The Elevated State At Sinai

The Revelation at Mount Sinai was the greatest day in human history. Every Jew stood there either in body or spirit. They merited hearing the first two of the Ten Commandments directly from Hashem.

They were elevated to an extremely high spiritual level. At that moment, the sin of Adam and Eve was rectified. Had they not sinned with the Golden Calf, death would have been abolished forever.

Mount Sinai represents our receiving the greatest gift given to man. This was the Torah. The Midrash describes the Torah as the blueprint of the world. Everything is contained in it, including all past, present, and future events. It was compared to an architect making plans to build a building. Every detail is thought of, before actual construction begins.

We are meant to believe that the laws that we are commanded to follow, are a fulfillment of Hashem’s will as to how we are to act in this world.

We are repeatedly reminded how good it will be for us, if we would only observe the commandments. The world has now made a huge change where there is a realization that a world without G-d, and the morality taught in the Torah, leads to chaos and insanity.

People tend to search for meaning, happiness, and peace of mind. They need to be reminded that they have right in front of them, everything that will help them acquire these things.

It all began at Sinai, but it is up to us to keep that covenant alive.

G-d Fearing Judges

When Yitro set up his judicial system of higher and lower courts, he also brought the qualifications to be a judge in Israel.

Judges needed to be of the highest moral standard. They needed to be G-d fearing, and not capable of taking a bribe. They also needed to be אנשי חיל, warrior type individuals. They needed to be prepared to struggle and fight for the needs of the Jewish people.

A rabbi who receives rabbinic ordination is given permission to decide matters of Jewish Law. He has gone through a series of exams and years of study before he is deemed worthy of the title “rabbi.”

Upon my own ordination, my rabbis told me that because I was so young, they could not expect me to know the answer to every Halachic question that I might be asked.

They said that their decision to ordain me was because they were confident that I was a G-d fearing person. They were certain that if I didn’t know an answer, I would do the proper research, until I was satisfied with the answer I would give.

Israel desperately needs G-d fearing judges. It is not very hopeful when many openly admit to being atheists. The Rabbis tell us that when judges judge truthfully, they become partners with Hashem in creation. When this happens, even more greatness will come to Am Yisrael.

Genuinely Happy for Others

The story of Yitro teaches a very important lesson in human relations. It may seem like a trivial point, but it is not trivial at all.

There is a Pasuk that describes how happy Yitro was when he heard of the great things that happened to the Jewish people. The exodus from Egypt with all of its signs and wonders, and the revelation at Sinai, made him genuinely happy.

This is such an important that all of us need to learn to be genuinely happy for the good fortune of another person. This point cannot be emphasized enough. Most people have not been taught that this is a level to strive towards. If one does achieve this level of genuine happiness for another person’s success, it shows he is in a very good place.

This demonstrates the realization that it’s okay if others succeed. It does not reflect badly on them. One should hope that everyone succeeds.

I believe that eliminating jealousy and not looking begrudgingly at another person’s good fortune, generates great blessings from Hashem.

G-d wants to see camaraderie among friends and sincere caring for one another. If one were to feel more deserving than the other person, that would be bad. Yitro taught us how to be genuinely happy for another person’s success. This is such a valuable message we must take to heart.

Yitro’s Novel Idea

Moshe Rabbeinu’s father in-law is credited with coming up with an idea meant to help his son in-law. He suggested setting up a court system of different ranking judges, to ease the burden on Moshe.

Rav Kook asks how it was possible that such an idea was not already known. It is not possible that the Torah could leave out such an important detail as the appointment of judges.

He gives a few answers to this question. One possibility was that Yitro came to the camp of the Jewish people before the Torah was given. It had already been intended to be placed there.

A second answer is that Moshe was aware of this idea, but momentarily forgot it. This happened once before with Pinchas, where Moshe forgot the law.

A final answer of Rav Kook was that they wanted to give special honor and merit to Yitro for becoming a Ger Tzedek, a righteous convert. The whole Parsha has an underlying idea of how careful we must be in the treatment of converts. We must remember that we were strangers in a strange land.

We must love the convert and treat him with the greatest amount of reverence and kindness. Yitro was a prime example.

Tu B’Shvat

Tu B’Shvat has become known as the day when people plant trees. It is known in the Talmud as ראש השנה לאילנות, the birthday of the trees.

There are Halachic rules associated with the Fifteenth day of the month of Shvat. Specifically, this has to do with the laws of tithing that apply even today in Eretz Yisrael. The Land is on a seven year cycle, with the seventh year known as the Sabbatical year called “Shmita.” In addition to the annual tithes known as Teruma and Maaser, there is a secondary tithe offered on alternating years. In the first, second, fourth, and fifth year, Maaser Sheni is separated. In the third and sixth year, we offer Maaser Ani, for the poor. We are currently in the third year of the cycle.

There are three categories of produce that is harvested in the fields. The first category are the grains, such as wheat, rye, oats,spelt, and barley. If their growth was one third completed before this past Rosh Hashanah, their tithing applies to year two of the cycle. If they are not that developed, they apply to Maaser Ani of year three.

The second category of produce are vegetables. Their cut off point is also Rosh Hashanah, but is determined by when they are picked. If one had planted tomatoes, and picked some before Rosh Hashanah and some more after, the first batch would apply to year two, and the second batch, year three.

The third category of produce are fruit. Their cut off point is Tu B’Shvat. Fruit trees that had budded before this date, apply to year two, and fruit that budded after this date apply to year three.

Since this date is connected to fruit trees, the custom arose of planting trees to commemorate this mini holiday. My annual Tu B’Shvat joke is, “Good things come in trees!”

Doctors and Healing

There is a promise that is made in the Torah regarding maintaining good health. If we diligently observe the commandments, all of the sickness that you witnessed in Egypt, will not happen to you.

The verse ends with a reminder that, “I am the G-d that provides the healing.”

We are to be aware that inevitably, all healing comes from Hashem. The Talmud in Baba Kama implies that in a perfect world, there is no need for doctors.

Sickness was connected to one’s behavior. The sick person would go to a prophet or Tzaddik to find out what sin he committed. His healing was connected with his repentance. If he repented, he would be cured.

Later when people were on a lower level, permission was granted to doctors to provide healing. I am always impressed when I see the Rambam’s prayer for physicians, appearing in a doctor’s office.

The doctor humbly understands that he is a messenger of G-d, and the healing comes from Him. This is also an indication that such a doctor takes his profession seriously, and he tries to act with great humility.

Our faith demands of us that we never give up hope when dealing with sickness. We must never minimize the power of prayer. Miracles are happening all of the time. The Torah and Talmud give numerous numerous examples of miracles of this sort.

Everything we do is connected with Hashem’s direction. Dealing with sickness is one example of depending on G-d for miracles and salvation. He is the healer. We must remember that this applies in all aspects of life.

Parnassa and Faith

There is a story in the “Duties of the Heart,” where a believing Jew is mocked by a scoffer. The believing had traveled a great distance to sell his wares in order to make a living.

He was mocked by the scoffer when he made fun of the fact that he had traveled such a great distance in order to earn a livelihood. Why didn’t his belief in G-d provide him with his sustenance closer to home?

This argument made an impression on the Jew. He realized that perhaps there was something lacking in his service of Hashem.

We see a similar idea connected with the gathering of the Manna. We are told that those who had faith, had their daily allotment delivered at their doorstep. Those who doubted G-d, had to travel a greater distance in order to receive their “bread from Heaven.”

There are some people that have the custom of adding a special blessing to their host in the Bircat Hamazon, Grace after Meal. Their blessing wishes that their host find his Parnassa, sustenance, close to the city, so that he does not need to leave his family.

Perhaps the issue of earning a living and paying our bills, is a big test of faith for us. This is where our trust in G-d should allow us not to worry. We must have the confidence that we will not be disappointed because of our faith.

We actually conclude the Birkat Hamazon with the idea that one who trusts in Hashem will be blessed. We must never forget this.

Comparative Religions

The book known as “Kuzari,” written by Rav Yehuda Halevi, is in many ways, a study of comparative religions. There is an analysis of Greek philosophy, Christianity, and the Muslim religion.

The story focuses on a king’s search for truth and seeking relief from a recurrent dream that had the message, “Your intentions are good, but your practice is not.”

The overwhelming reason why the king ultimately converted to Judaism, focused on the claims related to the beginnings of each religion.

While Christianity and Islam began rather humbly, Judaism began with the devastation of Egypt via the Ten Plagues. Their end to slavery was culminated with the incredible miracle of the “splitting of the Red Sea.” Added to this, was the remarkable revelation on Mount Sinai. Every Jew, including, man, woman, and child, heard Hashem utter the first two of the Ten Commandments.

Not only did Judaism begin with outward indisputable miracles, but Christianity and Islam acknowledged that they accepted that these events actually happened.

It became obvious to the king which religion represented truth, and he converted his entire kingdom to Judaism, as well.

It is necessary to present Judaism in an evidentiary form. Every Jew must recognize and cherish our rich heritage. They must see themselves as a continuation of those who stood on Mount Sinai, and pledged their commitment to fulfill their mission in the world. With all of its difficulties, we must never forget how fortunate we are to be Jewish.

Like the Sun Shining

The “Song of Deborah the Prophetess,” ends with the words, ואהבנו כצאת השמש בגבורתו, “Those who love Hashem, are like the sun shining at full strength.”

The Talmud in Masechet Gittin, comments on this verse in a somewhat surprising manner. It describes individuals who are נעלבים ולא עולבים, they are insulted but do not insult others. They hear of others that try to shame them, and they do not respond. Such individuals who behave in this manner, fulfill the verse from the Book of Judges. “Those who love Hashem, are like the sun shining at full strength.”

This Pasuk is mentioned fairly often in the Mussar books that try to teach their readers, how to perfect their character. There are times when we receive great reward and are acting in a way that is pleasing to G-d, when we exhibit self control. It is certainly not pleasant to be insulted or shamed.

When we remember that the גיבור, the truly strong individual, is the one who conquers his inclinations, we recognize the merits of not lowering ourselves to even answer. Obviously, if we are defending Hashem’s honor, it would be wrong to be silent.

However, if we can get to the point where we are able to brush aside the foolishness of the bad behavior of others, it is a sign that we have reached a level where we understand right from wrong, and good from evil.

Knowing that we could respond, or that we would have responded at a different stage of our lives, but this time we didn’t, shows great spiritual growth.

The Talmud tells us that an individual brings honor to G-d. He avoids creating strife, and might even show the other side, how much they need to improve, and need to learn how to treat others properly.

Elevate Our Level of Spirituality

Parshat Beshalach represents the culmination of the ordeal of Egypt. The goals set forth as part of the redemption were achieved.

From the outset, the mission was to teach Egypt and the Jewish people, the knowledge of Hashem. There was no longer any doubt in anyone’s eyes, that there is one true G-d in the world.

A second mission was that Hashem was to be honored in the eyes of the Egyptians. This was shown when they happily gave the Jewish people gifts of gold and silver utensils.

Moshe Rabbeinu led a battle of good over evil. It was a very tough battle. Hashem had given Moshe some of Hashem’s Divine power in order to be able to overcome pure evil.

Rav Kook describes the situation where initially Moshe was not equipped to defeat Pharoah. He needed this extra spiritual strength to overcome the enemy.

This is an important lesson for us as we are confronted with challenges that come our way. We might feel frustrated that we are not meeting these challenges as we would like. It might be necessary for us to find ways for our own spiritual elevation, and calling out to Hashem for help.

The means towards reaching lofty goals are available to us. We just need to learn how to tap into them. Like Moshe, receiving help from Above, will help us overcome our own “Pharoah’s.” We must never despair or lose faith. All we need to do is trust in Hashem, and we will see salvation.

Stay Away From Ingrates

It is always fascinating to see how the Talmud had such a clear understanding of human nature. There is a quote from Masechet Chullin that is both surprising and insightful at the same time.

It says, “Whoever does a favor for an ingrate, is as if he casts a stone to Mercury.” The Mercury mentioned here referred to a form of idol worship where the worshippers threw a stone to the idol.

The explanation here is that helping an unappreciative person is like idol worship. This is an extreme way of saying that this will bring highly detrimental effects. It is a waste of energy and it encourages the other individual’s sense of entitlement.

One may have thought that what is most important is to be kind and giving to everyone. What could be wrong with having a generous heart?

The Talmud in its wisdom is giving us a very stern warning. Sometimes our good intentions can backfire. Instead of the recipient of our kindness being grateful, he resents us for it. This could stem from jealousy or a feeling of inferiority that this person does not know how to be generous and giving.

We all have limited resources. It is our duty to use these resources in the best way possible. It should be channeled where it is appreciated and needed. We must be selective in our kindness. We are even supposed to check out where our charity money goes.

There are so many swindlers out there. Some charities have extremely high “administrative costs.” There are plenty of legitimate good causes out there. We must seek them out.

We must also apply this teaching of the Talmud to our families. We must avoid resentment and creating jealousy in all situations. To say that giving to an ingrate, is like idol worship, sounds pretty extreme. But the message to be learned from this statement, is extremely valuable. Stay away from ingrates!

Two Special Positive Commandments

There are only two positive commandments in the Torah, where there is a punishment for its non observance. They are both mentioned in Parshat Bo.

They both carry the very same penalty of “Karet,” being cut off from the Jewish people. They are the non observance of circumcision and the non offering of the Pesach sacrifice, during the time of the Temple. There is no punishment for not fulfilling any of the other 246 positive commandments of the Torah.

The entire penal system of the Torah involves the other 365 negative commandments.

It appears that the Mitzva of Brit Milah and Korban Pesach have a main point in common. They are very foundational to the basics of Judaism. Circumcision for a Jewish baby boy is pretty much observed by all Jews of all backgrounds. Every Jewish parent recognizes the need for their baby boy to enter the covenant of Avraham Avinu. He wants to be counted as part of Am Yisrael. Therefore, one who refuses to take part in circumcision is cut off from the Jewish people.

The situation regarding the Korban Pesach was to be observed by all of the Jewish people. It involved making a pilgrimage to Jerusalem. This included the women, as they were also obligated to eat from the flesh of this sacrifice.

The conscious unwillingness to be part of this Mitzva, was also an indication that it was not important to be counted as part of the Jewish people. This also explains why Korban Pesach is so important.

We must be constantly reminded how fortunate we are to be part of the Jewish people. Separating from the Jewish people is looked at very seriously. We are supposed to give thanks constantly that we are Jews. Am Yisrael Chai!

Darkness

The plague of darkness had many strange aspects to it. Usually, darkness is described as “the absence of light.” The Torah describes the plague as a situation where וימש חושך, that this darkness was felt. This is why the Egyptians were unable to drive it away.

Another unusual aspect of this plague was that since the darkness enveloped the evil Egyptians, the light experienced by the Jewish people, was as brilliant as the light was on the first day of creation.

This led the Chidushei Harim to make an amazing observation. He commented that the worst possible darkness is when an individual is unable to feel the pain of his friend. His failure to reach out to help, paralyzes him in a way that was similar to the darkness felt by the Egyptians. The darkness was so thick that they were unable to move. It is also understandable why this was the appropriate time to eliminate the unworthy Jews from being able to leave Egypt.

It is a terrible thing when people to choose to live in darkness, and are unable to distinguish between good and evil, and right and wrong.

It is clear why darkness was the ninth of the Ten Plagues. There is so much to be learned from this unusual plague.

Teach Your Children and Receive Reward

According to tradition, there is a connection between the usage of the word, “למען”, in two different places in the Torah, even though they are found in different contexts.

The word למען, means, “in order that.” In the Book of Devarim, Chapter 11, we are told that the various commandments be observed, “in order that” you will have אריכות ימים, length of days, in the Land of Israel.

In Parshat Bo, Moshe tells the people that the signs and wonders of Egypt were placed there, “in order that” you speak of them to your children and grandchildren.

There is now an understanding that the word, “למען” is connected with length of days. The meaning would be as follows: Just like length of days will be given to the Jewish people for following the Mitzvot, there will also be length of days to the one who is careful to educate his children and grandchildren about the exodus from Egypt.

This appears to be a subtle secret to longevity. If every parent and grandparent sees Jewish education as a priority in raising their offspring, they will be granted long life.

It is terrible when people need to search for a reason for living. Simply prioritizing the teaching of Judaism and its values, is a great reason for living.

The younger generations are confronted with too many choices. It is very easy to go astray in today’s world. They need the input of those that love them the most, to teach them right from wrong, and to make them proud of their heritage. And despite the importance in itself of such a pursuit, we are even rewarded with long life. You can’t beat a deal like this!

Anomaly

The Sefat Emet points out an anomaly in the manner that Hashem runs the world.

He is so much in control of every detail in the world, that he even gives strength to the Rasha, the evil person, to act against his own will.

We might have assumed that free will means that man is in complete control of all of the decisions that he makes. While this is true to a large extent, the Rabbis wrote, הקב״ה שולט על הבחירה, that G-d is the ultimate ruler of all choices. This is a great wonder of the secrets of creation

Man does have the ability to go against the will of Hashem. It is remarkable that this is allowed by G-d. However, at a point when the choice is pure evil, such as that of Pharoah, this free will is removed, so that the wicked person be punished as he deserves.

The Sefat Emet emphasizes that the intellect of man is incapable of understanding this anomaly. But people of faith accept this as absolute truth. We must learn to submit our will, to the will of G-d.

Sanctification of the New Moon

The first Mitzva in the Book of Shemot, is referred to as קידוש החודש, sanctifying the month. It is only the fourth commandment in the Torah. The Book of Bereishit only had the Mitzvot of “Being fruitful and multiplying,” circumcision, and גיד הנשה, the prohibition of eating the sciatic vein.

Rav Kook pointed out that the process of declaring the moon, had three aspects to it. There was חוש, the use of the senses, שכל, the use of the intellect, and רוח הקודש, Divine inspiration.

The sensory aspect of the Mitzva, was the witnessing of the first slivers of the moon. The first to notice the change in the horizon, needed to testify as witnesses in front of the Great Sanhedrin. The intellect was used to examine the witnesses to be certain that what they saw was actually the New Moon, and not a cloud.

The Divine Spirit was involved in what was known as סוד העיבור, the secret to the additions to the month. This required great Divinely inspired wisdom to know how to establish whether the month was twenty-nine or thirty days.

The Rambam gives a very complicated mathematical formula, where one is able to pinpoint the exact location on the horizon, where the moon is due to appear. He wrote that the use of the formula works forever. This is how the judges knew if the witnesses were telling the truth.

This system of reporting the New Moon and establishing Rosh Chodesh, existed until the Sanhedrin disbanded in the year 358 of the common era. This was when the Sanhedrin was situated in Tiberius.

After this, a set calendar was implemented with seven leap years during each nineteen year cycle. And this is why our English and Hebrew birthdays coincide every nineteen years.

Most people do not realize the intricacies and details involved in the Sanctification of the Month. It is one of the more fascinating Mitzvot in the Torah.

Look Down

The “Duties of the Heart” gives advice as to how one can get closer to G-d, and ultimately find happiness.

He should begin by attributing all of his successes to Hashem. Everything that he possesses is from Above. He should be sincere in his worship and not have expectations of the reward he feels that he deserves.

An extremely important factor towards achieving this connection, and ultimate peace of mind, comes from always remembering to, “look down and don’t look up.”

Rabbeinu Bachye was referring to the benefit of looking down in the sense of recognizing those that are less fortunate than us.

If we focus on how blessed we are, and how we are in a much better position than most, we will feel happy and blessed. If we “look up” at those that seem to have more than us, we will be frustrated and miserable.

There will always be people that are smarter, more learned, or wealthier, than we are. It does us no good to look at what we think are the more fortunate. The only time this is beneficial, is when this successful person becomes a role model for us. He may lead, by example, in the ways of serving Hashem on the highest level.

The other situation where it is good to “look up,”is when we look to Hashem for direction. Praying with sincerity, and relying on Him, is the other beneficial way of “looking up.”

Otherwise, “looking down” at the less fortunate and those that are living with no direction, is beneficial to us. We might be motivated to help the less fortunate, and will find peace of mind, in the realization of how blessed we really are.

Walk With Hashem

There is a phrase found in Deuteronomy 33 that refers to Hashem as רצון שכני סנה, translated as, “Fulfilling the will of the One who dwelled in the burning bush.”

This verse is used to emphasize that it is our duty to fulfill the will of G-d in this world. It should certainly be a priority for every human being to “walk in the ways of G-d.” It should be similarly important that it should be on our minds constantly, that we act in a way that is pleasing to G-d.

The Talmud in Masechet Yoma describes the individual whose business dealings are always honest, who always speaks kindly and gently with all people, and he is ready to serve the saintly men of Israel.

Of such a person Hashem says, “You are my people Israel. Through you, I will be glorified.”

The way to achieve this level of service, is to follow the will of the “One that dwells in the burning bush.” We must carefully study Hashem’s Torah and follow its precepts. All of the guidelines are there for us to live a fulfilling life, and to be able to, “Walk with G-d.”

Back Stabbers

The Midrash gives an amazing interpretation to Moshe’s observation upon seeing Datan and Aviram in a dispute. This occurred shortly after Moshe had killed the Egyptian. Moshe tried to break up the fight and asked the wicked one why he would strike his friend.

The answer was, “Are you going to kill us just as you killed the Egyptian?” Moshe responded with, “Now the matter is known.”

The simple explanation was that Moshe realized that everyone knew that he killed the Egyptian, and he had better run away.

The Midrash says that Moshe was saying, “Now I understand.” For the longest time, he could not figure out why only the Jewish people were enslaved. This did not happen to any other nation on earth.

However, now that he saw the disloyalty among many Jews, and there were even back stabbers among them, he understood why their slavery was deserved.

To this day, we suffer from too many Jews that are not loyal to our people. They do not care that their actions are capable of demoralizing a fragile people during difficult times.

The media has lost credibility throughout the world. They are no longer trusted to give an accurate and fair assessment of the news. The trauma we have been experiencing since October the seventh, was made much worse by the media.

There was very little optimism presented. It was always prophecies of doom, rather than focusing on the heroism and the positive. Very little has been said about the miracles and what we have achieved in the last year and a half.

There is way too much negativity in the media. And this certainly applies to the attacks against our leaders. We must finally learn the lesson that Moshe learned. We must be loyal to one another and be united as one people. When this happens, we are invincible, as Hashem will be with us as never before.

Showing Gratitude

Upon describing the various plagues that fell upon the Egyptians, we learn a very subtle, but extremely important message.

When we examine the text, certain plagues were administered by Moshe, and others by Aharon. The plagues involving water, such as blood and frogs, were not done by Moshe. He could not afflict the water that saved him as a baby.

Moshe was also not permitted to smite the earth, that brought on the plague of lice. The sand was kind to him, and allowed him to bury the Egyptian that he killed.

This teaches that we must even show gratitude to inanimate objects, and certainly to anyone that shows us a kindness.

The Mussar books emphasize this principle very strongly. The one who shows gratitude is called a “Makir Tov.” The one who is an ingrate is referred to as a “Kafuy Tova.”

There is so much that can be learned from the personalities of the Makir Tov, and the Kafuy Tova. The latter is plagued with a sense of entitlement. It is very likely that such a person will be arrogant and inconsiderate.

The Makir Tov will be a kind and gentle person, recognizing and acknowledging any act of kindness sent his way. He will be humble, thoughtful, and caring.

Hashem has little tolerance for the Kafuy Tova. It will be extremely difficult for such a person to get close to G-d. He will be unable to recognize the need to give thanks for His abundant blessings.

The Makir Tov is constantly giving thanks to Hashem. He takes nothing for granted and realizes how fortunate is his lot. He is a spiritual person that is brought closer and closer to G-d.

It is so interesting how our sages were able to learn the importance of Hakarot Hatov, from Moshe and Aharon.