Egyptian Cataracts

The תורה תמימה has a very novel explanation of the plague of darkness. He finds it difficult to follow Rashi’s explanation that there was darkness for three consecutive days. There was a promise given to Noach after the Flood, that days and nights would not cease. The סדרי בראשית, the order of creation, was not to be shaken. Therefore, the Torah Temima prefaces his words that he is afraid to invent a new commentary. Nevertheless, he describes the darkness as מתוח תבלול על אישון העין, which means that Hashem stretched a cataract on the pupil’s of the eyes of the Egyptians. This cataract was so thick that all they could “see” was intense darkness that could even be felt. This also explains why there was light for the Jews wherever they went. They simply were not smitten with the Egyptian cataract! This certainly is a very novel explanation of the plague of חושך.

Why Ten Plagues

Shavua Tov. Today’s Parsha explains the reason for the Ten Plagues, and why Hashem didn’t destroy Egypt with one strong plague. The text of the Torah itself tells us the twofold explanation. On the one hand, it was necessary to make a strong statement to Pharoah and the Egyptians that Hashem is the One and only true G-d. Pharoah made the mistake of asking who Hashem was and why he should listen to Him. The plagues gave him his answer. And the second reason was to make an impression on all future generations of Jews, about the truth of the Torah. The incredible outward miracles and Hand of G-d would be mentioned twice daily in every Jew’s prayers. It would be emphasized each year at the Seder when we re-enact the events in Egypt. Our Parsha tells us that this was meant to solidify our faith in Hashem and the belief that the Jewish religion is the one and only true religion in the world.

קידוש החודש

This week’s Parsha, בא, has a number of Mitzvot in it. The Book of בראשית had only three Mitzvot, Be fruitful and multiply, ברית מילה, and גיד הנשה, the prohibition of eating the sciatic vein. Parshat בא has twenty Mitzvot, nine positive and eleven negative. The first of these Mitzvot is החודש הזה לכם, “this month is for you.” In actuality, this is a commandment to sanctify each month with the viewing of the new moon, or, קידוש החודש. The Netivot Shalom calls this as a distinctive Jewish Mitzva. The Midrash says, לכם ולא להם, it is for you and not for them. This means that the Jews count in relation to the moon, and the nations of the world, to the sun. The Midrash continues and says that Eisav is compared to the sun and rules by the day. And Yisrael is compared to the moon that rules by day and night. This Mitzva symbolizes Israel’s complete reliance on Hashem. It also reflects renewal and resiliency. We have our ups and downs, but we always bounce back. And finally, קידוש החודש the ultimate renewal of the גאולה. It is understandable that this was the first Mitzva given in Egypt.

Good Influences

Sometimes a great deal can be learned from an incidental statement. A case in point was when Pharoah asked Moshe Rabbeinu to pray to remove the ברד, hail, from Egypt. The Torah lets us know that Moshe had to leave the city in order to pray. It is written, כצאתי את העיר, meaning: when I leave the city, I’ll be able to reach out to Hashem. The commentators add to these words, אבל לא בתוך העיר, but not in the city. Moshe was unable to communicate with Hashem in a place filled with impurity. This is a lesson that is reiterated over and over again by the Torah and the Rabbis. It is impossible to thrive and grow spiritually when one is in a place that is not spiritual. The obstacles to growth are that much greater when one is not living among others who are similarly trying to grow. Nobody, not even Avraham Avinu or Moshe Rabbeinu, is able to reach his full potential if he is not living in the right place among the right people.

Shortness of Breath

At the beginning of the Parsha, we are told that the people had a difficult time listening to Moshe because of קוצר רוח ועבודה קשה, shortness of breath and hard work. Rashi tells us that this is like one is not capable of taking long breaths. This is an interesting description of people, in general, who are under intense pressure. It is difficult for one experiencing sadness or depression to take long, deep breaths. When one is calm and relaxed, it is easy to take such relaxing breaths. The Jewish people under slavery, were in such a state. They were in a state of hopelessness to the extent that it was difficult even to breath. The Torah covers all aspects of life. It even teaches us to look for signs that show that we need to take a step back and get back on track in a positive way. As strange as it may sound, the way to begin to feel good, is to learn how to breath!

A Miraculous Day

Shavua Tov. Several Rabbis have been pointing to a verse in Isaiah 60:14 that seems to be describing the incredible Holocaust Memorial attended by numerous world leaders. They humbly came to commemorate seventy five years since the liberation of Auschwitz at the end on World War Two. Kings, princes, presidents, and prime ministers each knelt at Yad Vashem, as they placed a wreath in order to remember the six million. Many of these leaders came from countries who treated Jews badly. Some mocked and belittled the Jews, while others physically harmed them. But on Thursday it looked like an outright fulfillment of prophecy. I will quote the appropriate verses using the Artscroll translation. It would appear that Thursday was a great day and one more sign that the Redemption is getting ever closer. “The sons of your oppressors will go to you submissively, and all who scorned you will prostrate themselves at the soles of your feet; they will call you, City of Hashem, Zion of the Holy One of Israel. Instead of your being forsaken and despised without wayfarers, I will make you into an eternal pride, a joy for generation after generation.” We will remember January 23rd, 2020, as a great day in Jewish History.

Promises of Redemption

This week we read פרשת וארא, recounting seven of the Ten Plagues. The beginning of the Parsha discusses the four promises of redemption: והוצאתי והצלתי וגאלתי ולקחתי, all are words describing how Hashem would take us out of Egypt. The Netivot Shalom makes the comparison between a national redemption and a personal redemption. In Egypt, the slavery manifested itself in different ways. There was the aspect of being surrounded by terrible impurity that they needed to rise above. There was also the harsh labor that they were forced to do. And what may have been worse, was the oppressed state of mind that they were in. It was a strong grip on their psyche. They were unable to even think on their own. This is why the Torah refers to different levels of servitude. On a personal level, we are often stuck in our own form of servitude. We may be in a place surrounded by negative influences. We may be in a situation where we are overwhelmed by the intense confusion and pressure placed on us. It is difficult sometimes to think and get a grip on things. We need to cry out to Hashem to help release us from this personal bondage. When we rely on Hashem, we begin to see a way passed our troubles, until we are released and feel a personal redemption. Our Parsha is meant to give us hope. No matter how difficult the situation is that we are in, we can overcome just as our ancestors did in Egypt.

Enemies from Within

There is a Pasuk in the Book of Isaiah that warns us to be more aware of the enemy from within, than the enemy from without. The words by ישעיהו were מהרסיך ומחריביך ממך יצאו, that the real destructive forces harming our people, will come from Jewish traitors. Moshe Rabbeinu recognized this as well, according to the Midrash. When Datan and Aviram spoke rudely to Moshe and asked him if he was going to kill them, too, Moshe understood. The Midrash tells us that for a very long time, Moshe wondered what the Jewish people could have done, to deserve such a harsh slavery. When he saw that there were דיליטורים, back stabbers or traitors, he realized that this was the reason for the slavery. If Jews would only be loyal to one another, not only would there be unity, but it would create a wall preventing the enemy from without from penetrating it.

פקוד יפקוד

There was a certain code that was passed down from Yosef all the way to the generation that left Egypt, more than a hundred years after his death. The magic words were פקוד יפקוד, that Hashem would remember עם ישראל when it was time for them to leave Egypt. This was also the sign that the redeemer, would reveal himself that he was sent by G-d, when he would say פקוד יפקוד. The elders recognized that this was the verification that he was sent by Hashem. Moshe Rabbeinu used these words when he first made his appearance with Aharon, that he was Hashem’s messenger. Moshe also needed to use these words when he needed to finds Yosef’s body that was hidden in the Nile. He said, פקוד יפקוד, and Yosef’s casket rose to the top of the Nile. Perhaps when Mashiach comes, he will also come with the words, פקוד יפקוד.

לך לשלום

The Gemara in מסכת ברכות makes a distinction between the words, לך לשלום, “Go to peace,” said by יתרו to Moshe, and לך בשלום, “Go in peace,” said by King David to his son, Avshalom. After Yitro’s good wishes, there was a positive result. Moshe was ultimately successful in his mission of delivering Israel from bondage. Avshalom suffered his demise after parting from his father, when his hair was stuck in the thicket and he was killed by Yoav. The Gemara says to be careful to always use the לך לשלום formula when saying good-by to someone. Rav Joseph B. Soloveitchik spoke of his deep bond of love between himself and his father. His father never told him that he loved him because it would have been almost an insult to express it. He said that he could feel this intense love when he and his father would part, and his father would simply say, לך לשלום.

Delight in Hashem

As we begin the second book of the Torah, the Netivot Shalom points out the importance of the גלות-גאולה relationship. The Jewish people were the purpose of creation and there was a specific mission meant for them. Apparently, the suffering of the גלות מצרים, was necessary in order to appreciate the גאולה that followed after 210 years of slavery. This destiny was already shown to Avraham Avinu when he was put into a deep sleep at the ברית בין הבתרים. He was informed about the slavery as well as the exodus with “great wealth.” It is the role of Israel to teach the world about the knowledge of G-d and the importance of serving Him. Without this, man’s existence is meaningless. The מסילת ישרים, points this out by saying that man was created for the sole purpose of להתענג על ה׳, delighting with G-d. For this is the true pleasure and joy from all other types of pleasure and joy that is available to man. This is the introduction to the Book of Shmot that we begin reading this week.

Jews Should Keep a Low Profile

There is a very important lesson learned from Yakov Avinu in the instructions he gave his sons. When word spreads about a world wide famine, and it reaches Canaan, Yakov tells his family, למה תתראו, “Why should you be afraid?” Our commentators tell us that while others were without food, Yakov still had food and sustenance. He was telling his family that need not fear as long as they keep a low profile and not arouse the jealousy of their gentile neighbors. Yakov was giving instructions to all future generations as well as to his immediate family. When living among non-Jews, keep a low profile and don’t flaunt your wealth and prosperity. This will create negative feelings that could translate into bad tidings for Jews. This message is more relevant today than ever.

השתדלות and בטחון

Shavua Tov, Chodesh Tov, Chanukah Sameach. Parshat מקץ emphasizes the dilemma we have between the idea of השתדלות, which means actually trying to create real avenues towards achieving the desired end, and בטחון, putting our faith in Hashem and asking Him for our desired result. In Yosef’s case, he apparently made an error in judgement by putting too much faith in the butler. Many opinions hold that he had to stay two more years in prison because he should not have relied on man, but on G-d. The question was whether we view Yosef’s case as the standard we are supposed to model ourselves after, or, more was expected of Yosef because he was a Tzaddik. Regardless of the outcome of such a discussion, we are to be aware of this balance. We must have absolute faith in Hashem and realize that all success comes from Him. But we are also not meant to rely on miracles and we must do our part to make things happen. This is what is learned from Yosef and the butler.

Hallel on Chanukah

There are two indirect references to Chanukah from פרשת וישב. The first is related to Yosef being thrown into the pit. When the Torah says that the pit was empty, we are told that it did have snakes and scorpions. The Talmud in מסכת יבמות says that if a woman hears that her husband fell into a pit filled with snakes and scorpions, she can assume that he passed away and she can remarry. This proves that Yosef was miraculously saved. Perhaps he was saved in the merit of ארץ ישראל. This is why we say Hallel on Chanukah and not on Purim. The other reference is related to Yosef and his overcoming the temptations of Potiphar’s wife. The Torah says, “וינס החוצה”, that Yosef ran outside. Part of the Hallel prayer has the words, ״הים ראה וינס״, that the sea saw and moved (split). So we see the word וינס is mentioned in the Parsha as well as in Hallel. On Chanukah, we say a full Hallel for eight days. There are only ten other days in the year, when a full Hallel is said: Eight days of Succot and the first day of Pesach, and Shavuot. And don’t forget that this Shabbat we read three Torahs for Chanukah, Rosh Chodesh, and Shabbat. Chanukah Sameach

Removing Impurities

A major theme of Chanukah is the idea of purification. The Greeks not only defiled the Temple, but they also strongly influenced the sanctity of the Jewish people in a negative way. They put too much emphasis on the power and intellect of man. They reduced man’s dependence on G-d. They believed that man can solve all of his problems if he would only tap into his intellect. Such attitudes demoralized the holy Jewish nation. It took strong spiritual leaders to expose the falsehood and corruption of such views. Often, the biggest challenge in dealing with טומאה and שקר, is to reveal it and show it for what it really is. We have such challenges in our lives as well. We must learn to separate from lies and impurities. We must uncover the falsehoods and insincerity of the טומאה that surrounds us. Like the Maccabees, we must not be afraid to confront the negative people in our lives. We will find that small, pure, cruse of oil and surround ourselves with holiness as we cleave to Hashem in truth.

The Talmud on Chanukah

It is interesting to note that the Gemara in מסכת שבת, speaks about Chanukah. The reason why it is found in מסכת שבת, is because there is a discussion as to which oils are appropriate for Shabbat candles and Chanukah candles. The Gemara goes on to explain that we are more strict with Shabbat candles. The oil or wax used for Shabbat candles needs greater care to be sure they do not give off a bad odor. Their wicks and flame should be with more care than Chanukah candles. It is also interesting to note that the Talmud speaks very little about the military victory, and much more about the miracle of the small pitcher of oil that burned for eight days. The reason for this was because the Chashmonaim leaders later took more upon themselves than allowed. Many proclaimed themselves as kings, which was against the Torah. A Kohein could not be a king. For this reason, there are no Kohanim descended from the Chashmonaim. This is how the Talmud expands on the Chanukah story.

Book of Maccabees

The Book of Maccabees relates the brilliant military strategy of the Jewish fighters in the Chanukah story. Places like WestPoint University and other strategists have studied the brilliance of the Chashmonaim and have tried to apply it to modern day warfare. Nevertheless, the Book of Maccabees was never canonized to become one of the books of Tanach. This is probably because prophecy had ended a few hundred years before. (There were still prophets during the holiday of Purim.) And although there was a Sanhedrin still functioning at that time, the book was not judged as having רוח הקודש. This means that the other twenty four books, do possess רוח הקודש. It is still a good idea to study ספר המכבים, as it allows us to marvel at the great miracles that happened at that time, and we are still witnessing today.

להודות ולהלל

The message of Chanukah emphasizes the words, כדי להודות ולהלל, in order that we give thanksgiving and praise. The threat of Chanukah was different than that of Purim. Unlike Purim that posed a physical threat of survival, Chanukah was very much a spiritual threat. The Syrian-Greeks tried to undermine our religion by making it difficult to practice Judaism. Many were lured into Hellenism, and they chose the Greek way of life over Jewish practices. As we are witnessing today, often the spiritual threat is more difficult to overcome, than the physical. The heroism of the Maccabees, allowed us to return to the ways of holiness and to drive out the defilement of our Temple and Land. This victory was not to be taken for granted. It was nothing short of miraculous. Therefore, we are to focus on giving praise and thanksgiving to Hashem for allowing us to overcome that threat. As Rav Yakov Emden once said, “A greater miracle than the exodus from Egypt, is the survival of the Jewish people during such a long and painful Galut.” The כדי להודות ולהלל is certainly in order.

Man Was Meant To Struggle

Shavua Tov. The Midrash on today’s Parsha, gives an explanation as to why new troubles came upon Yakov Avinu.

The Midrash says, בקש יעקב שלוה, that Yakov asked for serenity. He was told that the time for such serenity is in the next world. And man was meant to struggle as is written in the Book of Iyov. Immediately following this, came the incident with Yosef and his brothers.

In Joseph Telushkin’s book, “The Rebbe”, he relates a story about a rabbi who asked for the Lubavitcher Rebbe’s blessings as he planned to retire. To his surprise, the Rebbe forbade him from retiring. He was told that the the time for retirement is in the next world.

I am not sure if this was a blanket decision for everyone, or only for rabbis who were still teaching Torah and inspiring their communities. However, the message is clear that we must struggle to live productive lives where we can make a difference. This is what the Midrash is teaching about Yakov Avinu, and it is equally true for us.

No Free Will

The Netivot Shalom has a novel way of explaining the numerous puzzling events of פרשת וישב. He writes that it does not make sense that Yakov Avinu and his sons should act in a way that is so contrary to their nature of being great Tzaddikim.

Starting with Yakov’s error in showing favoritism towards Yosef, there were other behaviors not fitting for this holy family.

Yosef should not have aroused so much jealousy from his brothers, by telling them of his dreams. And the brothers certainly overreacted by thinking of killing him and ultimately selling him. They cruelly dipped his coat in blood and sent it to their father.

Yehuda and Tamar was another story that made no sense. How could Yehuda sink to the low level of paying for the services of a harlot?

The conclusion to all of this, is that Hashem temporarily took away their free will and caused these events to transpire. This was part of the Divine plan of bringing Mashiach and the Geula. If we were not to look at things this way, it would, otherwise, make no sense at all. This is a very interesting explanation of the Netivot Shalom