Moshe’s Devotion

Rashi describes the kind of devoted leader that Moshe Rabbeinu was. The Torah tells us that Moshe went מן ההר אל העם, from the mountain to the people.

Rashi says that Moshe did not deal with his own affairs, but went directly from the mountain to the people. The תפארת שלמה asks what possible personal affairs could Moshe have had? He was not a businessman and had no other responsibilities but serving the people.

He answers that Moshe sacrificed his own personal עבודת השם, and his own connection in serving G-d, for the benefit of the people.

His altruistic focus was on the Jewish people. He did not want them to lose the momentum of closeness to Hashem, and wanted to continue to elevate them. He did this by putting aside his own worship and connection. This shows tremendous loyalty and devotion to his people.

Partner in Creation

Shavua Tov-

Parshat Yitro is filled with numerous laws connected with judges and the enormous responsibility they have in executing justice.

The Talmud in מסכת שבת says that one who judges with true judgement, becomes a partner with Hashem in creation.

This is learned from the use of similar words in פרשת בראשית, regarding creation, and the words used in פרשת יתרו.

The Torah tells us that Moshe Rabbeinu judged the people from morning to night, מהבוקר עד הערב. The Gemara asks, did Moshe really judge from morning to evening? When would he study Torah and teach it to the people?

Since the same words are used in connection with creation, ויהי ערב ויהי בוקר, and it was evening and it was morning, we make a connection.

What is learned from the two verses is that, any judge who judges דין אמת, true judgement, becomes a partner with G-d in creation.

It goes without saying that a true judge must be a person of great faith and knowledge of Torah, in order to judge correctly. How nice it would be if all of our judges in Israel, had these qualifications.

Yitro Heard

This week we read פרשת יתרו that describes the greatest day in the history of mankind, the Revelation at Mount Sinai. Every Jew was blessed with the amazing experience of hearing G-d speak.

Despite this great event, the Parsha is named after a non-Jew named Yitro. We are told that he practiced every form of religion available in his time. He came to the realization that only the Jewish religion was true.

There is some debate as to what was the turning point that convinced Yitro to actually convert. Some say he heard of the splitting of the Red Sea, while others say it was the war with Amalek. Rashi said that it was that he heard of both incidents.

Yitro learned that when we began as a nation and we needed clear, miraculous proof of Hashem’s existence, we witnessed the Red Sea.

But he also learned with the war with Amalek, that in order to receive Divine protection, we need to do our own השתדלות, our own efforts. We are not to rely on miracles. When we do our part, Hashem steps in, and makes things happen.

This is what was meant by, “Yitro heard.” He paid attention as to how we are to relate to Hashem, and understood that this represented the ultimate truth.

Lessons from Manna

The distribution of the Manna had an important message. In a way, it was teaching social justice. No stealing was allowed and nobody was allowed to take more than his share. There was no interest taken and no unlawful enrichment. Everyone received their legitimate share.

It was another lesson in Parnassa. Hashem provides an individual with what he needs, not what he wants. There was a need to overcome the insecurity that there was not enough and more was needed.

The forty years in the desert were daily reminders that Parnassa came from Hashem. This is why the Manna was given each day, and not once a week. This realization is what gives a person peace of mind.

We are also taught that the stronger the faith, the less effort in gathering the מן. Those who believed, received it at their doorstep. The non-believers needed to go a greater distance to gather their food from Heaven.

There are many lessons to be learned from the מן about equality and faith in Hashem. And did you know that the blessing on the מן was המוציא לחם מן השמים?

Beautify the Mitzvot

The שירה, song that was sung spontaneously by the Jewish people after the drowning of the Egyptians, was quite amazing. This was a time of great revelation for all who witnessed this great event.

We are told that even the maid-servant at the sea, witnessed more prophecy than the Prophet Yechezkel.

Among the words of praise, was the phrase, זה א-לי ואנונו, this is my G-d and I will glorify Him. This Pasuk is the source for the commandment to beautify the Mitzvot.

Usually this Mitzva is connected with Succot. We are to try and purchase a beautiful Etrog, and build and adorn a beautiful Succah.

We are not to try to save money when observing the Torah. We show our love for the gift of the Mitzvot, in the manner that we observe these Mitzvot. The same is true for the Mezuzot or Tefillin we purchase, or how we celebrate Shabbat and the holidays.

The זה א-לי ואנונו sung at the Red Sea, teaches us this message.

Tu B’Shvat

On Tu B’Shvat we give praise to the fruits of Eretz Yisrael. It is also a significant date in the Jewish calendar in terms of תרומות ומעשרות, our laws of tithing.

We view our fruit trees to see if they have sprouted buds at this time of year. If they have, the tithing applies to the previous year. If they have not, the trees are counted for the coming year. This will tell us which specific tithes apply in a given year. For example, there is מעשר עני for the poor in years three and six of the cycle, or מעשר שני during the other years.

On Tu B’Shvat we are to pray for a beautiful Etrog next Succot.

The Baal Shem Tov said the word, אתרוג, is an acronym for אל תביאני רגל גאווה, that we should not be brought to an inkling of arrogance.

Somehow the message of Tu B’ Shvat is to remain humble and appreciate Hashem’s abundant gifts.

Parnassa Like Splitting the Red Sea

There is an interesting Midrash brought in the מכילתא that is a play on words, regarding the Mitzva of preparing Matzot for Pesach.

The Torah tells us, ושמרתם את המצות, that we are to guard the Matzot. We are taught to take great care, being certain that no water touches the wheat after it is harvested.

The מכילתא suggests that we should read the Pasuk slightly differently. Instead of ושמרתם את המצות, referring to Matza, we should read it as ושמרתם את המצוות, that we should take great care in observing the Mitzvot.

Just like we do not let the dough rise to become Chametz, we must not delay in the observance of the various commandments. If there is a Mitzva to perform, אל יחמיצנו, do not delay and make it like Chametz.

In Pirkei Avot we are told that a person must not say that when he has time, he will study Torah. For perhaps, he will never have time.

We are to condition ourselves to observe all Mitzvot with enthusiasm and without delay. This is learned from that little change made by the מכילתא. We are to fulfill ושמרתם את המצוות, just like we fulfill, ושמרתם את המצות.

Connecting With Our Past

Today’s Parsha tells us that Moshe Rabbeinu took the bones of Yosef out of Egypt to Eretz Yisrael. There is a Midrash that says that Serach the daughter of Asher, knew where the bones were hidden. She lived to be over 400 years old and she was in Egypt during the 210 years, the Jewish people were there, plus time in Israel.

The question was asked as to why Moshe asked Serach where the bones were? Why didn’t he ask Hashem directly?

Rabbi Twerski answers this question by explaining how important it is to keep up a connection with the great people of the previous generation. Serach knew her grandfather, Yakov, and her uncle, Yosef.

Moshe felt there was merit in hearing the details from Serach, so that he could get a glimpse of what his great ancestors were like.

There are stories of great rabbis who knew the authors of great works. They often apologized to their congregants that they had to hear these teachings from them and not from the original source.

We must never minimize the importance and contributions of our great leaders and scholars over the generations. The more we know about them, the more their teachings come alive. Moshe Rabbeinu understood this, which is why he consulted Serach and not Hashem.

Short Term Memory

This week we read פרשת בשלח and the miracle of the splitting of the Red Sea. Rabbi Twerski finds it mind boggling that on several occasions the Jewish people complained and asked to go back to Egypt.

How quickly could they forget the horrible treatment they had there. Hashem said He would take them out from סבלות מצרים, the suffering in Egypt. And now, when faced with various challenges, they wanted to go back there?

Aside from the difficulty of getting the Galut out of the Jewish mindset, there is another human failing.

It is so common for people to have selective, short term memory. And it is equally common to have the “What have you done for me lately” attitude.

The last thing stuck in the mind of the Jews was all of the gold and silver they received. They erased the slavery and mistreatment.

Unfortunately, this crooked way of thinking still exists today. People have a tendency of being disloyal and having selective memory. There isn’t enough הכרת הטוב, recognizing the good, and too much of the “What have you done for me lately.”

We must remember that nobody owes us anything and when a kindness is done by man, we must show gratitude. How much more so when that kindness comes from G-d. This is the lesson from Egypt. It’s time we all learn that message.

Importance of Seder Night

We have a reference to the importance of Seder night. We are taught not to give up on any of our children, and use the Seder as the opportunity to patiently attempt to answer the difficult questions asked by problematic questions.

We also learn of the importance of reliving the exodus from Egypt. If we are able to visualize the miraculous events that took place in Egypt, it will strengthen us.

Without this visualization, we are left to intellectualize our history. Seeing the events before our eyes, is much more powerful. With time, it’s possible to question whether these events happened naturally or were the Hand of G-d.

Ideally, we should put both the visualization and intellectualization. The two, will solidify this faith. Ideally, Seder night is meant to strengthen this faith by affording us the opportunity to both visualize and intellectualize. It might be one of the most important nights of the year.

Observe Mitzvot Enthusiastically

There is an interesting Midrash brought in the מכילתא that is a play on words, regarding the Mitzva of preparing Matzot for Pesach.

The Torah tells us, ושמרתם את המצות, that we are to guard the Matzot. We are taught to take great care, being certain that no water touches the wheat after it is harvested.

The מכילתא suggests that we should read the Pasuk slightly differently. Instead of ושמרתם את המצות, referring to Matza, we should read it as ושמרתם את המצוות, that we should take great care in observing the Mitzvot.

Just like we do not let the dough rise to become Chametz, we must not delay in the observance of the various commandments. If there is a Mitzva to perform, אל יחמיצנו, do not delay and make it like Chametz.

In Pirkei Avot we are told that a person must not say that when he has time, he will study Torah. For perhaps, he will never have time.

We are to condition ourselves to observe all Mitzvot with enthusiasm and without delay. This is learned from that little change made by the מכילתא. We are to fulfill ושמרתם את המצוות, just like we fulfill, ושמרתם את המצות.

Great Wealth

There was a promise made to Avraham Avinu that the Jewish people would leave Egypt with great wealth. The Talmud says that some individuals went to Moshe Rabbeinu and said that they didn’t care about the wealth. They were happy to just be getting out of slavery.

Hashem told Moshe that he could not break the promise that he had made to Avraham.

Rav Elazar Abuchatzeira pointed out that the reason why this was so important to Avraham, was that he foresaw the future. He was afraid that at some later time in history the Jewish people would make a request for reparations for all the years they were not compensated for their being slaves. By being given their compensation at the time of the exodus, this would create a situation where they would be able to completely sever ties with Egypt.

This was also the reason why it was important that we were driven out of the land. This, too, would create a situation of complete separation from Egypt.

The message here is that when we are around negative influences, we must separate and distance ourselves, to the point that we have completely broken ties with such negativity.

From Slavery to a Holy Nation

Rabbi Twerski wrote that a greater miracle than the splitting of the Red Sea was the remarkable transformation of the Jewish people from a nation of slaves, to a holy nation. It took only seven weeks from the day they left Egypt until they stood at Mount Sinai, and received the Torah.

The explanation for this miraculous transformation, could be explained in one word, “family.” The solid familial bond in Egypt kept the slave mentality out of the minds of the Jewish people.

And, in addition, it was Moshe Rabbeinu who convinced Pharoah that he would get more productivity from his slaves, if they had one free day a week. This is why we say, ישמח משה במתנת חלקו, that Moshe rejoiced with the gift of his portion. It was as if he was pleased that already realized the power of Shabbat.

So if we consider that the combination of a strong family bond and having one day a week to solidify that bond, it’s no wonder that the Jewish people were fully prepared for the revelation at הר סיני.

The same holds true today in helping young Jews remain close to their Jewish values. If they have the support of their parents and grandparents, who are excellent role models, and Shabbat is truly a holy day of coming closer to G-d and expressing freedom, they, too, will be on a level where they are ready to receive the Torah at Sinai.

Message of Matza and Chametz

Parshat בא contains many of the laws connected with Pesach preparations and Seder night. There is a great deal of symbolism connected with these laws.

Rabbi Twerski noted such symbolism regarding the commandments to eat Matza on Seder night, and not to eat Chametz.

The Matza has very defined rules in its preparation. Only eighteen minutes are allowed from the time the water touches the flour, and it is taken out of the oven.

This represents the idea that nothing happens on its own. There is a plan to everything that takes place in the world. We are certainly not in total control of our destiny. We are entirely subservient to Hashem and whatever He has in mind for us. We hope that we are living our lives in such a way that He is pleased with us, and that He will act kindly towards us.

The Chametz is left to rise and is not limited by rules. It shows a spontaneity to the world. It represents those who believe they are in control of their fate. They feel that it is within their power to make things happen. They need not answer to anyone. If it is money that they seek, they will find ways to achieve whatever it is they want.

The מצה and חמץ are two opposites. The Matza is reflected in humility and complete dependence on G-d. The Chametz typifies arrogance and a rejection of accepting G-d’s dominion of the world.

Silence of the Dogs

There is an interesting story related to a major conflict that existed between two factions in the Jewish community during the period of the Brisker Rav.

He wanted a prominent member of the community to get involved and settle the dispute. There was resistance on the part of this Jew as to whether to get involved or not.

The Brisker Rav convinced him to get involved with the following argument.

In Egypt, the dogs were confused as to how to respond. On the one hand, when they saw אליהו הנביא, they usually would rejoice. But during the tenth plague, they also perceived the presence of the מלאך המות, the Angel of Death. When they saw him, they would usually cry.

The dogs were confused and chose silence. The Brisker Rav told this prominent Jew, that dogs choose neutrality, not humans.

The argument was received and the conflict was resolved!

Pharoah’s Stubbornness

A great deal can be learned from analyzing the behavior of Pharoah during the plagues. In one instance, we learn Pharoah’s reasoning in not letting the Jewish people leave Egypt.

This occurred when he noticed that not one of the Jewish cattle perished during the plague of pestilence (except for the cattle of Shaul Ben Hacnaanite).

We see that this angered the evil king almost as much as the plague itself. “If I am suffering, they should be suffering as I am. Why should they have what I don’t have?” This was no doubt how he was thinking. Misery loves company, but here reality was hitting Pharoah right in the face. There was no getting around it.

The G-d of Israel that he had denied, is letting him know that he is being held accountable for enslaving His people, and for denying Him. This was a bitter pill to swallow. He was clearly proven wrong, and he was not ready to come to terms with this. Instead of admitting his mistake, he becomes more angry and more obstinate.

We see from here how damaging one’s pride can be. We all make mistakes in life, and sometimes, we treat others badly. When this is brought to our attention, we should not play the “blame” game and make excuses. We should be big enough to admit when we were wrong and ask for forgiveness.

Pharoah’s arrogance, would not allow him to do so. We must be much bigger than that.

Three Exiles

During the plagues, Hashem tells Moshe, ושמתי פדות, which means that “I will make a separation” between you and the Egyptians. They will receive the plagues, and you will not.

The word, “פדות” is found only three times in all of Tanach. This word can also mean freedom or redemption. פדות hints to the three types of Galut the Jews have suffered over the generations.

The first Galut, or Exile, came at the ends of the oppression of the nations of the world. The second Galut has been caused from within by back stabbing, self hating Jews, that through their acts of treachery, much suffering has come to the Jews.

The third Galut, is self inflicted, when one puts himself in Galut. Aside from being unable to see the remarkable period of Redemption that we are living in, these individuals are imprisoned by their own desires. They have no control over their needs of self indulgence and gratification. They give in to their lusts and needs of power and honor.

It was said many times that it’s difficult to get the Jews out of Galut. But it’s even more difficult to get the Galut out of the Jew!

Every one of us needs to do some serious soul searching and examine if we are not imprisoned by some kind of negative character flaw. Jealousy and self pity are two of the most common traits we need to overcome.

It appears that we have mostly overcome the first two types of Galut. It is that third, self imposed Galut that we need to pray for our own redemption and freedom.

Pharoah Like an Alcoholic

Rabbi Twerski compares Pharoah’s behavior during the plagues, to that of an alcoholic. In Parshat וארא, we learn of the first seven plagues rained down on Egypt.

Each time, there is a warning before the plague. The warning is not heeded, and the devastating plague arrives. Pharoah begs for the plague to stop and then breaks his promise, and more devastation follows.

The alcoholic is warned that he better get help with his horrible addiction. He ignores the warning. His personal plague is that he first loses his job. This is not enough until his wife leaves him. He continues ignoring those wishing to help, and he loses his home and all his assets. It is only when he hits rock bottom and is homeless, that he wakes up.

Egypt is hit extremely hard. It is no longer the superpower it once was. Only when Pharoah loses his precious first born son, does he put aside his obstinance.

We must learn from this episode that when we find ourselves in a bad way, we should get help right away. Being in denial, only makes matters worse. It then becomes that much more difficult to pick up the pieces and fix things.

Genius of the Vilna Gaon

There are sometimes little nuances that show the genius of some of our Torah scholars. One such Torah giant was the Vilna Gaon, which we see from such a nuance.

During the plague of דבר, pestilence, the Torah at first tells us that from the cattle of the Jewish people, not even one died.

The Vilna Gaon pointed out that if we check out the actual wording of the Pasuk, it says, לא מת ממקנה ישראל עד אחד, that none of the cattle of Israel died, until one. The עד אחד seems to mean, “except for one.”

The Torah is hinting in a very subtle manner that there was one person among the Jewish

people whose cattle did die during the plague of דבר. The reference was to the future מגדף, later revealed to be שאול בן הכנענית, the son of the Egyptian man and Israelite woman.

She was Shlomit Bat Divri, who was raped and conceived by the Egyptian that Moshe ultimately killed. The son of this union never really saw himself as part of עם ישראל.

Because of this, he was not given the privilege of being part of the miracles witnessed by the other Jews.

It took a genius like the Vilna Gaon to point this out.

Sibling Rivalry

During this week’s Parsha, Moshe and Aharon emerge as the leaders of the Jewish people who will take them out of bondage.

When the Torsh describes the two of them, it says, הוא משה ואהרון, this was Moshe and Aharon. At this point we were well aware who these two individuals were.

The Torah is telling us the secret to the success of their mission. It was because of איש אחד בלב אחד, one man and one heart. There was absolutely no jealousy between them. No sibling rivalry to speak. Each brother was absolutely thrilled at the other brother’s success.

The Torah needed to emphasize this point about our heroes, Moshe and Aharon. There was a realization that one needed to work on oneself to avoid this sibling rivalry.

We saw what happened to Cain and Abel and the jealousy that led to tragedy. It is so wrong for siblings to compare what the other has. Parents need to do their best to avoid creating an environment of jealousy. Nevertheless, they should be respected in their decisions as to how to deal with each of their children.

Moshe and Aharon set the standards of brotherly love. The results of this brotherly love, was Jewish redemption. If we would only follow their example, what great things would come, because of it!