Slavery and Silence

Shavua Tov. Rabbi Soloveitchik makes an interesting observation about the nature of slavery. He says that there is a strong connection between slavery and silence.

When a slave believes he is doomed to a life of slavery, he silently accepts his fate. He becomes stuck in his predicament and sees no way out.

When עם ישראל began to cry out to Hashem and no longer remained silent, it was the beginning of their redemption. Hashem heard their cries and sent them a redeemer.

The same principle applies to relationships. Many are stuck in their own silence and feel doomed to suffer in an oppressive relationship. They resign themselves into thinking that they were meant to suffer their abuse in silence.

They must get help and believe that if they cry out to Hashem, He will hear their cries and send them a שליח to free them of their bondage. The end to slavery is the end to silence.

פרשת וארא

This week’s Parsha, וארא, speaks of the first seven of the Ten Plagues. We learn of Hashem hardening the heart of פרעה after the first five plagues, while פרעה hardened his own hurt during the first five plagues.

Rabbi Soloveitchik was of the opinion that the slaves that he controlled were essential for the success of his economy. This explains why he was so reluctant to let the Jewish people go. A similar concern took place during the Civil War, where slavery was also considered to be the necessary ingredient for a thriving economy. This, too, was proven wrong.

Today, many Jews feel that they must work on Shabbat or forego their regular time periods for the study of Torah, in order to have Parnassa. Over and over again, in some kind of miraculous way, it has proven, that one’s livelihood does not change by Shabbat violation and ביטול תורה, canceling Torah study. Shabbat Shalom

One Day at a Time

When Moshe spent seven days talking with Hashem at the Burning Bush, he learned a great deal about Hashem’s essence. He asked Hashem how he could pass this knowledge on to the people. Hashem’s response was, אהיה אשר אהיה, I am what I am.

The Talmud in מסכת ברכות explains the meaning of this verse. Hashem was saying that He would be with בני ישראל during this difficult period, and He would continue to be with them in future difficulties.

Moshe was not happy with this answer. He told Hashem that he thought it was a bad idea to tell the slave community that they will have other obstacles to overcome in the future. Hashem agreed with Moshe and said, אהיה שלחני אליהם, which means He will be with them now and later deal with the other issues as they come up.

This is a good lesson for us. Don’t become overwhelmed by all of problems we see ahead. Just take it slowly, one problem at a time. And remember that Hashem is always with us.

Miracles

There is an overall principle that is learned from the Egypt experience. Hashem generally acts by way of טבע, in a natural manner. He does not expose His actions in an outward manner unless there is no choice.

Egypt was one of those situations where it became necessary for the עם to recognize beyond a shadow of a doubt, the Hand of G-d. This was because, it was the beginning of nationhood and all doubts of Hashem’s involvement needed to be made clear. There was no choice but to have clear undisputed miracles.

However, in general, Hashem acts in quiet ways. There are miracles taking place every day, but all in a natural manner. It is for us to appreciate and recognize these daily miracles.

In situations where there is a threat to the survival of our people, we will see למעלה מן הטבע, above nature. One such example was Eliyahu at Har Hacarmel with his showdown with the false prophets of Baal. A supernatural miracle was needed then in order to stabilize עם ישראל.

Moshe’s Doubt

Another point made by Rabbi Soloveitchik was in connection with a famous Midrash. That Midrash explained how Moshe was baffled by the slavery of the Jewish people.

He wondered what grievous sin could they have committed that would have made them the only nation in the world to be in such bondage. When he saw how Datan and Aviram spoke and how there was so much back stabbing and a lack of loyalty, the Torah says, אכן נודע הדבר, now the matter is known.

The Rav added that Moshe was so crushed to see such bad behavior in the Jewish people that he was thoroughly convinced that they were not worthy of redemption. This is even more understandable when we realize that it was sixty years later that Hashem appeared in the Burning Bush. It makes more sense that there were seven days of dialogue between Hashem and Moshe Rabbeinu until the Geula was set in motion.

Egyptian Anti-Semitism

Rabbi Soloveitchik spoke of the lessons learned from our slavery in Egypt. One of his points was that in every place Jews were exiled, they always made major contributions to that society. Despite their influence, the Jews were never fully accepted as part of that community.

Another point made by the Rav is that פרעה’s demonization of the Jews was indicative of what would come in future persecutions. He had the Jewish midwives kill baby boys to discredit them. He wanted to show that Jews didn’t care about the suffering of their brethren.

The Nazis in the Holocaust took pictures of Jews dancing in order to try and show that Jews didn’t care about their brother’s pain.

Luckily, the House of Levi stood out to fight for Jewish identity. But the lessons of the Torah were meant to prepare us for the difficulties that awaited us.

Important Role of Jewish Women

Shavua Tov. The role the women played in Egypt was very significant. The Rabbis say משום נשים צדקניות נגאלו ממצרים, because of righteous women, we were redeemed from Egypt.

Miriam played a major role in convincing her father, Amram, to take back his wife, which led to the birth of Moshe. She recognized Moshe’s uniqueness from his birth. She looked after him in the bulrushes.

Yocheved joined Miriam as the primary midwives to Paroh. They defied his edict and saved Jewish babies. They merited that the Kehuna descended from Yocheved and kings from Miriam.

All the Jewish women were credited with keeping up the morale of the men. After coming home from being beaten up as slaves, the women gave their husbands hope and encouragement that the Redemption will soon come.

It is also said later in the story of the daughters of צלפחד, that the women loved Eretz Yisrael more than the men.

We are always to be aware of the important women play in Jewish life.

Moshe’s Dillema

This week we begin the second book of the Torah, שמות. The highlight of this Parsha is the scene at the burning bush, where Moshe learns that he is chosen to be the redeemer of the Jewish people.

There is some controversy among the Rabbis as to whether Moshe acted correctly by hiding his face and not wanting to look directly at this amazing phenomenon as the burning bush.

Some felt that he was being stubborn and it showed a general lack of faith to question Hashem. After all, it took seven days of dialogue between Hashem and Moshe before he agreed to the task he was given.

Rabbi Soloveitchik has an interesting take on this incident. He felt that Moshe was justified in distancing himself from the burning bush. Moshe realized that by seeing G-d face to face, he would certainly be shown that Hashem is the G-d of true justice.

Moshe was afraid that having this knowledge would take away from him the מידה of חסד, the attribute of kindness. For example, if he saw a poor man, he knew that it was just that this man be poor and it would be difficult to pray for him. He was afraid he would lose his sympathy.

This certainly could be a justifiable reason to back away from this amazing sight, until Hashem taught Moshe more about His true essence. Shabbat Shalom

Say the Shema Standing

There is an interesting Halacha related to the recitation of קריאת שמע. There is a difference of opinion between בית שמאי and בית הלל as to how to recite the Shema.

Beit Shammai felt that we take the Torah literally. We must read the Shema lying down at night and in a standing position in the morning. Beit Hillel held the key words were ובלכתך בדרך,  in the manner we are walking.

The Halacha is like Beit Hillel and we can say the Shema while we are walking. Nevertheless, even when we are walking, we must stop and stand still for the first line of Shema. Tosfot tells us that this is the most important verse in Shema where we are to accept upon us the yoke of Heaven. One cannot focus and concentrate while walking in the same way that he concentrates while standing still.

So we must remember to say Shema standing. However, if we were in a sitting position, we are allowed to remain sitting.

אין לך אדם שאין לו שעה

A final point from Parshat ויחי: It is interesting how things have a way of changing. When Yosef’s brothers came down to Egypt, they were in a state of dependence on Yosef.

He comforted his brothers by telling them that it was part of Hashem’s plan that they go down to Egypt and be sustained there.

Yosef lived up to his part of the bargain and took care of his family until close to his death.

However, the tables suddenly were turned at this time. Now Yosef needed his brothers to promise that they will take care of his burial in Eretz Yisrael. All of the power and prestige that Yosef achieved in Egypt could not guarantee that this desire of his would be fulfilled.

The message here is very powerful. Chazal tell us that we need to be respectful of every individual because אין לך אדם שאין לו שעה, for every person has his time. We never know when we might need someone. Therefore, being kind and respectful is always the correct path to take. One minute a person could be up, and the next minute, down.

Still another relevant life’s lesson learned from our holy Torah.

Don’t Be Hasty

When Yakov gave his blessings to his sons, he singled out Reuven as פחז כמים, which is loosely translated as one who acts too hastily.

He made a bad judgement call with the incident of Bilhah which caused him to be absent when Yosef was sold by his brothers. Instead of saving his younger brother, he was busy with his sackcloth in repentance for his Bilhah sin.

Such behavior did not make Reuven fit to be king. A king had to know how to act in a thoughtful and careful manner, before making decisions. This was where Yehuda had far surpassed Reuven in his royal worthiness and leadership.

It is a good lesson for us to learn how to take great care before making major decisions in life. A thoughtless, hasty, decision could have terrible consequences for which we may end up paying for, our whole lives. A good lesson learned the hard way from Reuven.

פרנסה

There is an interesting quote from מסכת פסחים, regarding פרנסה, earning a livelihood. When Yakov blesses Yosef, he tells him that Hashem who was my shepherd at all times, and the angel who redeemed me from all evil, should bless the lads, Efraim and Menashe.

The Talmud notes that Hashem was the shepherd concerning פרנסה, and the angel was the messenger when it came to redemption. The conclusion is that one’s פרנסה is more difficult for Hashem to provide than גאולה. It is further stated קשים מזונותיו של אדם כקריעת ים סוף, Parnassa is as difficult for Hashem as the splitting of the Red Sea.

The תורה תמימה beautifully explains these puzzling quotes. In essence, nothing is difficult for Hashem. The

difficulty is finding זכות to show we are deserving of Hashem’s abundant blessings. They needed to show Hashem in Egypt and we need to show why we are deserving of פרנסה today.

May we all be זוכה to receive שפע and ברכה from Hashem.

No עין הרע for Yosef

Shavua Tov. The Talmud in מסכת ברכות that Yosef was blessed in that he was not subject to the destructive, עין הרע, or evil eye. Certainly his brothers initially had it in for him and wished to kill him. Nevertheless, he managed to survive and flourish.

The secret to Yosef’s gift is found in the Bracha that Yakov gave to Yosef’s sons, Efraim and Menashe. Instead of giving them the standard פרו ורבו, be fruitful and multiply blessing, they were given a unique Bracha.

They were told וידגו לרב בקרב הארץ, to multiply like fish. Just as the fish of the sea are protected by the water, Yosef’s seed is protected from עין הרע.

For this reason, we add המלאך הגואל אותי as part of our night time Shema, so that we are similarly protected.

Yakov Avinu- The First Jewish Grandfather

Rabbi Soloveitchik makes an interesting observation about Yakov Avinu in this week’s Parsha. He comments on the words, אפרים ומנשה כראובן ושמעון, that Efraim and Menashe are to be considered as equal to Reuven and Shimon.

The Rav notes that Yakov is referred to as זקן in several instances. Yehuda says to his brothers that when the זקן calms down, we will speak to him about bringing Binyamin to Egypt. Yosef asks how their זקן father is doing. The Rambam writes that the זקן, Yakov, composed the ברוך שם כבוד מלכותו prayer. All of this is strange when Yakov died at 147 and Avraham and Yitzchak made it to 175 and 180.

The reason why Yakov is referred to as זקן and in some Jewish literature, ישראל סבא, is because he is the only one of the patriarchs who had a real relationship with his grandchildren. He was the first Jewish סבא. He taught Efraim and Menashe as well as his other grandchildren. He began the chain of והגדת לבנך ובן בנך, to tell it to our children and great grandchildren.

Throughout our history, this grandfather-grandchild relationship was very unique. All of this began with Yakov Avinu. This also explains the phrase בני בנים כבנים. Shabbat Shalom

Egypt in Messianic Times

There is a difference of opinion between רבי אלעזר בן עזריה and the חכמים as to whether or not we will mention יציאת מצרים at the time of Mashiach.

This argument is based on a Pasuk in the book of ירמיהו where he says that in the future we will praise Hashem for having taken us from the north and redeeming us, and Egypt will no longer be mentioned.

The חכמים felt that we would continue to mention Egypt even though the miracles when Mashiach will make the miracles in Egypt look insignificant. While רבי אלעזר בן עזריה said that we are to take Jeremiah’s prophecy literally and we need not mention Egypt in the future.

Some say that the miracles we have witnessed over the past seventy years already surpass the miracles of Egypt. We only need to open our eyes to marvel at Hashem’s kindness in that so much has been accomplished in such a short time.

ציצית in שמע

The Gemara discussed the importance of mentioning our exodus from Egypt both in the morning and evening. It was determined that the chapter on Tzitzit was the most appropriate because it both included Egypt and had other important messages as well.

In the Tzitzit paragraph, aside from Egypt and, of course, the commandment to put fringes on four cornered garments, there are other laws to go with it.

There is a Mitzva of לא תתורו אחרי לבבכם ואחרי עיניכם, not to turn after our hearts and eyes. This refers to the prohibition of reading heretical publications that might turn our hearts away from Hashem. It also includes the prohibition of having lustful thoughts in the way one may look at women. We are to guard our eyes from such thoughts that could lead to forbidden actions.

The final idea is the acceptance of the yoke of the Mitzvot, in general. This is learned from the words, למען תזכרו, in order that you remember.

Although there are other places in the Torah where Egypt is mentioned, it is understandable why ציצית was incorporated to be part of the Shema.

Reunion of Yosef and Binyamin

The final bit of drama from פרשת ויגש was the reunion between Yosef and Binyamin. In this case, both brothers cried on each other’s shoulders.

Rashi tells us that each cried because of future בתי המקדש that would be destroyed in each one’s territory. The two Temples were in Binyamin’s territory. And the Mishkan was in Shilo for 369 years in Yosef’s territory in Shilo.

The מעינה של תורה explains that the two brothers realized that this destruction would come about because of שנאת חינם, causeless hatred. The cure for such hatred is mutual love that is so strong that one feels his brother’s pain stronger than his own pain. They hoped that such love would be the תיקון for the destructiveness of שנאת חינם.

Honesty and Yosef and His Brothers

The second commentary from yesterday is an unusual one regarding Yosef’s revealing himself to his brothers.

When Yehuda made his big speech to Yosef, and told him how he personally guaranteed the safe return of Binyamin, Yosef was not moved. When he continued and told Yosef about the special attachment between Binyamin and Yakov, (ונפשו קשורה בנפשו) Yosef had heard enough.

When the the Torah said, ולא יכול יוסף להתאפק, that Yosef could no longer hold back, it meant the following:

Yosef said, “I am Yosef. Is my father still alive?” In essence, he was saying to Yehuda to stop with the hypocrisy and drama.

If you cared so much about your father, you never would have sold me in the first place! This was the real rebuke. Own up to your sin and show real remorse, and then we can move on and make amends. Flowery speeches won’t do it. Honesty and sincere Teshuva will pave the way to heal and start fresh.

Another take on probably the most emotion packed Parsha in the Torah.

Rebuke and Yosef and His Brothers

Shavua Tov. There are two interesting commentaries regarding Yosef’s revealing himself to his brothers. The first comes from the Gemara in מסכת חגיגה that comments on the brothers being unable to respond to Yosef.

The Gemara says that when רבי אליעזר came to this Pasuk, he cried. He said “Rebuke of flesh and blood was followed with, ‘They were unable to answer because נבהלו מפניו, they were embarrassed from his face.’ The rebuke that we will receive from Hashem, how much more!”

This is very strong Mussar, that we are accountable for our deeds. We will, one day, stand before Hashem and be judged for the way of life and choices that we made.

The incident of Yosef and his brothers shook up רבי אלעזר. It is meant to shake us up as well.

(Second commentary tomorrow בע״ה)

Reunion of Yakov and Yosef

One of the most dramatic and moving stories in the Torah, is the reunion between Yakov and Yosef after twenty-two years.

The Pasuk tells us that Yosef fell on his father’s neck and cried, but it did not say that Yakov cried. Rashi tells us that Yakov was reciting the Shema at that very moment.

Rabbi Soloveitchik adds that a kiss from Yakov would have meant that he was acknowledging Yosef as king, when this was reserved for Yehuda. Shmuel kissed Shaul as a sign of anointing him as king.

The Rav further explains that Yakov was teaching another important lesson. The only absolute permissible love, is our love for Hashem. This love is to take priority over any other love that we might have in this world-including the derp love between father and son. Shabbat Shalom