The Yeshiva of the Desert

We learn in the Parsha how Yitro gave his son in-law advice about delegating some of his duties. The burden on Moshe was too great in deciding the various cases brought before him.

Thanks to Yitro, Moshe devised a system of judges to deal with possible disputes that needed to be decided.

Rav Avigdor Miller made an interesting claim about this whole episode. He wondered what kind of cases could possibly come before a court in the desert. Everyone lived in tents and all of their needs were provided for them. The Manna gave them all of the food needed, that came with no effort. And the Clouds of Glory offered protection, and even cleaned and pressed their clothes.

Rabbi Miller felt that the desert was one big Yeshiva. There was very little traveling after the first year. The questions asked before Moshe and his assistants, was to explain the various nuances of the Torah. This was the time when the Oral Law became significant.

The Jews learned then how the Torah cannot possibly be understood without the Oral Law. There are four words that most Jews know their meaning, but they do not appear in the Torah. Our knowledge of them comes from the Oral Law known as “Torah Shbeal Peh.”

The four words are: Tefillin, Get, Etrog, and Shechita, meaning ritual slaughter. Even the Mitzva of lighting Shabbat candles, is based on the Oral Law, and not the Written.

So when we think of the Jews wandering in the desert for forty years, they spent most of that time learning Torah.

Preparations for the Great Day

The Gemara in Masechet Shabbat, gives a detailed description of the preparations for the great day of G-d’s Revelation to His people.

It should be noted that the souls of every Jew, were also at Sinai. Therefore, there is a subconscious connection to that great event at Mount Sinai.

We are told that the Jewish people arrived at the Desert of Sinai on the first day of the month of Sivan. There is some debate as to whether this fell on a Sunday or Monday. All agree that the Ten Commandments were given that following Shabbat.

During that week, Moshe Rabbeinu was ascending and descending Mount Sinai three times. Each time, he brought a special message to the people.

The first message was meant to be an acceptance by the people, of their special role of being, “A nation of priests and a holy nation.”

After their acceptance, their second message was a warning that they must distance themselves from the mountain. Anyone who came to close and touched the mountain, would die.

And the final message was the need for everyone to purify themselves, who had come in contact with impurities.

The Jewish nation was extremely unified and elevated at that time. They were on the level of Adam before his sin. Had they not worshipped the Golden Calf, death would have been abolished forever.

It is important to study all of these details, and appreciate the gift of receiving the Torah.

We believe that if we collectively work at purifying ourselves, and growing spiritually, we can once again return to that state of holiness that our ancestors and our souls, experienced at Sinai.

Greatest Day Ever

The Revelation at Mount Sinai is clearly the greatest day in human history. This was the day when the few million Jews actually heard G-d speak.

This also represented the beginning of the Jewish people,in their fulfillment of their unique role in the world. They were to teach and set the example of all that was right and moral in the world. They were receiving the Torah directly from G-d.

No religion in human history ever began in such an outward manner. There could be no doubt as to the truth of Judaism, as there was no doubt that they were hearing the word of Hashem, directly from Him.

It is critical for all Jews to accept the concept of “Torah from Sinai,” and believe that this event actually took place. We are also to reinforce the idea that both the Written and Oral Law were given on that incredible day.

If we accept this, we also accept the Divine aspect of our religion. All of our laws that were handed down from generation to generation, have a Divine stamp connected to them. We follow its dictates, because we believe that this is the fulfillment of G-d’s will.

Those who do not believe accept that this great event happened, turn Judaism into a man made religion, rather than G-d given. We must remember that all began at Sinai!

Faith and Money

The chapter on “Worry” in Orchot Tzaddikim speaks about how worry takes away one’s happiness. The basic idea of that chapter is that worry about material things in this world is counterproductive and even destructive. Good worry is when we are concerned about spiritual worry.

One of the greatest concerns people have, is about their livelihood. They would like to make ends meet and be able to feed their families. Some get too obsessed about this, and are never happy with what they have, and always want more.

The description of the Manna has a very important message. The Jewish people in the desert needed to have the faith that there would continue to be this “food from Heaven” every single day. This is why a larger quantity than one day’s worth did not fall.

The Midrash tells us that those who had strong faith, had the Manna appear right outside their tent. Those who doubted, needed to travel further to find their sustenance.

The Talmud tells us that we are to learn from the animals who do not seem worried about where their next meal will be. Somehow, G-d always provides.

One of our greatest tests of faith, is how we handle money in an honest way, and the faith in our Creator. It is so important to create this faith. If we don’t, we will be depriving ourselves of real happiness and joy.

Permission to Heal

There is a promise given in the Torah for proper observance of the commandments. If we fulfill everything we are expected to do, then all of the sickness that we witnessed in Egypt, shall not come upon us.

The reason why we will not

experience such sickness is because of the words, אני ה׳ רופאך, “I am your G-d that heals you.” The greatest doctor is none other than G-d, Himself.

There is another verse in the Torah that speaks of one who injures his friend in a fist fight. In that case he must pay for his friend’s disability from injury, as well as doctor bills. The exact wording of the text is, ורפא ירפא, “And he shall surely heal him.”

The Talmud in Baba Kama, says that from these two words, we learn that permission is granted to doctors to heal.

There seems to be an apparent contradiction. Is it Hashem that heals, or is it the doctor? In ancient times, if someone suffered an illness, he would go to a prophet, or spiritual leader, to find out what sin he had committed. He would repent for that sin, and he would be cured.

The healing that takes place nowadays, is on a lower level. We do not get to the cause of sickness, but treat the symptoms. It is heartwarming to see the numerous doctors that post in their offices, a doctor’s prayer. They ask that they be guided by Hashem to be proper messengers of healing.

In this way, there is a combination of the two types of healing. When doctors have the humility to realize that they are merely messengers, they become partners with Hashem, in the healing process. In every aspect of life, we are at G-d’s mercy. We must never forget this.

Beautifying Mitzvot

The experience of the splitting of the Red Sea was miraculous on many levels. Every Jew that was there, experienced a certain level of prophecy.

The Midrash tells us that even nursing babies, were able to sing praises to G-d. They, too, were able to utter the words, זה א-לי ואנונו, “This is my G-d, and I will glorify Him.”

Aside from these words expressing great affection for the Creator, there is another message learned from this. This refers to the manner in which we are meant to “glorify G-d.”

These words are the source to beautify the Mitzvot that we observe. The analogy here is similar to one who receives a gift from a loved one. If the gift is generous, and it is clear that a great deal of thought went into choosing this gift, it is most appreciated. On the other hand, if the gift received is cheap, and poorly wrapped, the recipient will only feel that person was “only going through the motions.”

The same idea applies to how we serve G-d. Do we do everything in the minimum, just to get it done? Or do we perform each Mitzva generously. Do we give the maximum when it comes to charity, and other acts of kindness? If certain religious items cost money, such as Succa, Lulav, Mezuza, Tefillin, etc., do we try to beautify these Mitzvot, or just get by?

This is what is meant by הידור מצוה, beautifying the Mitzvot. Because this is my G-d, and I will glorify Him.

Four Kinds of Jews

The Talmud Yerushalmi describes the scene when it looked like the Jewish people had nowhere to go. They saw the Egyptians approaching from behind, and the sea was in front of them.

The people were divided into four groups at that time. One group had given up and suggested a collective suicide, by jumping into the sea. Another group thought of surrender and going back to Egypt. The third group wanted to make war, and fight the Egyptians. And the fourth, simply suggested screaming, as it might frighten their enemy.

From the text of the Torah, we see how Moshe Rabbeinu responded to each group. He said, “Stand as you are and see G-d’s salvation,” to the group that wanted suicide.

He continued, “You will never see Egypt again,” as a response to those who wanted to return there.

He then said, “Hashem will fight for you, and you shall stay silent.” This was his response to those who wished to fight, and make a lot of noise.

Some say these four groups still exist today. There are Jews who choose suicide by distancing themselves from Judaism via assimilation. Others want to go back to the behavior of the Galut, by denying the miracle of a Jewish army, and Jewish State. There are those who live by fighting and tearing down progress. They lack Jewish pride and fear what the Gentile will say. And there are certainly a number of Jews that make noise, and never achieve anything. They want to give the impression of achievements, but it’s only noise.

To all of these groups, we remind them to turn to Hashem for salvation. And they must never forget that Hashem is with us and helps us fight our battles.

Proper Reward

The Gemara in Masechet Sota discusses many of the details involving the exodus from Egypt. There is an interesting observation made in connection with Moshe Rabbeinu, and how he personally dealt with bringing the remains of Yosef to Israel.

It took an effort on Moshe’s part to locate these bones, that the Egyptians attempted to hide. It was clearly an act of love and sincerity, with no expectation of reward.

The point of the Gemara is that every meritorious act is rewarded by G-d. The reward is according to the stature of that individual, that clearly shows he is being compensated for his good deed.

In Moshe’s case, there was nobody who existed that was on his level. He was the greatest man alive, and whoever lived.

For this reason, we are told that only Hashem, Himself, could give Moshe his just reward for caring for Yosef. He did this when Moshe passed away. The Torah tells that it was G-d, Who buried him, as nobody knows the exact burial spot of Moshe Rabbeinu.

This little episode is a reminder of the ultimate justice that exists in the world. Every good deed will be rewarded according to the level of that person. We are not supposed to look for the reward when we do something nice for someone. But we are supposed to realize that it is duly recorded in Heaven, and justice will prevail.

Belief in G-d and Moses

This week’s Parsha, Beshalach, gives a description of the actual exodus from Egypt. All of the drama of the Egyptians chasing after the Jews, and the ultimate splitting of the Red Sea, is described in vivid detail.

Clearly, this was one of the greatest miracles in human history. Believing that this actually happened, as well as the Revelation on Mount Sinai, is critical to Jewish belief. This is what makes Judaism a religion from G-d. All of the commandments of the Torah, come from Him. And because they are G-d given, we observe them, whether we understand them or not.

We also have an important verse that is recited in our morning prayers. After the defeat of the Egyptians, the Pasuk reads, ויאמינו בה׳ ובמשה עבדו, “And they believed in Hashem, and Moshe, His servant.” The commentary of the Baal Haturim is most interesting.

He writes that we learn from here that one who argues in disrespect to his rabbi, is as if he is arguing with the Divine Presence. And one who believes and trusts the teachings of his rabbi, shows he also believes in G-d.

This is a reminder that the Written Torah, and Oral Torah, go hand in hand. The teachings of the Rabbis, and the power given to them by the Al-mighty to interpret His laws are of similar importance. This idea is alluded to, when we are told that they believed in Hashem and Moshe, His servant. Just like we are to have belief in Hashem, we are also commanded to have אמונת חכמים, faith in our sages.

Redemption of First Born Donkey

There is an unusual ceremony mentioned in the Torah, known as פדיון פטר חמור. It refers to the redemption of a first born male donkey.

If someone owned a female donkey and its first offspring was a male, this first born animal is holy, and must be redeemed, if it is to be used in any way.

The ceremony, which can also be performed outside of Israel, is done with a Kohein. It is very similar to the Pidyon Haben, where a first born baby is redeemed by way of five silver coins. The donkey is redeemed by giving the Kohein a goat or a lamb, and a blessing is recited, just as it is done by Pidyon Haben. If it is not redeemed, the neck of the donkey, is broken.

This is a very strange ceremony, and difficult to understand. The traditional explanation is that all first born must acknowledge that they were miraculously saved in Egypt, during the Tenth Plague.

It is strange that only the donkey was chosen of all of the non-kosher animals. Rashi points out that donkeys were unique as beasts of burden that helped carry out the wealth of Egypt. He also said that the Egyptians behaved like donkeys with their decadent behavior.

The פטר חמור instructions are followed by the commandment to tell our children the story of the exodus. This would indicate the further emphasis that we understand the significance of how Egypt was an outward proof of the truth of the Torah and Judaism.

Tell the Story

One of the most important Mitzvot related to the exodus from Egypt, as well as the Pesach holiday, is telling the story of the redemption.

This is learned from the words, והגדת לבנך, “and you shall tell your son.” It is explained by the Sefer Hachinuch that there is an obligation on Seder night to speak of the great miracles that took place in Egypt. This is extended to the point that we are urged to act out the story, where we went from being oppressed slaves to free men.

Aside from specifically doing this on Passover, there is a rabbinic obligation to mention the exodus every morning and evening. We are never to forget these great events every day of our lives.

The significance of these outward miracles is a confirmation of how we began as a nation. No religion in the history of mankind, can make the claim that when they began, G-d revealed Himself with signs and wonders.

In essence, the daily mentioning of Egypt, is a confirmation of the truth of Judaism. When we began, it was necessary for Hashem to reveal Himself. Since then, we still see miracles, but more in a secret manner.

We can now clearly understand why the mentioning of Egypt is such an important Mitzva.

Worry Prevents Joy

The book titled, “Orchot Tzaddikim,” known in English as, “The Ways of the Tzaddikim,” teaches a great deal about ethics and faith.

The book is arranged where it discusses parallel character traits, both good and bad. For example, these is a chapter on arrogance, followed by a chapter on humility. There is a chapter on hatred, followed by a chapter on love.

The parallels make sense until the subject of “Simcha,” happiness, comes up. The expected opposite of happiness, would be sadness. Yet, in this book, the opposite of happiness, is דאגה, or worry.

This observation is nothing less than brilliant. When we look at life, and are confronted with its challenges, the way that we deal with these challenges, is critical.

If we allow ourselves to worry about every little detail, we are depriving ourselves of joy. It won’t matter if we are blessed with wealth or success, because the worrier is capable of finding and obsessing over every little triviality. If he lets this worry rule him, he has deprived himself of feeling happy.

The remedy offered in the book, is faith in G-d. We are even meant to get to a level of a certain type of apathy. This comes when we realize that everything is in His hands. He is compassionate, and if we trust in Him, all will be will.

It makes so much sense to connect happiness with worry. Only if we are able to overcome worry, will we achieve happiness. True faith in G-d, will be the remedy to cure our worries. This clearly requires work and diligence. But it is certainly worth the effort.

Mitzvot in Egypt

The Torah contains 613 Mitzvot. There are 248 positive commandments and 365 negative commandments. The Book of Bereishit only contains three Mitzvot: Be fruitful and multiply, circumcision, and the prohibition against eating the sciatic vein.

The Torah resumes its listing of the commandments only in Parshat Bo. There are twenty Mitzvot in this Parsha, nine positive, and eleven negative. And the focus here is on the Pesach holiday and the preparation of the Pesach sacrifice.

These commandments coincide with the emergence of the Jewish people as a nation. They came to Egypt as a family of seventy individuals, and left as a nation of 600,000 in just 210 years. ( We must also compare these figures with the State of Israel that began with a Jewish population of 600,000 in 1948. In 2023, that number has swelled to nearly seven million. We must never minimize this impressive miracle, taking place right before our eyes.!)

The point to note here is that the success of the Jewish people as a nation, depends on its laws. We need a system of discipline and direction to maintain our ultimate purpose of being “a light unto the nations.”

These first twenty Mitzvot focus on Pesach with all of its details. In particular, there was a reminder to tell the story of the exodus of Egypt, every year on Passover. This was meant to strengthen our commitment to our people and realize why we are the “chosen people.”

Egyptians Admired Moses

Parshat Bo is the culmination of the devastation of Egypt, when the final three plagues, were administered by G-d.

It is interesting that before the final plague of the killing of the first born, the Torah makes an observation. After the Egyptians gave the Jews great wealth of gold and silver, the following is said about Moshe Rabbeinu:

“This man, Moshe, was very great in the land of Egypt; both in the eyes of the servants of Pharoah, and the Jewish nation.”

Despite a year filled with destruction that was clearly by way of Moshe, the messenger of G-d, he was greatly admired by the entire Egyptian population. (All of its citizens were referred to as the servants of Pharoah, thanks to Yosef. This was one of his conditions in supplying food during the famine. They all needed to be seen as עבדי פרעה, the servants of Pharoah.)

It is pretty surprising that he was so respected by the Egyptians. But maybe it isn’t when we understand the nature of truth. When one stands up for what is right, and is unafraid to fight for his beliefs, ultimately, he will be respected.

The people can figure things out soon enough, if this individual is truthful and sincere. The Egyptians realized that the treatment and humiliation of the Jews was wrong. They knew that they deserved what they got. They were taught that the G-d of Israel, was the One true Ruler of the world.

In the end, truth, ideals, and sincerity wins. Moshe was but one of our leaders who led without fear. Such leaders are the reason that we have managed to survive as a people, during our most difficult exile. We must remember that truth wins!

Secret to Longevity

The great moment of the exodus, finally arrives in this week’s Parsha. Hashem tells Moshe Rabbeinu that it is essential that this great story be told to future generations.

The Torah uses the words, למען תספר, “in order that you tell.” The Pasuk continues and is specific in saying that we must be certain that our children and grandchildren know all of the details of the magnificent miracles witnessed in Egypt.

The Torah uses the word, למען, “in order,” as part of the Shema prayer. It says there that if we keep the commandments, we will be granted long life.

The מעיינה של תורה connects the double usage of the word, למען. The connection is that if our sole reason for living is to teach our children and children’s children, the truth of our Torah and our glorious history, we will be granted long life.

This demonstrates the emphasis placed on Jewish education. If we make this our reason for living, we will be granted more years to complete this task of inspiring our younger generation.

All Merciful

The Orchot Tzaddikim is a fantastic book that teaches how to properly look at life. It also explains so much about human nature, and how to refine our character. It is my favorite book among those that teach discipline and faith.

One of the important points of the Orchot Tzaddikim is that there are certain principles that need going over, numerous times. One such concept applies to the mercifulness of the Al-mighty.

He writes that we must be aware that G-d is perfect in every possible way. He is not lacking in anything, and there is no flaw in him whatsoever.

Therefore, among His attributes, He is known as the G-d of mercy. What this means is that He is perfect in mercy and compassion. It is not possible for any human being to surpass him in mercy.

Sometimes we forget this basic point of belief. People foolishly make comments about G-d being cruel and unfeeling. This might be because of difficulties one might be going through, and the blame is placed on a G-d that does not care.

This cannot be true if we have faith that He is perfection and that it is impossible for anyone to be more merciful than Him. This is where faith needs to override these feelings of blame and frustration. If we understood that despite the challenges that we are faced with, everything is for our ultimate good, it would help to get through these difficulties. Chassidic Jews learn to embrace the difficulties and see them as a sign that something very good is on the way. It is not easy coping with life. But it becomes easier if we trust that G-d is perfect in mercy. It may take some time to recognize it, but if we look hard enough, we will eventually see it.

Free Will Taken Away

We learn an interesting concept related to Pharoah and the Ten Plagues. Although a major principle of Judaism, is that man has free will, there are instances where it can be taken away.

We learn from the commentary of the Ramban, that Pharoah showed stubbornness and hardened his own heart during the first five plagues. But it was G-d that hardened his heart for the second five plagues.

This is explained that when Pharoah showed such evil by his unwillingness to let the Jewish people go, and continue to cause devastation to Egypt, his free will was taken from him. Now he would be punished and not be able to do anything about it.

The Rambam also clarifies this point and uses Pharoah as the example of what awaits a person who is totally evil. Hashem, in his mercy, gives numerous chances for a person to recognize his ways, and repent. If he persists and allows evil to become his complete essence, he will be brought down hard.

This only applies to one who is thoroughly evil, where there is no hope of ever changing for the good. It does not happen that often, but when one displays Pharoah like behavior, he is in that category. There is even a concept of total oblivion for such a person, which rarely happens.

We must use our free will for the good, and choose “life” by living an exemplary life based on the principles of the Torah.

Breathe to Be Happy

The explanation in the Torah for the skepticism of the Jewish people to initially get excited about their impending exodus from Egypt, is quite interesting.

The Pasuk tells us that they did not listen to Moshe because of “shortness of breath, and hard work.” Rashi comments that one who is of a low spirit has his breathing affected. This shortness of breath indicates a defeated attitude. When one is calm, relaxed, and happy, it is reflected in how he breaths.

When a person is unhappy or depressed, he is taking short, quick breaths, as opposed to the content person, who takes long, deep breaths. This is the difference between one who is calm and relaxed, or very nervous and pressured.

As we learn from the Jewish people in Egypt, their inability to breath properly affected their optimism. They finally meet their potential savior, who brings them hope for the future, and they are unable to believe.

It might be a good idea to pay attention as to how we normally breath. Perhaps if we start with regularly taking long, deep, relaxed breaths, we will realize that this can affect our overall approach in dealing with our challenges.

We are taught that we are to try to maintain a state of joy, always appreciating all that we have. The future is bright as long as it begins with breathing right!

Best Environment

The last few words of the previous Parsha was that G-d promises that we will be driven from the land of Egypt with a יד חזקה, a strong hand. The beginning of Parshat Va’era, describes how Hashem speaks to Moshe about the coming redemption.

The Baal Haturim points out the סמיכות הפרשיות, the connection between the two adjacent subjects. The implication here is that Moshe was unable to receive Divine messages when he was surrounded by the filth of Egypt. He always needed to go outside the city limits, in a clean, open area, in order to be able to hear, the word of Hashem.

This is seen as teaching an important lesson. We are never able to thrive as Jews, if we are living in a place where immorality and corruption, is all around us. It is almost impossible to be surrounded by all of this negativity, and not be affected.

We are to always choose a place to live where there are good, upright, Torah Jews. If everyone around us fails to observe the Torah, it makes it that much more difficult for us to remain strong.

The only exception to this rule, is living in Israel. The Talmud tells us that it is preferable to live in a city of idol worshippers in Israel, rather than live among Torah Jews, outside of Israel. The holiness of the land protects us, and still allows us to be elevated spiritually. Outside of Israel, there is an inherent impurity known as טומאת העמים, the impurity of the nations.

If we want to give our children the greatest opportunity for success, we must be certain to put them in the best possible environment. Even Moshe Rabbeinu was unable to overcome such impurity. He needed to go somewhere clean and untainted, in order to hear the word of G-d.

We Deserve Nothing

Parshat Va’era contains a description of the first seven plagues brought on the Egyptians. It begins with Hashem tells Moshe that He has heard the cries of the Jewish people, and He remembers His covenant with Abraham, Isaac, and Jacob.

This verse that speaks of remembering the covenant, has a serious implication. It appears that the Jewish people did not have their own merits to deserve redemption. Despite the cries and bitter slavery, it was the promise to the Patriarchs.

Many believed that the Jews in Egypt, were not on a very high level. They were influenced by the decadence of Egypt, and many were idol worshippers. It was even said that they had sunk to the forty-ninth level of impurity. They left Egypt just in the nick of time.

The message here is an important one. It comes from the Orchot Tzaddikim, who makes two points worth remembering. This is found in connection with the chapter on how to achieve happiness.

Just like the Jews in Egypt, we deserve nothing. Nobody owes us anything, and any good that comes to us, is a gift from Above. This leads to the second point. We must remind ourselves that any gift we receive, even if it is financial aid from one’s parents, all emanate from our Creator. He places the idea in the mind of the giver, to give a specific gift.

We achieve happiness when we are humbled by the realization that we have so much more than we deserve. We turn our hearts to G-d, and express constant gratitude for the abundance we have, but really don’t deserve.

The Jews in Egypt were redeemed because of the covenant. It is pretty clear that the miracles of the last seventy-five years in forming a Jewish State, has come to us as a gift from Above; not because we deserve it.