The צדיק and רשע

The Talmud in מסכת הרכות teaches the concept that the צדיקים, the righteous, even in their death are considered alive. The רשעים, the evil, even while they are alive are considered dead.

The Maharal explains this idea as follows. Hashem expects that man be a giving individual. We are to emulate Hashem’s example of kindness and caring and taking care of the needs of the downtrodden. In essence, we are to be constantly giving of ourselves to help others. The צדיק epitomizes this idea as he is completely devoted to עם ישראל. Therefore, when they leave this world, they continue giving as their legacy lives on and their disciples continue to live by their example.

The רשע, on the other hand, never gives of himself and takes and takes wherever he can. Even when alive, he is considered dead, as he contributes nothing to benefit man.

This is a valuable lesson. This also explains why selfish people cannot find happiness. They never give of themselves.

קרבן פסח and ברית מילה

One final point regarding פרשת בא. Many do not realize that not only did the Jewish people deal with the קרבן פסח and place its blood on the door posts, but they also were involved with the Mitzva of ברית מילה. The nation needed to be involved with circumcision. Without ברית מילה, they could not partake of the קרבן פסח.

The blood of circumcision was also placed on the door posts. This is why we mention בדמייך חיים, with the blood you shall live, is said twice as part of the ברית מילה ceremony.

It is also interesting that the only two positive Commandments mentioned in the Torah for which one receives a punishment, is for not offering the קרבן פסח or performing ברית מילה. The punishment is כרת, or being cut off from the Jewish people, a very harsh punishment.

In essence, we became a nation at that time and this was part of the conversion process.

ביום הראשון

There is a Pasuk in פרשת בא that is grossly misunderstood. The wording is as follows: אך ביום הראשון תשביתו שאור מבתיכם, But on the first day, leaven shall be removed from your homes.

The difficulty is how to translate the ביום הראשון, the first day.

The Karaites and other groups that only followed the written law, had a real problem with this ביום הראשון. They took it to mean, “Sunday”. Therefore, they would remove Chametz the Sunday before Pesach. This year Pesach is Friday night so that it could mean to the Karaites an extra week of no Chametz!

We, of course, follow the Oral Law, the תורה שבעל פה. We know from our tradition that יום הראשון means Erev Pesach on the fourteenth of Nissan. On that day, we remove the חמץ and by noon we are biblically forbidden to eat and possess that forbidden substance known as חמץ. It is critical that we follow the Oral Law hand in hand with the Written Law.

Hashem Keeps His Promises

There is some debate in the Talmud as to whether בני ישראל were interested in receiving gifts of gold and silver from the Egyptians. Although these reparations were certainly deserved, many did not care for two reasons.

One was that the only thing that interested them was their freedom after such a long and difficult slavery. Material objects were not nearly as important as freedom.

The other reason for not wanting these gifts is that they would weigh them down. They wanted to get out of Egypt quickly and being loaded down with all of these objects was likely to slow them down.

Nevertheless, Hashem reiterated the importance of keeping His promise to the Tzaddik, Avraham Avinu. He said that it would be difficult to face Avraham after fulfilling the ועבדים  ועינו אותם, the enslaving and torturing, and not fulfill the רכוש גדול, the great wealth part of the promise. Hashem always keeps His word.

Teach Your Children

Shavua Tov. Today’s Parsha has the words, למען תספר באזני בנך, in order that you speak in the ears of your children. In the שמע it says, למען ירבו ימיכם, in order that you live a long life.

The מעינה של תורה says that the connection between the two words למען, is to teach a valuable lesson. If our only reason for existence is to teach our children, and instill in them proper Jewish values, for that alone we will be granted long life. Homiletically, the word למען combined to emphasize Jewish education. Our entire existence depends on this continuing chain of parent to child and grandparent to grandchild. Each of us must do our part to continue this chain.

פרשת בא

This week in פרשת בא, we reach the climax of the story of the exodus, as the Jewish people are finally released from bondage.

The Torah goes to the trouble of telling us about האיש משה, the man, Moshe. After bringing devastation to Egypt, he was, nevertheless, very much respected in the Land of Egypt and in the eyes of the Egyptians and the עם.

Rabbi Soloveitchik finds it impressive that Paroah himself, never tried to harm Moshe. He had a captivating personality that demanded respect.

The message to be learned from this is that we should never be afraid to stand up for what we believe in. Mordechai was ridiculed by other Jews for making waves and not quietly succumbing to Haman’s evil decrees. In the end, he, too, was praised for winning the admiration of the Persians and his own people.

When all is said and done, idealism, faith, and truth, far surpasses fear and political correctness. Shabbat Shalom

Women and Olam Haba

The Talmud in מסכת ברכות seems to imply that women will have an easier path to עולם הבא than men. It says that the promise of Olam Haba that Hashem promised was meant more for the women than the men.

A Pasuk is quoted from Isaiah that speaks of נשים שאננות, confident women. The ticket to Olam Haba and this confidence comes when a woman goes to the trouble of bringing her children to the Synagogue. It also comes when a wife waits for her husband to come home from the study hall. She has great merit for encouraging her husband to learn Torah.

The Rabbis say גדול המעשה מן העושה, greater is the “Me’aseh”, the facilitator, than the one actually doing the action. For such noble efforts, women are promised their share of the next world.

ציצית and טלית

There is a Halacha that needs clarification regarding ציצית and טלית. The Bracha for ציצית is על מצות ציצית and for a טלית, it is להתעטף בציצית,

The Halacha is that if one gets dressed and goes to pray straight away the שחרית prayers, he relies on the להתעטף בציצית to cover both ציצית and טלית with one Bracha.

However, if there is a הפסק, interruption, or עיכוב, delay, he should make two Brachot-one for ציצית and one for טלית. Rabbi Razel of the Shtieblach said that going on the internet between putting on ציצית and going to Shule, constitutes a הפסק or עיכוב, and would require two Brachot.

King Scholar-Saintly Scholar

Rabbi Soloveitchik makes an interesting observation about Moshe and Aharon and how they communicated with the people.

Moshe represented the king-scholar and Aharon the saintly-scholar. He included the Rambam, the Vilna Gaon, and Rav Chaim Soloveitchik as examples of king scholars. They reached the people by way of the intellect on a very deep level.

Aharon on the other hand, as the saintly scholar reached the people by way of the soul and emotion. He was able to connect with the masses who were able to relate on the soul level.

Am Yisrael needs both approaches as some gravitate towards one method rather than the other.

In some ways, this also clarifies the difference between the Mitnagdim, who were more intellectual, and the Chassidim, who experienced Judaism with a great deal of emotion.

הכרת הטוב

One of the important principles learned in Parshat וארא that is worth emphasizing, is the concept of הכרת הטוב, recognizing the good that is done to us. We learn this from the manner in which the plagues were done to the Egyptians. Moshe was not allowed to inflict those plagues that began in the water or in the sand. The water saved him when he was a baby and the sand allowed him to hide the Egyptian he killed. He needed to show gratitude even to inanimate objects.

This was to teach us a lesson in our relationship with Hashem and others. We must never forget the numerous acts of kindness that Hashem showers us with. Similarly, we must remember Chessed that has been done for us by our family and friends.

One of the worst traits is to be a כפוי טובה, an ingrate, who has the ugly attitude of, “What have you done for me lately?” while forgetting the kindnesses of the past.

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.