The Special Role of Mother and Father

When Moshe prepared the עם for the receiving of the Torah, he is commanded to speak to בית יעקב as well. This refers to the women and the special role that women have in Jewish life.

Rabbi Soloveitchik reminisced about his own childhood. He said that he learned about the warmth of the Mitzvot from his mother. She taught him how to feel Hashem’s Presence. Her teachings had a profound effect upon him.

When it came to Shabbat, his mother taught him how to greet the Shabbat. His father taught him how to live it.

This is the beauty of a Jewish home, where the father and mother compliment one another in educating their children.

Yitro and Amalek

Shavua Tov from LA. Rabbi Soloveitchik points out that there are actually two kinds of gentiles in the world. They are either like Yitro or Amalek.

What the two types have in common is that they both admire and are impressed with the Jewish people. In Yitro’s case, this admiration leads to befriending the Jews or even converting to becoming part of עם ישראל.

In the case of Amalek, their being impressed with the Jews, leads to hatred and the desire to exterminate every Jew.

The Rav refers to Amalek as Satan-man, and Yitro as the Archbishop of Midyan. We must be aware of this reality. Thankfully, as we come closer to the גאולה, is acquiring more and more admirers. But we must also keep our eyes open to the Amalekite attitude that still tears its ugly head in the world.

Hashem Exists

This week’s Parsha, יתרו, contains the Ten Commandments. The first commandment begins with the words, אנוכי ה׳ אלוקיך אשר הוצאתיך מארץ מצרים. From the fact that Hashem took us out of Egypt, we affirm that Hashem exists.

The belief in Hashem’s existence is one of the 613 Mitzvot and is learned from the Pasuk just quoted.

Rabbi Soloveitchik tells a moving personal story that affirms Hashem’s existence. He described the painful experience of watching his beloved wife’s health decline. He felt that the hospital was too sterile a place for him to pray, so he waited until he got home. He chose a small room to pour out his heart to Hashem in prayer.

He writes, “At that moment of anguish and desperation, I felt G-d right there with me in that little room. He appeared to me as friend, brother, and father. It was as if I could feel his warm hand on my shoulder, giving me consolation. And I did find great comfort at that special moment.”

This story was what the Rav chose to prove that Hashem exists.

Rav Shmuel Eliyahu of צפת, says that the fulfillment in our day of numerous prophecies in the State of Israel, allows him to convince the doubters of Hashem’s existence.

So we have proofs from a personal story as well as a nationalistic proof that we are witnessing every day. An early Shabbat Shalom

Tu B’Shvat

In honor of Tu B’Shvat, there is a beautiful story from מסכת תענית, using trees as the analogy.

The Gemara relates that when Rav Nachman took leave of Rav Yitzchak, he asked him for a blessing.

Rav Yitzchak answered by describing a beautiful tree that gave the sweetest and most delicious fruit. This tree also provided wonderful shade and was alongside a stream of clear drinking water. The only praise for that tree was that the seeds of this tree should grow into similar beautiful trees.

You, Rav Nachman, have been blessed with wealth and wisdom. You are outstanding in your character and Midot. The only blessing for you is that your seed, your descendants, should follow in your path.

Torah is עץ החיים, the tree of life. May our connection to Torah influence us, our children and children’s children. טו בשבט שמח

Lessons from the Manna

The discussion of the Manna in the Torah has important lessons for us. We are to learn what our attitude should be about Parnassa, earning a livelihood.

We are taught that Hashem dislikes hoarders. Those who had faith in Hashem, had the מן come to their doorstep. The less the faith, the further they needed to go to gather it in.

Overall, the Jewish people showed a very strong commitment to Hashem. They were fed this food for the entire time in the desert. It was an incredible level of commitment that the Jewish people were sustained in such an uncertain way.

We are to realize that we are given what we are supposed to be given. We cannot force the issue. We should not worry about someone taking away our livelihood. If we take this attitude that ultimately we have what we are supposed to have, we will have much more peace of mind and happiness.

Bitter Waters

The Torah tells us that when בני ישראל traveled towards Mount Sinai, they were lacking in water. They reached a location called מרה. This hints that the water found was bitter and not drinkable.

Hashem tells Moshe Rabbeinu to throw a tree into the water, in order to sweeten it. The symbolism of this event was significant.

The thirst for water represented a desire to already receive the Torah. The tree symbolized the עץ החיים, the tree of life. The water is מים חיים, living waters.

Evidence of this is that the incident ends with the words, שם לו חוק ומשפט, that certain Torah laws known as חוק, Mitzvot without reason, and משפט, understandable civil laws, were given at that time.

As a result of this incident, Moshe decreed that Jews should not go three days without Torah. Therefore, we read the Torah on Monday and Thursday and on Shabbat.

It was Moshe who also decreed sitting Shiva for a mourner and שבע ברכות for a newly married couple. Such decrees were meant to improve Jewish life.

Adorning Hashem

One of the verses in אז ישיר, is זה א-לי ואנוהו, this is my G-d and I will glorify Him. There are two interpretations to this Pasuk. The first comes from מסכת שבת that tells us that we are to adorn Hashem with Mitzvot in a beautiful way. We are to purchase a nice Lulav, ציצית, and ספר תורה. By showing we are not afraid to spend money on Mitzvot, we give adornment to Hashem.

The second explanation of ואנוהו, comes from Rabbi Soloveitchik and he says the word means אני והא, me and Him. It is meant to reflect on the special bond each one has with Hashem, and it is our duty to try to emulate Him. Just as He is kind and merciful, so must we. An interesting commentary on ואנוהו, from two perspectives.

Yosef’s Bones

Shavua Tov. One of the minor details of today’s Parsha is the fact that Moshe himself, dealt with the bones of Yosef.

Rabbi Soloveitchik points out that this was more than an act of Chesed. It was an effort by Moshe to even the score and make things right. Moshe was from the tribe of Levi, and it was Levi together with Shimon, who gave Yosef the most grief that ended with Yosef’s sale to Egypt.

There is an important lesson to be learned here. When someone wrongs somebody else, the pain does not simply go away. Even if many years have passed, it is never too late to try to make amends. It takes a lot for someone to swallow his pride and apologize for his wrongdoings. But in the eyes of G-d, it is important to clean the slate.

Moshe did this with his act of Chesed to Yosef.

Accepting the Unknown

This Shabbat is called שבת שירה as we read אז ישיר celebrating crossing the Red Sea.

One of the well known verses is מי כמוכה בא-לים ה׳, Who is like You among the heavenly powers? Rabbi Soloveitchik says that the word אלם means to be silent.

This silence is meant to teach us that not all questions are meant to be answered. Scholars cannot resolve all difficulties. Sometimes the response to difficult questions is תיקו, that we must wait for Eliyahu Hanavi to answer all questions.

The Rav goes further to say that this תיקו applies to our individual lives. Anyone who feels entitled to understand why he was confronted with difficulties throughout life, he is a fool.

Likewise, unanswerable, unexplained tragedies have accompanied Jews throughout history. We are taught to make a Bracha for bad news as well as good news. Our commitment to Hashem and the Torah demands that we faithfully accept whatever comes our way-whether we understand it or not. Shabbat Shalom

Accepting the Unknown

This Shabbat is called שבת שירה as we read אז ישיר celebrating crossing the Red Sea.

One of the well known verses is מי כמוכה בא-לים ה׳, Who is like You among the heavenly powers? Rabbi Soloveitchik says that the word אלם means to be silent.

This silence is meant to teach us that not all questions are meant to be answered. Scholars cannot resolve all difficulties. Sometimes the response to difficult questions is תיקו, that we must wait for Eliyahu Hanavi to answer all questions.

The Rav goes further to say that this תיקו applies to our individual lives. Anyone who feels entitled to understand why he was confronted with difficulties throughout life, he is a fool.

Likewise, unanswerable, unexplained tragedies have accompanied Jews throughout history. We are taught to make a Bracha for bad news as well as good news. Our commitment to Hashem and the Torah demands that we faithfully accept whatever comes our way-whether we understand it or not. Shabbat Shalom

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.