe said that Moshe’s awareness and awe of the deep significance of each detail of the Menorah paralyzed him. Artisans who saw the task as the simple construction of a candelabrum, had less difficulty in making it. The Sfas Emes asked why HaShem showed Moshe the design for the Menorah, when He knew that He would eventually make it Himself. He answers that no one can perform every mitzvah with perfection. HaShem does not expect it of us. Whoever does his or her sincere best will be helped by Heaven to complete a mitzvah. Rabbi Bogomilsky offers another explanation for Moshe’s inability to understand the construction of the Menorah. The Menorah is said by commentaries to B’ha’alos’cha, where the lighting of the Menorah is discussed, to symbolize klal Yisroel. Gemara Menachos 85b says that olive oil promotes wisdom. Wherever Yisroel went in their long exile, they brought wisdom, intellect, and creativity. Moshe couldn’t fathom the reason that those who contributed so much to each society should be persecuted.
Mishpatim - Jeroen Reuven Bours
February 12, 2010
Mishpatim - Jeroen Reuven Bours
The introduction of Rachmanut.
Why here? Why now? All of a sudden, in the middle of Shemot, we find this Parashat that’s hidden like a couple of forgotten law books. And, without any announcement, Mishpatim throws at us the most detailed and specific of codes and rules.
One reason can be that Bnei Israel continuous to develop into One People - Am Israel in Shemot, and thus is ready for a detailed set of rules. One could say that without this Parashat there would be no developed or compassionate legal system as we have today.
Why else does the Torah make such an effort as to write in details the difference
between stealing an ox versus a sheep? While the Babylonian answer to that is to treat stealing as just stealing, period - we on the other hand, are taught to reason.
Akedat Yitzhak puts it this way: “A thief who deliberately sets out to inflict loss on his fellow man deserves to have a taste of his own medicine…”
We are being taught many things in this Parashat and perhaps the most important lesson of all: that of Rachmanut - compassion. Repeatedly does the Torah bring up the most severe crimes first and lesser ones next, only to teach us reasoning.
Steal a cow or sheep and you will be punished by having to pay double back. But if the thievery includes slaughtering or disposing of the loot, the Torah fixes the punishment; a four or five-fold restitution. Sages point out that the Torah starts out by pointing towards the more severe crime of slaughtering or disposing, because a thief almost never keeps the stolen property on his land. He usually immediately will slaughter it or dispose of it. But we are reminded that if a thief who doesn’t, deserves a lesser punishment.
And why then the difference between stealing an ox and sheep? Why is stealing an ox worse? Philo comments in a practical way;
“The sheep has four benefits - milk, cheese, wool and offspring (lambs),
while the ox has five - milk, cheese, offspring (calves) and in addition, ploughing the land and pulling the wagon.” Other Sages did not count milk and cheese as two benefits, but Ibn Ezra agrees with the ploughing benefit.
This is fascinating. In Mishpatim we are taught to reason. We are taught to judge
situations carefully. We are being taught Rachmanut.
We are taught that when a thief enters a premise, the owner can take his life. “There’s no blood in him…” - Rashi explains the thief as a soulless and bloodless person with no value. That is pretty harsh for Rashi. While Rashbam also observes that the owner is guiltless and no “blood” payment is required. Again, the Torah starts out with the worst case scenario, only to follow with reason; “If the sun be risen upon him, there shall be blood guiltiness for him.” Rambam explains “…that a thief by day is usually just that; a thief. If it was obvious to the house owner that the thief had no homicidal intentions but merely came to steal, it is forbidden to kill him.”
Very carefully are we taught our behaviour towards the Ger - the stranger. In Bava Metzia 59b, our Sages point out that this mitzvah of respect is repeated thirty six times in the Torah. More than any other mitzvah even the mitzvah to love HaShem!
Mishpatim is not just a carefully assembled list of laws and regulations. This Parashat teaches us through careful judgement to “reason.” This Parashat sets the ultimate foundation for Rachmanut, no matter what the circumstances.
Shabbat Shalom
Peace of Parsha-Yitro Dr.Laura Danoff.
February 3, 2010
In this week’s parsha Yitro the Children of Israel gather at the base of Har Sinai and receive the Torah from G-d. The purpose of the exodus from Egypt, which took place exactly 7 weeks earlier, is thus achieved. Why then is the parsha entitled Yitro in honor of Moshe’s father-in-law who before his conversion had been a prestigious world known pagan priest?
Yitro lived in Midian, a country that was Amalek’s ally and enemy to the Jews. When Yitro heard of the great miracles performed by G-d specifically according to Rashi the miracles of the crossing of the Sea of Reeds and the war with Amalek, he left Midian and traveled to the Israelite camp with Moshe’s wife Tzippora and her 2 sons Gershom and Eliezer.
The parsha opens with the words “Vayishma Yitro”(Jethro heard). In Hebrew, the word for hears “shema” also means to understand. Yitro just didn’t hear. He understood and acted. Amalek heard the same things as Yitro but was so obsessed with his hatred for the Jews and was filled with such horrible prejudices that his true sense of reality was distorted. The nation of Amalek became enraged and rebelled against G-d.
Yitro judged with an open mind. The events of the exodus proved to him unequivocally that G-d controlled everything and punished “measure for measure”. Yitro was the 1st gair tzeddek, performed mila on himself and acknowledged Hashem as the only ruler. From the respectful manner in which Moshe treated his father-in-law (And he prostrated himself and kissed him…) we learn of the importance for a person to honor their in-laws.
Yitro showed selfless gratitude to G-d after hearing of the great miracles by saying “Baruch Hashem”(Blessed is Hashem), which is the ultimate phrase in showing appreciation and thankfulness to G-d. Rabbi Yochanan says the phrase “Baruch Hashem” should be attributed to Yitro because Yitro was the one who taught us to express thankfulness to G-d for miracles given to the Children of Israel as a whole.
Moshe also thanked G-d after the crossing of the Sea of Reeds when he praised G-d for the miracles he performed for his own people, the Children of Israel. The difference though is that Yitro personified loving kindness when he thanked G-d for the blessings he placed on others.
Yitro advised Moshe to appoint a hierarchy of magistrates and judges to help him in governing and administering justice to the Children of Israel. He advised Moshe to choose (”men of accomplishment, G-d fearing people, men of truth, people who despise money…”). Rabbi Bachya notes that the qualities listed were all ethical in nature.
According to Rashi 78,600 leaders were appointed. This means that every 7th or 8th person was called upon to be a judge. This system proposed by Yitro was to assure that the system of courts would be set up efficiently and quickly. The difficult cases were to be brought to Moshe and the leaders would judge the minor ones.
Next, the Torah says, “Moshe sent off his father-in-law and he went to his land”. Yitro was willing to change his life for Judaism. He felt that he had to go back home to Midian to try to convert his family and friends and spread the light of Torah there.
Yitro teaches us many lessons, which were crucial before the Jews received the Torah from Hashem. The 10 Commandments are the foundation of our faith since they represent the entirety of the Torah. The purpose of the miracles was to bring the Children of Israel and G-d closer together. Yitro heard of the great miracles, reacted and immediately converted. How often do we ignore G-d’s warnings and even blessings? We are all so busy in our pursuit of our materialistic “good life” we often don’t hear G-d’s messages. We typically only stop to listen when tragedy unfortunately occurs. Most of us today “listen”
to what we want to hear and see only what we choose to see. Our challenge is to hear G-d’s voice with humbleness and respond accordingly.
The 10 Commandments in this week’s parsha placed back to back with Yitro’s status as a convert serve as a reminder that even someone born as a Jew should feel like a convert to the Torah. Every Jew should be fully committed to learn from and follow the path of Torah to the best of their ability.
Shabbat Shalom!
This d’var torah is dedicated to the refuah shlema of Isser ben Rachel.
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B’Shalach, Shabbat Shira, Tu Beshvat Peace of Parsha by Dr. Ernest Herman
January 27, 2010
In this week’s parsha, Beshalach, the children of Israel, some 600,000 men together with their families numbering about 3 million people have begun their exodus from Egypt and slavery. We are then treated to a series of miracles, which G-d performed for them, the centerpiece of which is the splitting of the Red Sea. Every time we read this story we get a renewed feeling of awe of G-d’s taming of nature to that degree. Picture three million people, schlepping along the desert, being pursued by a formidable army of chariots for the purpose of killing them or forcing them back into slavery. Then Moses, raised his arms and split the sea allowing the Israelites to march through on dry land. When they were safe on the other side he raised his hands which brought the water together drowning all the Egyptians together with their equipment.
Witnessing this spectacle brought on a tremendous response of faith in the Lord. This led to the singing of the Song of the Sea (Shira), praising Hashem for their miracles, survival and stressing a glorious reward for the righteous and punishment for the wicked. This is also one of the principles of Judaism described by Maimondes. Chazal realizing the importance of this song put it into our daily prayers.
Some commentators have pointed out that although the Shira expresses gratitude and triumph it also mentions revenge and rejoicing at the death of our enemies. In Leviticus we note that the Torah tells us
not to take vengeance or bear a grudge when your enemies “stumbleth”.
However, Pharoah and the Egyptians were so evil that they were set in annihilating the Israelites. In this situation it was permissible to kill them. However, G-d did the job for us and wanted their punishment to be publicized as a warning that in the future any nation that engages in genocide will be punished severely. In the concluding verse of the Shira we are reminded that the Lord will reign forever and ever.
Once the threat of Egyptians was removed G-d’s miracles gave the Israelites food in the form of manna which produced no waste and also fresh drinking water. The series of miracles continues with the defeat of the cowardly Amelakites who attached the Israelites because of their extreme hatred. Following the defeat of these people we are commanded by G-d to “obliterate the memory of Amalek from under the heavens”.
This Shabbath is Tu Beshvat-the 15th of Shvat, when we celebrate the Rosh Hashonah or New Year for trees. In Israel the tithes for fruit are decided. The type of which is determined by whether the planting was done before or after Tu Beshvat. The fruits that blossomed before Tu Beshvat are considered for the previous year and those that blossomed after Tu Beshvat are the fruit of the New Year. We are also in a festive mood since we celebrate at this time our love for the Holy Land, it’s fruits, the renewal of the strength of it’s soil and it’s special mitzvoth. Planting new trees is also encouraged just as others have planted for us, we plant for the future for those who will come after us.
Our sages agree that this holiday is based on the Torah verse “Man is compared to a tree” (Deut. 20:19). For a tree to become healthy and full grown requires work, care, prayer, proper nourishment and constant attention. To assure our children grow up spiritually and morally strong, they must get care, attention and proper spiritual nourishment when they are young. Water to a tree is like Torah wisdom for us. Sunlight for a tree is like warmth, friendship and community for a person. The sign of a healthy tree is that it continues to grow and give fruit. So too a Jew must continue to grow in knowledge of the Torah which is demonstrated by performance of mitzvos and good deeds. It is also a time for appreciation for what Hashem has given us which we might be tempted to take for granted. “Let our attitude be gratitude”.
These lessons of Tu-Beshvat and Shabbat Shira are valid today for us.
May we be able to sing the song of Israel triumphant in our generation also.
This d’var torah is in honor of my aishet chayil, Sunny. Shabbat Shalom!=
Parshas Bo 5770 Locusts, Dogs, & Donkeys Stephen Rabinowitz, MD
January 18, 2010
B”H
One of the most basic lessons of the Torah in general and of Parshas Bo in particular is that HaShem is deeply involved with the day-to-day events of this world and rewards good deeds (hakaras hatov). The second pasuk (Shmos 10, 2) states:
Rashi states in Shmos 6:2, and VaYikra 18:5, 19:16, and 22:33 that the Chumash’s use of the language “I am HaShem” in connection with the performance of a mitzvoh informs us that HaShem always rewards good deeds. We see in this parsha some unusual rewards for good deeds, which are given in relation to three animals: locusts, dogs, and donkeys.
When the plague of the frogs ended, the living frogs were confined to the Nile River, and rotting piles of frogs were left all over Egypt. When the plague of locusts ended, however, not even one locust remained in all of Egypt (Shmos 10, 19). The Egyptians were happy to have locusts to eat after the dever destroyed so many of their animals, but Rashi says that even the locusts that the Egyptians salted and kept to eat were gone. Pasuk 14 states that there will never again be a plague of locusts in Egypt. Other countries, even Eretz Yisroel, have experienced locust swarms from time-to-time throughout the years. Sometimes locusts are blown into Egypt, but they do not eat any significant amount there. Why does Egypt have a special blessing of freedom from locust damage? Rabbi Frand says that, against their wishes, the Egyptians helped show the existence and power of HaShem, and He rewarded even that sort of a “good deed.”
Yeshaya (56:11) called dogs brazen creatures that represent the material, rather than the spiritual. They are known for chutzpah, impudence, insolence, and shamelessness. Rabbeinu Bachya says that dogs have insatiable appetites, and therefore represent insatiable forces of destruction. When the Maloch haMovess passes by, dogs howl, says Bava Kama 60b. What did the dogs in Egypt do to deserve a reward? They did nothing. During the killing of the first-born of Egypt, when there was a tremendous outcry and wailing by the people of Egypt, and when it was midnight with a full moon, which usually evokes barking, the dogs howled among the Egyptians, but kept calm among the Jews (Shmos 11, 7):
Toras Menachem points out that HaShem did not make an unnecessary miracle of keeping the dogs absolutely silent, but just kept them from ferocious barking. As Moshe had told Paroh, we were leaving Egypt with all our cattle. The dogs did not even scare off any of the cattle. For their silence, the dogs received two rewards. Rashi quotes the Mechilta that teaches us that treif, nonkosher meat from an animal that died of a wound is to be given to dogs. Furthermore, says Rabbi Frand (5765), the prophet Chabakuk was told that dogs would lead the singing of Shirah, the songs of praise to HaShem, in the World-to-Come. The dogs will say to other creatures, “Come! Let us bow and kneel before HaShem our Maker (Tehillim 95:6). He quotes Rav Mordechai Ezrachi’s Birkas Mordechai that the dogs’ calmness was a passive act, but it was completely against their nature. It was an ultimate defeat of their negative character traits, a shviras hamidos, and the ultimate self-improvement. It teaches all of us that it is not always necessary to say something. The Chasam Sofer adds that people are afraid to steal in a place guarded by dogs. The custom of children stealing the afikoman on the night of Pesach hints to us that the dogs will not bark during this “theft.” On the other hand, says the Or haChayim, when an Egyptian firstborn tried to escape among a group of Jews, the dogs did bark at him. Rabbi Bogomilsky asks why the Torah specifies that particularly dogs would not bark, rather than saying generally no animal would harm us that night. He answers that the Gemara Sanhedrin 105a says three foes of Yisroel were actually one and the same person: Kushan-Rishasaim (Shoftim 3:8), Lovon, and Bilom. The initials of their names spell kelev, a dog. In the guise of Bilam, this foe advised Paroh to drown the Jewish boys. In every generation the wicked try to harm us, but whatever their guise, HaShem ensures the survival of Yisroel. Ma’ayanah shel Torah quotes R. Mordechai Benet saying the silence of the dogs means that the Jews were free of gossip and talebearing. They kept for 12 whole months the secret that each Jew would ask the Egyptians for silver and gold. This is in contrast to the aftermath many years before of Moshe slaying an Egyptian, “Surely the thing is known (Shmos 11:2).” The Sages said, “Anyone spreading evil gossip deserves being thrown to the dogs.” The care the Jews took with their speech made them worthy of redemption.
Donkeys, said Rav Kook in Igrot HaRe’iyah vol II, p. 188, letter 555 (1913), not only lack one sign of kashrus, as do camels and pigs, but they lack both signs, cleft hooves and cud chewing. The donkey, said the Maharal (Gevuros HaShem ch. 29), is a “chamoor,” from the same root as the word “chomer,” for a material. The donkey is therefore a symbol of crassness and physicality. So it is surprising, in our parsha (Shmos 13, 12-15), that we are commanded to commemorate the slaying of the first-born by consecrating the first-born males of ourselves, of kosher animals, and of donkeys. Rashi says this is due in part to a “gazeras haKasuv” comparing the first-born of Egypt to chamorim (see Yecheskel 23:20). If the donkey is not redeemed by giving a lamb or a kid to a Cohen, its neck must be broken, symbolic of the slaying of the Egyptian firstborns, says Chasam Sofer. Sforno says that Paroh, the donkey, could have redeemed himself by sending forth the lamb, Yisroel. Since he failed to do so, Egypt’s “neck” was broken. But since, says Gemara Bechoros 5b, there was not even one Israelite who had not taken many donkeys from Egypt laden with the silver and gold of the Egyptians, the Merciful One provided for redemption of the donkeys. What was special about donkeys? We could have used some other pack animal. Perhaps, says Rav Kook, donkeys suggest that the impurity of the Jewish people at that time was only on the surface, concealing an inner holiness. The donkeys’ participation was different from that of the dogs in two ways: the donkeys helped actively, not passively, and they helped in their usual beast of burden role, not by changing their character. Rabbi A. Leib Scheinbaum says that an active chesed apparently trumps an unnatural, passive accomplishment. Sforno says the donkeys carried much more than they ordinarily could, so they participated in a miracle and therefore attained a degree of holiness. The donkey, externally crass and impure, contains an inner holiness of the first-born. If we merit it, the Moshiach may arrive riding on clouds, but if not, he may arrive on a donkey. The Zohar teaches that the donkey is the “avi avot tumah,” the ultimate source of impurity, and represents the evil inclination. The lamb or kid represents the good inclination. We learn from this that even a spiritual ignoramus, who is like a donkey, should not be stubborn and “stiff-necked,” and can be redeemed by repentance and become part of the flock of Yisroel.
Summing up, we realize that, when Egyptians are rewarded even for unwilling participation in HaShem’s plans, when dogs are rewarded for controlling their tongues, when donkeys are rewarded for carrying their burdens, how much more so will B’nai Yisroel be rewarded for doing HaShem’s mitzvos!
Peace of Parsha- Va’eira Dr. Laura Danoff.
January 13, 2010
This week we read parsha Va’eira (”And I appeared”). G-d ”comes out of hiding” and reveals his miraculous supernatural powers before all of humanity. In this parsha we are told of 7 of the 10 plagues that G-d places upon the Egyptians.
The devastation that the 10 plagues brought to Egypt were of epic proportion: the Nile River which supplied the entire water supply of the country turned to blood, there was a plague of frogs, lice, wild beasts, pestilence destroyed the livestock of the country, boils appeared all over the body and hail and total darkness brought life in Egypt to a complete stand still.
Were all these plagues really necessary? Why didn’t G-d make 1 disastrous plague that would tip the scale to allow the Jews to leave the country? Why did G-d need to bring about such horrible damage and devastation to achieve this goal?
Ramban feels that the purpose of the plagues was not only to affect the release of the Children of Israel from slavery but also to show the world of G-d’s existence and that he is the G-d of all creation.
The exodus took place over 3,000 years ago. But, every day the Torah commands us to remember the exodus from Egypt not 1 time a year during Pesach but every single day of our lives. We mention these miracles in the Shema every morning and night and remember them on our doorposts (mezuzah) and with tefillin (”on our hand and between our eyes”).
G-d wanted the nation of the Children of Israel to be born in an atmosphere of faith. We are commanded to preserve the memory of the Egyptian exile because it confirms the existence and providence of Hashem.
According to Abarbanel, the purpose of the 10 plagues was to instill in the minds of Pharaoh and the Egyptians 3 fundamental truths regarding Hashem. 1. G-d’s existence 2. G-d’s divine providence and involvement in this world regarding individuals and nations and 3. G-d’s omnipotence and that he is all controlling and all- powerful. The plagues were also to teach the Jewish people who fell to the lowest level of spiritual impurity during their enslavement.
A specific announcement preceded the 1st plague of each set of 3 plagues. It is fascinating to note that before the 1st set of plagues- blood, frogs, and lice it was declared by G-d through Moshe ” through this you should know that I am Hashem” meaning this group of plagues indicated G-d’s existence. The point of turning the Nile into blood was to demonstrate the existence of G-d and that G-d had the ultimate power over the Nile.
The 2nd group of plagues, wild beasts, pestilence and boils was prefaced with ” So you will know that I am Hashem in the midst of the land ” indicating G-d’s divine providence and involvement in the events of the world. The wild animals and beasts only attacked the Egyptian area as G-d set apart the Goshen area where the Jews lived so no harmful creatures would go there. These plagues made the Egyptians realize that G-d was able to be involved in all the lives of the people and G-d was able to make the distinction between the Children of Israel and the Egyptians.
And the final group beginning with hail was preceded by “So that you shall know that there is none like me in all the world” invoking Hashem’s omnipotence. Here we see that there is no one like G-d in this world. Interesting, the 2 most powerful Egyptian deities were the sun and the constellation of Aries, the ram. The sun g-d couldn’t prevent the hail and darkness and since Aries was the 1st born of all the signs of the zodiac he was the protector of all 1st born males. Aries could not prevent the killing of the Egyptian 1st born males. Aries is the zodiac sign for the month of Nissan, which is when the 10th plague occurred.
Rav Hirsch interprets the reason for the 10 plagues a little differently. The 10 plagues were punishment for the sins of the Egyptians against the Israelites “measure for measure” exactly to the level that they were deserving of punishment.
Rav Hirsch notes that in the 15th chapter of Breisheit, G-d tells Avraham that the Jews were going to be enslaved and oppressed. The 3 components were 1. Your descendants will be foreigners in a foreign land for 400 years 2. They will be enslaved and 3. They will be oppressed. Rav Hirsch says that the Egyptians went overboard in the areas regarding enslavement and oppression and now measure for measure they had to be punished. We see midah kaneged midah if we take the 1st of the 3 plagues in each group. For example, the blood, beasts of the wilderness, and hail demonstrated to the Egyptians that they themselves felt like aliens in their own land. The Egyptians got all their sustenance from the Nile River since it hardly rained in Egypt. Now the drinking water and the water used for irrigation turned to blood and the people no longer felt they were in Egypt.
The 2nd of the 3 plagues in each group, the frogs, the pestilence and the locusts showed the Egyptians what is was like to not have any control over their surroundings and to feel inferior and like a slave.
And, finally the lice, and boils, which affected the Egyptians on their bodies and the plague of darkness, which represented the ultimate physical affliction and oppression as the Egyptians couldn’t move for days.
The exodus from Egypt is eternal. G-d is continually taking us out of Egypt. The 10 plagues teach us the 3 fundamental aspects of faith.
Shabbat Shalom!!
Parashat Shemot: Jeroen Reuven Bours
January 8, 2010
The Making of a People. The Making of a Leader.
If we may consider Bereshit the book of the birth of all life and mankind and the chosing of the families from which the Jewish people will grow, than allow Shemot to be the Book of the establishment of the Jewish people as one united people. After all, all stories in Bereshit are about personalities like Adam, Cain, Noah, Abraham, Isaac, Jacob and Joseph. All Parashot so far center on their actions and significances. Now, scroll on into Shemot and suddenly the Torah refers to the grandchildren of Jacob and his sons as “People.” And, interestingly enough it was Pharaoh himself who calls them “The People of the Children of Israel” first.
“U-vnei (Bnei) Israel paru vyishretzu vayirbu vaya-atzmu bimeod meod.”
“The children of Israel proliferated, swarmed, multiplied and grew more and
more.” Rashbam sees the odd style of words: “bi-meod meod” not as quantity but rather as “very powerful.” Paraohʼs concern grows with the words: “Look, the Israelite people have become too many and too strong for us.” Followed by the chilling words: “Come, let us deal shrewdly with them”, admitting that heʼs starting to think of a final solution for them. What follows next, is nothing short of the same slow suppression we will see during the thirties in Germany.
Could Pharaoh have foreseen that by causing fear and slavery he laid the
groundwork for a non-people to become a united people?
Much has been said about the reason why Bnei Israel was punished so severely for so many years in a land where their forefathers enjoyed such wealth and freedom. The Midrash writes: “They said, let us be like Egyptians. Because they did so, the Holy One blessed be He turned the love which the Egyptians bore them into hatred…” Meaning that HaShem caused bondage as punishment for the total assimilation the Jewish People sought. They were about to lose their identity. Haʼamek Davar states: “They were punished for violating Jacobʼs wish that they should live apart from the Egyptians in Goshen.”
Fascinating is the command to the midwives to kill the male newborns. It is the first sign of rebellion. And itʼs women who stand up against Pharaoh first! It is Rashi, Ibn Ezra, Rashban and Ramban who agree with the Talmud in thinking that these midwives were Jewish. They all read: “…LaMeyaldot Ha-ivriyot” as “the Hebrew Midwives,” thereby making this a Jewish heroism. But why would Pharaoh put his trust in Jewish women killing Jewish male newborns? This contrast does not escape others who think that the words should be read as “the midwives OF the Israelites!” The Midrash writes that two of them “feared HaShem” and thus the discussion goes that these two heroines, Shifrah and Puah, could have been converts (according to Shadal and Imrei Noʼam).
Enters Moses. The Torah doesnʼt prepare us much into why Moses notices the wrong doings of his brethern and becomes the champion of his fellow Israelites. In fact thereʼs only one mentioning of his turn-about: …when Moses was grown, and he went out to his brethern, and saw their burden.” Rashi interprets this seeing, or looking as Mosesʼ sharing their burden with his eyes and heart. As if Moses opened his heart and felt their suffering. And also feeling one with them. This is the turning point. Here Moses takes the direction to eventually become the Leader of all Leaders Bnei Israel has ever seen. Next, Moses intervenes three times on behalf of the victim:
1- between Jew and Non-Jew.
2- between Jew and fellow Jew.
3- between Non-Jew and Non-Jew.
Brilliantly does the triple test serve as indubitable proof that it is about justice and not revenge. Moses breaks every law and it is as if he cannot go back. This is it, he is without doubt destined to become leader.
It is unclear how long the time was between Mosesʼ rebellion, his life as a
shepherd and his rise to become Moshe Rabbenu. But we know that Moses
didnʼt take his calling at the thornbush likely. Five times he refuses his mission.
“Who am I to go to Pharaoh and take the children of Israel out of Egypt?” Rashi believes that Moses found himself undeserving to perform such a task and that Moses also thought that Israel was underserving of a miracle.
This may be interpreted as the making of the leader Moses at the hand of
HaShem. As if to clearly state that the God fearing Moses didnʼt rise up out of anger but as a chosen leader. Or is it that Moses wanted to know how much HaShem would help him?
As Moses with Aaron on his side declares the first “Let my People go”, his heart must have been pure and convinced of HaShem standing there next to him as well. We will see in the rest of the book of Shemot the strengthening of a leader and that of Bnei Israel into one people. It has to be done word for word, foot by foot, miracle after miracle. After all, this is not just about freedom; it is just as much about the birth of Am Israel.
Shabbat Shalom.
VAYECHI by Mark Gersten.
December 28, 2009
The medrash tells us that at the end of his life, when he called all his sons around, Yaakov wanted to tell his sons the date when the Moshiach would come. Hashem prevented Yaakov from divulging the date by hiding it from him at the last minute. Yaakov unable to tell his sons WHEN at least told them HOW to bring him. Yaakov said, “Hakbitsu”, join together, “Vishimu”, listen. The first way Hashem forgives us as a people, and brings the Moshiach closer is if we care for each other. Hashem is our father. What makes a father happiest is when his children join together care for and are respectful of each other.
Unfortunately it is usually only when we as Jews have our backs against the wall that we come together. The bondage in Egypt, the first Purim, and the six day war are only a sampling of this fact. There was one time at least in our history that we were joined not out of fear but out of glory. This was at Har Sini when we were as one person with one goal. It said “chanu” we (in the singular showing unity) camped. However it was more than that. The word Chanu also means found favor (from the word C-hain). At Har Sini each Jew found favor in the eyes of his fellow Jew. It was a unity of love and mutual respect.
Unity is the first step to bring the Moshiach. Baal Haturim says that Tshuvah for our sins is the second required component. He learns this from the word NACNU (meaning we or us). It appears only three times in the TANACH. In the story of Joseph and his brothers they say, “Benai eish echad Nachnu” (we are the sons of one man). This refers to unity. In Eicha it says, “Nachnu Pashanu Vimarinu” (we sinned and were bitter). Finally in Sedrah Matos it says, “Nacnu naavor chalutzim lifnai Hashem” ( we will cross over as a vanguard before Hashem). These three “nachnu”s come to teach that with unity and correction of our sins we can herald the coming of the Moshiach.
Yaakov’s other instruction to his sons; ‘Vishimu’ implores his sons to listen to the words of their father and the Torah he taught them. Learning Torah gives us the knowledge of what is Halachically permitted and what is not. Someone who is ignorant of the law can not be observant and is likely to sin inadvertently.
We have celebrated the holiday of Chanuka recently. The Chanu of Chanukah means they rested (from war). Chanu could also mean, as we said, that they were united and found favor in each other’s eyes. This however never happened despite the miracles of Chanuka from our Father in Heaven. Historically, before the war there was assimilation. After the war there was unrest and certainly no unity. There was no Ch-hain. There was no Nachnu. There was a light from pure olive oil that lasted eight days instead of one.
From the time of the MISCHAN in the desert, the light of the Menorah represented the wisdom of Torah. The miracle of Chanukah could therefore also be telling us that if we even make a small effort (a days worth) to study Torah the results of wisdom gained (eight fold) will far exceed the effort expended. The wisdom one gets from studying Torah is even superior to the knowledge one can glean. Torah knowledge can help one prevent sin from ignorance. Wisdom from the Torah, even greater, gives us the desire to avoid sin and do Tshuvah.
In truth if our father Jacob told us “how” don’t we really know “when” also? In fact “when” can even be “now”. We need only concentrate on “how” and do it “now”.
DEDICATED TO THE MEMORY OF HENYA BAT YITZCOCH
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