Appetizers for the Torah Portion of "Yitro"
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l
L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Michael Ben Nachman z"l
L'ilui Neshamat Zehava Bat Shlomo z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'ilui Neshamat Esther Bat Natan z"l
L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel
L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther
L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam
L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and
L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov
"And Yitro heard..." (Shemot 18:1)
Rashi says that Yitro was called by seven names, and tells us that the reason why he was called by the name "Yeter" (which is word which implies something additional) is because one section of the Torah was added because of him: "And you shall see..." (Shemot 18:21). It has been asked, why does Rashi cite only "And you shall see..." (Shemot 18:21); aren't the words of Yitro also recorded in several verses prior to that? And the explanation is that the main point is the advice that Yitro gave to Moshe (to appoint judges to assist him), and what that was written before that were only questions to Moshe, such as (Shemot 18:14): "Why are you sitting alone?"
"And Yitro heard..." (Shemot 18:1) (in Hebrew: "Vayishma Yitro")
Rashi explains, and what was the report that he heard and came? The splitting of the Sea of Reeds (Yam Suf) and the war against Amalek. The Hebrew word "Vayishma" (which means "And he heard") is spelled with the letters: Vuv Yud Shin Mem Ayin. These letters are Roshei Teivot (initial letters) for the words: "Sh'ma M'ilchemet A'malek V'kriat Y'am Suf, which means "He heard the war of Amalek and the splitting of the Sea (of Reeds). And it is necessary to explain, why was it precisely these two miracles which caused Yitro to come? But the answer is, that after there were so many miracles for Israel and the whole world knew about it, like what the Sages said on the verse "and the waters split" (Shemot 14:21), that all the waters in the world split (and not just Yam Suf), and in spite of all that, Amalek had the brazenness to come and wage war with Israel. Therefore, Yitro said, if there is so much evil in the nations (such as Amalek that still wanted to wage war against Israel after all those miracles), it is necessary to separate from them, and that is the explanation of "he heard and came".
"And her two sons, of whom the name of one was Gershom, for he had said, 'I was a sojourner in a strange land'. and the name of (the other) one was Eliezer, 'for the G-d of my father came to my aid and saved me from the sword of Pharoah'" (Shemot 18:3-4)
Apparently, it would have been appropriate for the first son to be called Eliezer, because the miracle of the sword of Pharoah had already happened before Moshe came to Midian, so why did he give the name "Eliezer" only when he had his second son? And in addition, what kind of benefit was it to give a name to a son based on the concept that "I was a sojourner in a strange land"? In answer to these questions, the Chofetz Chaim says that at the time that Moshe came to Yitro, Yitro had not yet converted to Judaism, and Moshe was afraid that they (he and his family) might learn from Yitro's deeds. Therefore Moshe made haste to call his first son Gershom, for he said "I was a sojourner", for by means of this Moshe requested to establish that here in the land (of Midian) he is only in situation of being a sojourner in a strange land, and that it is not a place which is appropriate for serving Hashem. And there are those that say that behold, it is written in the Mechilta that Yitro said to Moshe that he is giving him his daughter Tzippora on condition that his first son participate in Avodah Zara (idol worship), and that was before Yitro converted to Judaism, and Moshe agreed with him. And there are those that question this, because how is it possible that he agreed? And the Baal HaTurim gives an explanation that Moshe knew that in the end he would certainly cause Yitro to return to the proper path and he would change his opinion. And since Moshe had agreed with Yitro (about the condition that this son would participate in idol worship), he didn't want to give the name "Eliezer" (which has a reference to one of the names of Hashem) to the first son.
"...the name of one was Gershom...and the name of one was Eliezer..." (Shemot 18:3-4)
It has been asked, why is it written the second time also "and the name of one", rather than saying "and the name of the second"? And the explanation that the Sages say it that when Moshe went up to the Heavens he heard the Holy One Blessed Be He say "Rabbi Eliezer My son says that the Red Heifer is at the age of two years", and Moshe said -- if only that would be a descendent of mine! And that was Rabbi Eliezer HaGadol who descended from Eliezer (Moshe's son). And that was the meaning of the verse saying "and the name of one was Eliezer", that is, it was a reference to the one that was special, and this is Rabbi Eliezer HaGadol who was the teacher of Rebbe Akiva.
"And Yitro rejoiced..." (Shemot 18:9)
The explanation is that he was happy, and according to the Midrash the explanation is that his flesh became prickly and he developed gooseflesh, because he was aggrieved over the destruction of Egypt. (from Rashi) [Translator's Note: The basis of Rashi's explanation is that the word in Hebrew "Vayichad" can be simply translated as "rejoiced", but it also has the same root letters as the Hebrew word for "prickly".] The Mashgiach HaRav HaTzaddik R' Yechezkel Levenshtein said to the students at the Mir Yeshiva in Shanghai during the frightful days of the Holocaust, that we see from this verse that it is natural that when someone hears of the sufferings of his people, even if he is disconnected from them for ten generations, he will nevetheless have his flesh become prickly. And if we currently hear about the sufferings of our fellow Jews and we don't feel anything and our flesh does not become prickly, this must only be because our sins and transgressions have caused our hearts to become stupid and our nature has changed (for the worse). Another explanation is that Yitro thought he was coming to the desert to live a life of sorrow and suffering in order to bring himself to the acceptance of the Torah. Now that he came to the desert and saw that they had everything good, he was aggrieved because the Torah was not being received in suffering, because the Sages say that we are given reward for one Mitzvah done in suffering more than for a hundred Mitzvot that are done easily.
"And Yitro took ... and Aharon came and all the elders of Israel to eat bread with the father-in-law of Moshe before G-d" (Shemot 18:12)
The Ramban say that this was a festive meal for the celebration of a Brit (circumcision), because Yitro became a convert and was circumcised on that day.
Yitro's Advice
Yitro's advice was that there would be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. There were 600 rulers of thousands, 6,000 rulers of hundreds, 12,000 rulers of fifties and 60,000 rulers of tens. The sum total of all the judges was 78,600. The judges needed to have four qualities: that they would be men of strength (that is, they needed to be wealthy), men with fear of Heaven, men of truth, and that they would hate financial gain (that is, that they would find bribery repugnant).
"...every great matter they shall bring to you..." (Shemot 18:22)
Why was it stated in the advice of Yitro to Moshe that "every great matter they shall bring to you..." (Shemot 18:22), and afterwards when Moshe chose the judges it was stated: "the difficult matter they will bring to Moshe" (Shemot 18:26)? And the explanation is that Yitro who was a convert to Judaism thought that a legal Torah case involving a lot of money needed to be brought to a greater judge, which is how it is done by the other nations. Moshe said to him that for Israel, that is not the case; a judgement involving a small amount is the same as a judgment involving a larger amount. If a case is complicated and difficult, even if it only involves a small amount, it needs to be brought before a greater judge; and a judgment of a simple case, even if it involves a lot of money, the smaller judges can decide it.
"In the third month from the Exodus of the Children of Israel from the land of Mitzrayim (Egypt), on this day they arrived at the Wilderness of Sinai. (Shemot 19:1)
On this day -- refers to Rosh Chodesh (the beginning of the month of Sivan), and Moshe did not go up on this day to the heights, since all of his ascendings at Mount Sinai were early in the morning. Therefore it is not possible to say that on the day that they came, he went up on Mount Sinai. On the second of Sivan, Moshe went up to the heights. Hashem said to him that if they would accept the Torah they would become "a kingdom of priests (that is to say rulers), and a holy people" (Shemot 19:6); and the congregation of Israel answered "we will do it" (Shemot 19:8). On the third of Sivan, Moshe said to Hashem that the congregration of Israel said "we will do it", and Hashem said to him that he would speak only with Moshe, and the rest of the people would hear in their homes. On the fourth of Sivan, Moshe went up to the heights and said to Hashem that they say that our will is to see our King, because there is a big difference between someone who hears from the mouth of a messenger and someone who hears directly from the mouth of the King. Hashem said to him, if so, they need to prepare themselves for three days, separating from their wives and setting boundaries around the mountain.
"They journeyed from Rephidim and arrived at the desert of Sinai and they encamped in the desert (or wilderness); and Israel encamped there, opposite the mountain" (Shemot 19:2)
There are 3 preparations for receiving the Torah: 1) "They journeyed from Rephidim...", means that they left the trait of having weakness of hands, which is laziness. [Translator's Note: The basis for this interpretation is that although the word Rephidim is a place name, it is also similar to the Hebrew word "Refayon", which means weakness.] 2) "...and they encamped in the desert (or wilderness)", each one needs to regard himself as if he is a desert (or wilderness) in order to abandon his physical lusts and to humble himself. 3) "...and Israel encamped there, opposite the mountain", means that all of Israel were together in unity. (from the Ohr HaChaim)
"They journeyed from Rephidim and arrived at the desert of Sinai and they encamped in the desert (or wilderness); and Israel encamped there, opposite the mountain" (Shemot 19:2)
The Hebrew word for "encamped" is not written in the plural, as are the other verbs in this verse, to say that they came to Mount Sinai "as one man, with one heart", for the Torah cannot be acquired unless there is unity.
"...and Israel encamped there, opposite the mountain" (Shemot 19:2)
The word for encamped in Hebrew ["vayichan"] is similar to the word for "grace" or "favor" in Hebrew ["chein"]. And "opposite the mountain" is a hint about opposing the Evil Inclination. The Sages say that the Evil Inclination is similar to a mountain, and if everyone will find favor (or grace) in the eyes of his fellow, that is the greatest weapon we can have against the mountain which is the Evil Inclination.
"So shall you say to the house of Yaakov and tell to the children of Israel" (Shemot 19:3)
The "house of Yaakov" refers to the women, and the "children of Israel" refers to the men. It is written in the Midrash, why did the giving of the Torah begin with the women? Because the commandment about the Tree of Knowledge was said by Hashem to Adam, so that he would tell Chava, and that commandment ended up being broken. Therefore in the giving of the Torah Hashem said "I will start to tell the women first" and that will be successful.
"So shall you say to the house of Yaakov and tell to the children of Israel" (Shemot 19:3)
The Maharsha explains, that "So shall you say to the house of Yaakov" refers to the women, "and tell to the children of Israel" -- they, the women, will tell to the children of Israel who are the males, because it is the way of the woman to be present all day in the home and she educates the children of Israel when they are little.
"...Go to the people and you will sanctify them today and tomorrow" (Shemot 19:10)
The Yetzer Hara (Evil Inclination), when he sees that someone is beginning to serve Hashem, he tells him to begin from tomorrow. And the advice for dealing with this is to answer the Yetzer Hara that you agree with him, on the condition that "you will sanctify ... today and tomorrow", also today and also tomorrow. And regarding Amalek, it is written, "go out to fight with Amalek, tomorrow" (Shemot 17:9), for it is known that Amalek represents the Yetzer Hara (Evil Inclination); you should fight with him on what that he tells you all the time to begin tomorrow.
"All of Israel are guarantors [in Hebrew "aravin"] one for another". (Masechet Shavuot 39a)
There is an explanation that each one needs to be sweet to the other one, because although the Hebrew word "aravin" means guarantors (of loans) it is also is similar to a word in Hebrew which means sweetness.
"...when the ram's horn sounds a long, drawn out blast, they may ascend the mountain." (Shemot 19:13)
When was that? According to Rashi, that was at the time of the construction of the Mishkan (the Tabernacle) on Rosh Chodesh Nissan, and according to Tosefot it was on the day of Matan Torah (the giving of the Torah). (Masechet Beitza 5b)
The Shofar at Matan Torah (the Ram's Horn at the Giving of the Torah)
The Shofar at Matan Torah was from the ram of Yitzchak, from the left side, and also that was the Shofar in the Battle of Yericho. And the Shofar from the right side of the ram will be in the future to come (i.e., at the Geula HaShleima, the complete redemption).
"And G-d spoke all these words, saying" (Shemot 20:1)
Rashi explains that the word "saying" means that on every single one of the statements of the Ten Commandments, Israel said "yes" to a positive commandment and "no" to a negative commandment. But, "I am Hashem your G-d ..." and "You shall have no other gods..." (Shemot 20:2-3) were said simultaneously (according to the Zohar Chadash at the end of the Torah Portion of Yitro). This is what is meant when it says in the Tehillim (62:12): "G-d spoke one thing, I heard two (Gematriot of Rav Y. HaChassid on the Torah Portion of Va'etchanan). And behold, at the time that the children of Israel heard the first two Commandments simultaneously, they were frightened and confused and didn't know what to answer. For if they would say "yes", it would be possible to misunderstand their words and think that G-d forbid they were saying "yes" on the prohibition of "You shall have no other gods before Me", and if they would say "no" it would be possible to misunderstand their words and think that they said "no" to the statement "I am Hashem your G-d...", and that they don't want to accept the Kingship and Oneness of His Blessed Name, G-d forbid. And regarding this problem they took advice from within their inner souls, and they all shouted as one voice "Hashem is Our G-d Hashem is One", and this statement was a good answer for both of the Commandments. For as is known, one needs to have intention at the time of reading the first verse of Sh'ma, "Sh'ma Yisrael Hashem Elokeinu Hashem Echad" (Hear Oh Israel, Hashem is our G-d, Hashem is One). When one says "Hashem Elokeinu" ("Hashem is Our G-d"), that is a reference to the first of the Ten Commandments, "I am Hashem your G-d". When one says "Hashem Echad" ("Hashem is One"), that is a reference to the Second of the Ten Commandments, "You shall have no other gods...". And this is what is hinted at when we say in the Zemirot (Songs) for Shabbat, "And everyone came in a covenant together, we will do and we will hear, were said in unity and they began and answered "Hashem is One". (from the Rav Sholom of Belz, may his memory protect us)
"Do not take the name of Hashem your G-d in vain.." (Shemot 20:7)
It is appropriate to avoid swearing even about something that is true. The Hebrew word for "in vain" is L''shav, which is spelled Lamed Shin Vuv Aleph. These letters are the Roshei Teivot (first letters) of the words in the Hebrew phrase "L'o Sh'eker V'lo E'met", which means "Not Falsehood and Not Truth".
"You shall not covet your fellow man's house...nor anything that belongs to your fellow man" (Shemot 20:14)
It can be asked, why was it stated "your fellow man's house", isn't that included in "anything that belongs to your fellow man?" And the answer that is given (tongue in cheek) is that if a person covets what another has because he has a nice house or other nice things, he is told to take into account that it's a package deal and if you get everything that belongs to your fellow man that also includes all the sorrows, obligations, and other difficulties.
The Seven Mitzvot D'Rabanan (Rabbinic Mitzvot)
There are seven Rabbinic Mitzvot, as follows: 1) Chanukah, 2) Purim, 3) Eruvin, 4) Hallel, 5) Blessings over things we enjoy, 6) Lighting Shabbat candles, 7) Ritual handwashing.
"The Torah that Moshe commanded us..." (Devorim 33:4)
There are 613 Mitzvot written in the Torah. The word Torah has the Gematria of 611, which are the number of Mitzvot that Israel heard from the mouth of Moshe, and there are two other Mitzvot, "Anochi..." (the positive commandment to believe in Hashem, in Shemot 20:2) and "Lo Yehye L'cha..." (the negative commandment, to not believe in any other gods, in Shemot 20:3) which were heard directly from Hashem. (from Makot 24)
The Torah Portion of Yitro has 72 verses. The Haftorah is "B'sh'nat Mot Hamelech Uziahu" (Yeshayahu 6)
The Torah Portion of Yitro has within it 3 positive commandments, 14 negative commandments, for a total of 17 commandments as follows:
1. The positive commandment to believe in Hashem (Shemot 20:2)
2. The negative commandment, to not believe in any god besides Hashem (Shemot 20:3)
3. The negative commandment, to not make idols (Shemot 20:4)
4. The negative commandment, to not bow to idols (Shemot 20:5)
5. The negative commandment, to not worship idols in any manner (Shemot 20:5)
6. The negative commandment, to not swear in vain (Shemot 20:7)
7. The positive commandment, to sanctify the Shabbat in words, i.e., Kiddush (Shemot 20:8)
8. The negative commandment, to not do work on Shabbat (Shemot 20:10)
9. The positive commandment, to honor father and mother (Sheomot 20:12)
10. The negative commandment, to not kill an innocent person (Shemot 20:13)
11. The negative commandment, to not have relations with another man's wife (Shemot 20:13)
12. The negative commandment, to not kidnap any Jewish person (Shemot 20:13)
13. The negative commandment, to not bear false witness (Shemot 20:13)
14. The negative commandment, to not covet what belongs to someone else (Shemot 20:14)
15. The negative commandment, to not make carved human images even for art (Shemot 20:20)
16. The negative commandment, to not build an altar of hewn stones (Shemot 20:22)
17. The negative commandment, to not stride by steps to the altar (Shemot 20:23)
We say Borchi Nafshi.
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of "Beshalach" , Shabbat Shira
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l
L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Michael Ben Nachman z"l
L'ilui Neshamat Zehava Bat Shlomo z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'ilui Neshamat Esther Bat Natan z"l
L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel
L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther
L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and
L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov
"...And Hashem did not lead them by the way of the land..." (Shemot 13:17).
Hashem did not lead Israel according to the natural way of the world, in which the drinking water arrives from above and the food arrives from below, but in the desert it was reversed; food came from above (the manna) and drinking water came from below (Miriam's well).
"...And the children of Israel were armed..." (Shemot 13:18).
[Translator's Note: The word "armed" in Hebrew has the same root letters as the word "five".] Rashi explains that one out of five came out and the rest died in the plague of darkness, and the Targum Yonatan explains that each one had five children. The B'air Yosef asks, how is it possible that each one had exactly five children? He explains that since four out of five died in the plague of darkness and those that remained accepted upon themselves the responsibility to care for the orphans of the 4/5 that died, therefore each one had five families. In the merit of this kindness there were miracles done for them, and the Targum Yerushalmi adds that it was in the merit of good deeds. Also there is a verse that says "and I remembered for you the kindness of your youth" (Yirmiyahu 2:2).
"...And Moshe took the bones of Yosef with him..." (Shemot 13:19)
The Sages say regarding Moshe "A wise heart will take Mitzvot..." (Mishlei 10:8), for everyone was busy with silver and gold while Moshe was busy with the bones of Yosef. The Sages say: "After a man's death silver and gold do not accompany him, only Torah and good deeds" (Pirkei Avot 6:9). That is what is meant by saying that he "took the bones of Yosef with him'" (Shemot 13:19), because to the upper realms [in the Next World] we take only Mitzvot. (from Kli Yakar)
"...Before Baal Tzefon..." (Shemot 14:2)
The Daat Zekainim asks how is it that Hashem said to return and gave them a road-mark to do so before Baal Tzefon? Isn't it forbidden to use a location of idol worship as a road-mark, as it says "...And you shall not mention the names of other gods" (Shemot 23:13)? His answer is, that this was because it was before the giving of the Torah.
"...And Pharoah said to the children of Israel..." (Shemot 14:3)
Rashi explains that this means "...And Pharoah said about the children of Israel". Another explanation is given by the Targum Yonatan, who says that Pharoah spoke to Datan and Aviram who remained in Egypt. It is asked, if they were wicked [and therefore wanted to stay in Egypt], shouldn't they have died in the plague of darkness? The answer is, they in truth did want to leave Egypt, and therefore didn't die in the plague of darkness. But they thought that since it was only for three days, it wasn't worthwhile to go out and afterwards to return. The secret that the Jews were going out and not returning was not told to them since they were Malshinim (Slanderers) who would have told Pharoah.
"...And Egypt will know that I am Hashem..." (Shemot 14:4)
The Gaon HaRav A.M. Shach ztzvk"l explains, for how much time did Egypt know Hashem? For just a moment before death, for until the very last moment they wanted to make war against Israel. From this we see how significant is the one moment that "they knew Hashem", for all the miracles and wonders were worthwhile just so that the Egyptians would know Hashem for one moment. All the moreso, the miracles and wonders were worthwhile for the sake of the children of Israel, who were meant to serve Hashem for all time [and not just for one moment].
"And Pharoah drew close..." (Shemot 14:10)
[Translator's Note: The word for "drew close" in Hebrew is "hikriv", which can also be translated as "to bring a sacrifice".] There are three explanations: 1) Pharoah went first to the war, 2) Pharoah offered a sacrifice to Ba'al Tzefon, and 3) Pharoah brought the Jews close to our Father in Heaven, since because of him Israel repented (did Teshuvah).
"Hashem will fight for you and you shall remain silent." (Shemot 14:14)
When they were leaving Egypt, why did the Jews need merits such as the blood of the Passover offering and the blood of circumcision, and here [at the splitting of the sea] it was said to them "you shall remain silent"? The explanation is that Hashem knew beforehand that here they would risk their lives in complete devotion to Hashem (Mesirut Nefesh), for example in the case of Nachshon [who entered the sea before it split], and where there is complete devotion to Hashem that is the greatest of all merits. (from Avnei Nezer) Similarly, it is asked, why didn't they build the Temple on Har Sinai where the Torah was given? The answer is that Har Hamoriah was a place where a Jew (Yitzchak) exposed his neck to be slaughtered for Hashem's honor, and therefore it was suitable to build the Temple there, since there is no other place which has a greater honor than that.
Before Kriat Yam Suf (the splitting of the Reed Sea)
Before the splitting of the sea at Yam Suf the children of Israel were divided into four groups. One group said we should shout against the Egyptians; the second said we should make war against them; the third said we should return to Egypt; and the fourth said we should fall into the sea, for it is preferable to die in the sea rather than dying by the sword. Moshe answered to each of the four groups in an appropriate way. To the group that said we should fall into the sea, he said "...do not be afraid, stand still and see the salvation of Hashem..." (Shemot 14:13). To the group that said we should return to Egypt he said "...for whereas you have seen the Egyptians today, you shall not see them ever again" (Shemot 14:13). To the group which said to fight with the Egyptians, he said "Hashem will fight for you..." (Shemot 14:14). To the group which said we should shout against them, he said "...and you shall remain silent" (Shemot 14:14). (from Yonatan been Uziel)
"Hashem will fight for you and you shall remain silent." (Shemot 14:14)
If Israel will guard themselves not to speak in the Bait Haknesset and remain silent, then the Holy One Blessed Be He will fight for them. (from the Zohar Hakodesh)
"...and the waters were split." (Shemot 14:21)
Rashi says all the waters in the world were split, and on a simple level this was in order to publicize the miracles throughout all the world. There are those that explain that this was in order to cause the Egyptians to err. Pharoah was a great king and had many wise counselors, so how could it be that they saw the waters splitting for Israel and were not afraid to enter? If they were seeing an open miracle for Israel how could they think that they could be saved? The answer is, that they saw that all the waters in the world were being split, and they said that this was not connected to Israel but was just a natural event. This is what the Targum means when it translates "the waters were piled up" (Shemot 15:8) as "the waters were intelligent"; the waters did something intelligent and cunning in order to cause Pharoah to err. But it can be asked, how did the waters do something that they weren't commanded to do? And also, why did the Egyptians deserve a punishment? Weren't they fulfilling the command of Hashem who said to Avraham "and they will enslave them and they will oppress them"? (Breisheet 15:13) However, it is because the Egyptians went beyond the decree of enslavement. Hashem didn't tell them to throw the boys into the Nile river, or to put the children into the walls. If so, the waters said, just as the Egyptians went beyond Hashem's decree, we also will go beyond what Hashem decreed. Also, with regards to the plague of darkness it says in the Psalms that "He sent darkness and it became dark" (Psalms 105:28), and the Sages explained, it became even more dark, "and they [the forces that increased the darkness] didn't rebel against His word" (Psalms 105:28). Why wasn't it considered a rebellion? Just as the Egyptians went beyond the decree of slavery, so it was permissible for the darkness to increase itself. (from B'air Yosef)
"...and the water was a wall for them..." (Shemot 14:22 and Shemot 14:29)
One time the word for "wall" in Hebrew is written "Choma" (in the verse Shemot 14:22 it is spelled fully, Chet-Vuv-Mem-Hey), containing the letter "Vuv", and a second time it is written "Choma" (in the verse Shemot 14:29 it is spelled Chet-Mem-Hey), without the letter "Vuv", so even though it is still pronounced "Choma", it visually looks like the Hebrew word "Chayma", which means "anger" in English. The Sages say that the tribe of Dan carried the idol of Micah with them, and because of that it is written "Chayma" (anger). Another explanation of why the word for wall is written two different ways, is that the first group entered into the sea and after that it became dry land, as it is written "and the children of Israel came within the sea on dry land" (Shemot 14:22), and they risked their lives with complete devotion to Hashem (Mesirut Nefesh), and regarding that group the word for wall is written "Choma" with a "Vuv". And afterwards, the second group entered the water, and regarding them it is written "and the children of Israel walked on the dry land in the midst of the sea" (Shemot 14:29), since they waited until it was dry and afterwards entered the water, and regarding them the word for wall is written like "Chayma" without a "Vuv", which indicates that there was "anger" because they didn't risk their lives to devote themselves to Hashem. (from the Gr"a)
"The sea saw and fled..." (Tehillim 114:3)
What did it see? The coffin of Yosef. Also by Yosef it is written "...and he fled outside." (Breisheet 39:13) The Holy One Blessed Be He said, the sea will flee before someone who fled from sinning. (from Midrash Tehillim)
"...And Israel saw the great hand..." (Shemot 14:31)
What caused Nachshon to hurry and enter the water? "The great hand" of the daughter of Pharoah that stretched out her hand and Hashem lengthened her arm. Nachshon said, I will enter the sea and Hashem will help, and that is what is meant by "...And Israel saw the great hand...".
SHABBAT SHIRA:
"Then sang..." (Shemot 15:1)
The word for "sang" is written in Hebrew "Yashir" (which is actually in the future tense). The Baal HaTurim says, that this word "Yashir" consists of the letter "Yud" (which has the numerical value of 10) followed by the word "Shir" (which means "song"). There are 10 Songs: 1) the Song of the Sea, 2) The Song of the Well, 3) the Song of Ha'azinu, 4) the Song of Yehoshua, 5) the Song of Devorah, 6) the Song of Channah, 7) the Song of David, 8) the Song of Shlomo, 9) the Song of Chizkiyahu, and 10) the Song of the Future to Come -- may it come speedily in our days, Amen. Therefore it is not written "Az Shar" (in English: "Then sang"), but "Az Yashir" (in English: "Then will sing"), because in the future to come we will sing again, speedily in our days, Amen.
The Merit of Saying Songs of Praise
Rav Yisrael Ben Levi says that everyone that says songs of praise (Shira) in this world merits to say songs of praise in the Next World (from Sanhedrin 91). Everyone who says the song of the sea with great happiness, has all his sins forgiven. (from Midrash Tehillim 18)
"This is my G-d, and I will glorify Him..." (Shemot 15:2)
The Sages say, be glorious before him with Mitzvot - a beautiful Tallit, a beautiful Succah, etc. And it is necessary to understand why the explanation about beautifying the Mitzvot is connected to the Torah Portion of Shira (the Song of the Sea), for it should have been appropriate to reveal this concept in one of the Torah Portions which speaks of the fulfillment of the Mitzvot, such Tzitzit, Succah, etc. The explanation is that besides enabling Israel to pass through the Sea, Hashem added many more miracles in the Sea, as is explained in the Midrash: many kinds of fruits grew, and there were many kinds of plants, spices, sweet water, and windows within the walls of the sea, etc. Since Hashem added miracles for us much more than what was necessary, we should certainly add to the Mitzvot much more than what is required by law by making each Mitzvah beautiful and glorious as much as possible. (from Oznaim L'Torah) In addition, there are those that explain that if we look at Rashi in the Torah Portion Vayeitzei (29:35), he wrote "This time I will thank because I have taken more than my portion, and from now on I need to thank". [with regards to Leah when she bore more than 1/4 of Yaakov's children] It is clarified that the concept of thankfulness comes into play especially in response to recognition that we are getting more than we deserve. Therefore at the Sea we come to the expression of thankfulness by means of beautifying the Mitzvot because of the recognition and acknowledgement that we have received more than we deserved from the Holy One Blessed Be He. In response to that, we express our will to serve Hashem more than we are commanded to and required to. And there are those that say that the reason that Israel accepted upon themselves to beautify the Mitzvot, was that the fifth miracle which was done at the Sea (look at the Rav Ovadia Bartenura in Ethics of the Fathers Chapter 5 Mishne 4) was that the waters that "froze" on the floors of the Sea were not all in one piece but were like building blocks that were interlocked, and that certainly was in order to make it beautiful for Israel.
The Three Levels of the Egyptians' Punishment in the Shirat Hayam (Song of the Sea)
In the Shirat Hayam, verse 5 it is written "they descended in the depths like stone" (Shemot 15:5),
and in verse 10 it is written "they sank like lead" (Shemot 15:10) and in verse 7 it is written "it consumes them like straw" (Shemot 15:7). Rashi wrote that the most wicked ones, were like straw that was continually tossed about, going up and down; the intermediate ones were like a stone; and the best ones were like lead that sunk immediately. And it has been asked, that if so, the verses are not in the correct order, since it should either have been written first "straw", then "stone", and lastly "lead", or else first "lead", then "stone" and lastly "straw". And also there is another difficulty, how is it that the Egyptians were divided into three groups? There weren't any additional levels of wickedness (besides three)? And one wise man explained, that three groups of Egyptians chased after the Jews: 1) those that pursued the Jews because of the command of Pharoah, and they would have done so even it were against a different nation, 2) those who pursued because of their hatred of Israel, and 3) those who pursued in order to receive booty. And these groups are precisely in accord with the verses. "The chariots of Pharoah and his soldiers He threw in the sea" (Shemot 15:4); that was the first group that pursued because of the command of Pharoah, since usually the first soldiers are the professional military men, and since they didn't do this because of hatred of Israel but on the other hand they pursued in order to kill Israel, therefore, they are at an intermediate level, and "they descended in the depths like stone" (Shemot 15:5). After them came those who pursued because of their hatred of Israel; these were the most wicked ones, and about them it says "In Your abundant grandeur You shatter Your opponents...it consumes them like straw" (Shemot 15:7). The last ones who pursued were those who pursued in order to receive bounty, and therefore they were in back of the other groups of pursuers, as it says "The enemy declared, 'I will pursue, I will overtakee, I will divide the booty..." (Shemot 15:9). And since they didn't want to kill Israel but only wanted the booty, therefore "they sank like lead" (Shemot 15:10). And they said that to the Gaon Harav Chaim Kanievsky Shlita and he questioned, that according to this it presents a difficulty that we say every day in our prayers "and their pursuers You threw into the depths like a stone in turbulent waters", and pursuers refers to those who hate Israel, so why shouldn't they be like straw? And he answered immediately according to the Gemara Baba Batra (73b), as is explained there, that a stone when it is found in turbulent waters that are moving quickly, it moves around like straw, and also in our prayers when we say "like a stone in turbulent waters", our intention is to say, like straw.
"Moshe caused Israel to journey from Yam Suf (in English: "the Sea of Reeds"...) (Shemot 15:22)
Rashi says that the Children of Israel wanted to remain more time there in order to gather up silver and gold, and after that they came to Marah and they didn't have water, because the Holy One Blessed Be He wanted to show them that money (that is, silver and gold) isn't worth anything. For behold, they had a lot of money and they didn't have what to drink. Is it possible to drink silver and gold? (from Baalei Mussar -- The Masters of Ethical Teachings)
"...and Moshe became angry with them." (Shemot 16:20)
About what did he get angry with them? The Meshech Chachma explains that until they left over the Mannah and it became infested with worms, we can see that there was an amazing amount of Bitachon (trust) by Israel, that even though they were in a desolate wilderness and the Mannah appeared each day and was going to vanish, they didn't take more than what was necessary for that single day, and this was a constant test of their faith every day. But, when they left it over and it became infested with worms and stank, after that they saw that even if they attempted to store it up for the future, it would become infested with worms and stink, so the test of their faith was over with, and their high level of trust, and therefore, Moshe got angry with them.
Commandments regarding the Mannah
1. One Omer per person.
2. Not to leave any over till tomorrow (Datan and Aviram didn't fulfill this)
3. To prepare from the Mannah that appeared on Friday for Shabbat.
4. Not to try to gather it on Shabbat (Datan and Aviram didn't fulfill this)
5. To store a container of the Mannah, the next year, when they erected the Mishkan.
Miracles of the Mannah
They didn't take more and they didn't take less (than an Omer per person). It had all the tastes in the world except for garlic, onion, zucchini, melon, and eggplant, for these are not good for the nursing of babies (see Rashi in Beha'alotcha). On Friday, it was a doubled portion, and also on Erev Chag (the day before a Yom Tov) and Erev Yom Kippur (the day before Yom Kippur). On Shabbat the taste was different so that it tasted better than on the weekdays. On the day of Shabbat, it did not become infested with worms (even though it was left over from that which was the double portion gathered on Friday). At the end of 40 years from the 7th of Adar until the 16th of Nissan, it remained in their vessels and did not get wormy. It told everyone what his situation was, as it is said "K'zera Gad" (in English "like a coriander seed". In addition, the word "Gad" in Hebrew is similar to the Hebrew word "Magid", which means "to tell" in English).
"...go out to do battle with Amalek, tomorrow..." (Shemot 17:8)
Amalek hints at the Evil Inclination. The way of the Evil Inclination is to always postpone things till tomorrow. When the Evil Inclincation sees that someone is arousing himself to serve Hashem, it says to him "start tomorrow", in order to cool him off. And that is why it says in the verse "... go out to do battle with Amalek, tomorrow...". You should battle against it (the Evil Inclination) when it tells you "tomorrow", and not listen to it.
HAFTORAH:
"He asked for water (in Hebrew: "Mayim"), she gave him milk (in Hebrew: "Chalav")" (Shoftim 5:25)
The letters which spell the Hebrew word for water ("Mayim") are "Mem", "Yud", and "Mem". These are the initial letters of the words in the question: "Matai Yavo Mashiach" (in English: "When will Mashiach come?"). The letters which spell the Hebrew word for milk ("Chalav") are "Chet", "Lamed", "Beit". These are the initial letters of the words which give the answer to that question: "Chayavim Lahzor Betshuvah" (in English: "We are required to return in repentance").
TU B'SHVAT:
On Tu B'Shvat, there is a custom to eat different kinds of fruit from trees, and especially from the fruit of the Land of Israel, in order to fulfill the idea of making symbols for ourselves and to show that this day is the New Year for the Trees (in regards to the matter of Trumot and Maaserot, etc.). And it is customary to pray also for a beautiful Etrog.
Shabbat ShalomThe Torah Portion Beshalach has 116 verses. The Haftorah is "V'Devora Isha Naviah" (Shoftim 4)
The Torah Portion Beshalach has within it 1 negative commandment.The negative commandment in Parshat Beshalach is the prohibition of leaving one's T'chum Shabbat (in English: Shabbat boundary) (Shemot 16:29)
We say Borchi Nafshi.
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Bo
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l
L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Michael Ben Nachman z"l
L'ilui Neshamat Zehava Bat Shlomo z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'ilui Neshamat Esther Bat Natan z"l
L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel
L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther
L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and
L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov
There are three plagues in the Torah Portion of Bo
"Bo" (Bait-Aleph) has the gematria of three, a hint that there are three plagues in this Torah Portion. (according to Ba'al Haturim)
"Come to Pharoah" (Shemot 10:1)
When Hashem said to Moshe to come to the house of Pharoah, He said to come (in Hebrew: "Bo") to Pharaoh, and when He told him to go to the water He said to go (in Hebrew: "Lech") to Pharoah. (according to Ba'al Haturim)
"Come to Pharoah". (Shemot 10:1)
A small child walking with his father sees a dog and becomes frightened. His father says to him, come with me, give me your hand and don't be afraid. Similarly, Hashem said to Moshe, "Come to Pharaoh", come with me and don't be afraid of the sorcery and the lions.
"For I have hardened his heart". (Shemot 10:1)
The Midrash says that the root of the word "hardened" ("Kaved") is similar to "liver" ("Kaved"). In the case of liver, the more it is cooked, the harder it gets and it doesn't absorb anything. Similarly, in the case of Pharoah, the more he is struck with plagues, the more he hardens himself and doesn't want to hear what is said to him.
"That I might show these My signs in the midst of them". (Shemot 10:1)
There are two signs which are a remembrance of the Exodus from Egypt: 1) Shabbat is referred to as a "sign forever", and 2) Tefillin are referred to as a "sign on your hand". This is what was meant by saying "That I might show these My signs in the midst of them"'. That is to say, because of the Exodus from Egypt we will have these two signs (of Shabbat and Tefillin).
"That one shall not be able to see the earth". (Shemot 10:5)
Rashi says that one who sees shall not be able to see. There are those that explain that locusts do not see, and the Sages say that someone who is blind eats more than he needs because his eyes don't help him to feel satiated, and therefore the locusts cause great damage to the produce. (according to the Kli Yakar)
"Stretch out your hand over the land of Egypt for (or, with) the locusts". (Shemot 10:12)
The Ohr HaChaim says that it's possible that Moshe attached a locust to his staff and stretched it out like that over the land of Egypt.
8 Kinds of Locusts
There are 8 kinds of locusts and in Hebrew these are called: arbeh, selam, chargol, chagav, gazam, yelek, chasil, and tz'latzal.
"And rested in all the borders of Egypt". (Shemot 10:14)
The Baal Haturim says the phrase "and rested" appears twice in the Torah: 1) "And He rested on the seventh day" (Shemot 20:11) and 2) "And rested in all the borders of Egypt" (Shemot 10:14). This teaches that the locusts rested on Shabbat.
"And he went out from Pharoah, and he entreated Hashem". (Shemot 10:18)
The Ramban writes in the name of Rabbeinu Chananel, that from the time of the prayer of Moshe Rabbeinu until now, there has not been a plague of locusts that causes damage in all of Egypt. And if locusts fall in the land of Israel and come to enter the border of Egypt, they don't eat from all the crops of the land (of Egypt) until today. And it is said, that this is something already known to everyone, and on this it is said (in Tehillim 105:2): "speak of all His wonders".
"...and afterwards there will not be any like it." (Shemot 10:14)
Rashi writes that the plague of locusts which occurred in the days of Yoel, of which it is said "there has never been anything like it" (Yoel 2:2), consisted of many different kinds of locusts, for there were together arbeh, yelek, chasil, and gazam. But the plague in the days of Moshe was only of one species, and something like that never was and never will be again. And the Ramban raises a question about this, for behold the Tehillim describes the plagues and it is written there (in Tehillim 78:46), "and He gave the chasil their crops and their efforts to the arbeh", and it is written (in Tehillim 105:34): "He spoke and brought arbeh and yelek without number". And the Mizrachi ztz"l explains the language of Rashi, that a plague of one kind like it, there never was. His interpretation is that in the plague in the days of Moshe, regarding the particular species of locust referred to as arbeh, something like that plague never happened before and never will happen again, and therefore we find that the plague in the days of Yoel was greater from the perspective that there were more kinds of locusts, for there were arbeh, yelek, chasil, and gazam, but in the plague in the days of Moshe there were only arbeh, yelek, and chasil. And the plague in the days of Moshe was greater than the plague in the days of Yoel because of the quantity of the specific kind of locust referred to as arbeh, for the arbeh in the days of Moshe was greater than the arbeh in the days of Yoel. But the Rashi text that the Mizrachi based his interpretation on has no "Vuv" on the word "Comohu" (in English: "similar to it"), whereas the Ramban's version of the Rashi text, like our version which we have today, does have "V'comohu" (in English: "and similar to it"), with a "Vuv" and this may account for the differing interpretations of the Ramban and the Mizrachi.
"...V'acharav Lo Yihyeh Cain." (In English: "...and afterwards there will not be any like it.") (Shemot 10:14)
The word "V'acharav" (in English: "and afterwards"), has the same Gematria (numerical values of the letters) as "V'afilu Bimai Yoel" (which means "and even in the days of Yoel"). And the words 'Lo Yihyeh Kain" (in English: "there will not be any like it") has the same Gematria (numerical values of the letters) as "Zehu Min Achad" (in English: "This is one kind"). (from Rav Ch. Putiel)
"They did not see one another nor did anyone rise from his place". (Shemot 10:23).
The greatest darkness is when one does not want to be concerned about another person. (from the Chidushi Harim)
"And also our cattle shall go with us". (Shemot 10:26)
The intention of this is that the animals will go of their own accord and with the desire that they will be offered as sacrifices. This is similar to what is written regarding Eliyahu on Mount Carmel, in which the bull which he offered ran with joy. (from Malbim)
"For thereof must we take to serve Hashem" (Shemot 10:26)
There are those that explain that also from Pharoah it is possible to learn something about how to serve Hashem. Even after he received so many plagues he still stood in his rebellion. Similarly, in the case of serving Hashem, even if occasionally there are difficulties or failures Chas V'shalom, we need to strengthen ourselves with more capacity and strength to serve Hashem.
"And we don't know (with) what we will serve Hashem until we come there". (Shemot 10:26)
In this world it is not possible to know if we did the Mitzvot and served Hashem appropriately, until we come to the Next World (Olam Haba) to give a judgment and accounting, and this is the explanation of "until we come there", that is to say, to the Next World. (from Chidushei Harim)
The Rav asked his students: in what ways was Pharaoh agreeing with Moshe and what not?
The students answered: In the beginning he didn't want to agree at all. Afterwards he agreed that they should offer sacrifices in the land of Egypt, and after that he agreed that they would go out of Egypt to sacrifice but only a short distance and not far away. Afterwards he agreed only to the adult men leaving, and after that he agreed that everyone would leave except for the animals. Finally in the end he agreed on everything, and also that they would take animals from him as well.
"Speak please in the ears of the people". (Shemot 11:2)
Why is it written "please" (in Hebrew: "Na") which is a language of request? This was so that the righteous one, Avraham, should not say that the promise "And they shall serve them and they shall afflict them" (Breisheet 15:13), was fulfilled for them by Hashem, but "... afterwards shall they come out with great possessions" (ibid), was not fullfilled for them by Hashem. (Rashi) And also there are those that say that since they were being commanded to request silver and gold, the act would be tainted by impure motives (the evil inclination) , even if it were being done for their own benefit. Thus Moshe said "please", a language of request; that is to say, I request from you to overcome the evil inclination.
"And let them ask every man of his fellow". (Shemot 11:2)
On one level, "his fellow" simply refers to the Egyptians, but another explanation is that every man should ask of his fellow Jew. The strategy behind this was as follows: if the rich Jews would give to the poor ones, then the Egyptians would also give silver and gold to them, because they would understand that a requirement of the Jewish festival was that everyone would need expensive clothing. And the Gr"a explains that first of all the Jewish people needed to do kindness with each other, and in this way Hashem would cause the Jews to find favor in the eyes of the Egyptians, who would then give silver and gold to them.
"And let them ask every man of his fellow". (Shemot 11:2)
The book Toldot Adam explains the verses "And let them ask every man of his fellow...And Hashem gave the people favor in the eyes of the Egyptians" (Shemot 11:2-3) in a similar way. If the people of Israel act in a kind way with each other and help each other at a time of need, then Hashem will grant Israel favor in the eyes of the nations.
"Also the man Moshe was very great". (Shemot 11:3)
It would only be natural that the Egyptians should hate Moshe because he brought upon them all the plagues, but nonetheless they honored him greatly.
"Also the man Moshe was very great in the land of Egypt, in the eyes of Pharoah's servants, and in the eyes of the people". (Shemot 11:3)
It is known that to become well-known as a very great man in the eyes of the common people there are two possible routes: 1) One way is when the great people of the nation recognize his greatness because even though superficially he is similar to everyone else, they recognize his true righteousness, and they publicize his name also among the common people. 2) Another way is when the man does strange acts so that the common people who don't understand much think that he is a holy man, say that he is supernatural, and make up fictitious, wondrous stories about him until his name becomes publicized among the masses. The great extent of the publicity also affects the great, wise people of the nation so that a doubt enters their hearts regarding him and they think that probably it was not for nothing that his name became famous among the masses. Therefore they will also honor him. This second mechanism is by no means a proof that a man who is publicly known as a great man is truly a great man in reality. And this is why the verse emphasized "Also the man Moshe was very great in the land of Egypt, in the eyes of Pharoah's servants, and in the eyes of the people." (Shemot 11:3) In the beginning his name became publicized among the great, wise people of the nation who were the servants of Pharoah, and afterwards his name was publicized by them among the common people. This shows that Moshe was truly great. (according to Meshech Chachma)
"To multiply My wonders in the land of Egypt". (Shemot 11:9)
In Hebrew this phrase reads: "R'vot Moftai B'eretz Mitzaim", and the initial letters of these four Hebrew words are Reish , Mem, Bait, Mem -- which spells Rambam. It is told that at the end of his life the Rambam was in Egypt, but in the other places that he lived he suffered from many persecutions.
Where does Rambam's name appear in the Talmud Bavli?
There is only one time in all of the Talmud Bavli that the name of the Rambam is mentioned in the Tosefot, on page 42 of Menachot: The words (at the bottom of the second side of the page) that begin "Tefillin" where he brings the explanation of R' Moshe ben Maimon (the Rambam) that Mezuzot don't need to be made with proper intention (L'shma). And there is a sign which is associated with that: "See Menachot 42". In Hebrew this phrase reads: "Re'ai Menachot Mem-Bait", and the initial letters of these four Hebrew words are Reish, Mem, Bait, Mem -- which spells Rambam.
"This month is for you the beginning of months, it is the first for you of the months of the year". (Shemot 12:2)
The Chatam Sofer says that Israel is required to count according to the numbering of the months of Israel and not according to the numbering of the months of the non-Jews, because the first month is Nisan and not as the non-Jews say that the first is January, as it is said, "It is the first for you". (according to the Chatam Sofer)
"It is the first for you". (Shemot 12:2)
The Sages say, the First will come, that is the Holy One Blessed Be He of Whom it is said "I am the First"; and He will take retribution against Eisav, of whom it is said "And the first one came out ruddy"; and He will build the first, that is the Temple of which it is said, "The throne of glory from the first"; for the sake of the first, that is Israel of whom it is said "The first for Zion are they"; in the first month, of which it is said "It is the first for you". (Shemot 12:2)
Why did the Passover offering need to be a male?
It has been explained that the reason the Passover offering needs to be specifically a male and not a female is because the lamb was worshiped as an idol by the Egyptians. They had to sacrifice a male and not a female, so that the Egyptians couldn't claim that because they sacrificed a female their idol couldn't resist them, but if they had sacrificed a male the idol would have resisted them. Therefore the Passover offering also needed to be without any blemishes, so that they couldn't say that because it was weak it consented to be sacrificed by them.
"And they shall slaughter it, all the assembly of the congregation of Israel". (Shemot 12:6)
The Aramaic translation by Yonatan Ben Uziel in the Torah Portion Yitro on the verse "And I carried you on the wings of eagles" (Shemot 19:4), says that a cloud came and brought all of the children of Israel to Mount Moriah and they sacrificed the Passover offering there and then returned to Egypt.
The Rav asked his students: how is it possible that Moshe entered the Land of Israel?
And he told them the answer: according to the words of Yonatan Ben Uziel, all of Israel came in a cloud from Egypt to Mount Moriah to do the Passover offering, and certainly Moshe was also with them.
"And they shall put it on the two side-posts and on the lintel". (Shemot 12:7)
And later on it is written that Moshe told Israel to smear the blood first on the lintel and afterwards on the two side-posts. In the Mechilta it is written that this is to teach us that the order (of whether to put it first on the two side-posts or first on the lintel) was of no consequence -- either way they would fufill the mitzvah. And the Riv"a (Rav Yitzchak Ben Asher HaLevi) and the Ra"v (Rav Ovadia M'Bartenura) on the Torah explained that this is to teach that if they first put it on the lintel and the blood fell by itself also onto the side-posts, in any event it was still necessary to put it on the sideposts.
"And the blood shall be to you a sign upon the houses" (Shemot 12:13)
The Rashba in his questions and answers, part 4, section 187 writes that a non-Jewish priest asked him about the verse "Greater will be the glory of this last House from the first", here it calls the second House the last, and if so doesn't that mean there will not be a third Temple? And he answered him, in the Torah Portion of Shemot it says "And they will believe the voice of this last sign" (Shemot 4:8). And afterwards it is written, "And if they will also not believe in these two signs" (Shemot 4:9), and if so we see that the last is not always the last. Until here were the words of the Rashba. And it has been added on the verse written in this Torah Portion, "And the blood shall be to you a sign upon the houses" (Shemot 12:13), that the blood which was the third sign (in the Torah Portion of Shemot) even though the sign before it was called the last, will be a sign regarding the Temples.
"And you shall have it in keeping until the fourteenth day of this month, and all the congregation of Israel shall slaughter it at dusk." (Shemot 12:6)
Rashi says on Shemot (12:6) "for they circumcised themselves on that night". It is also written by the Ba'al Haturim on verse 13 that they circumcised themselves on the night of Passover. Also Rashi on a verse in Yehoshua (5:2) wrote that they circumcised themselves on the night of Passover. It has been asked, how is it permissible to circumcise at night? The explanation is that it is written in the Holy Zohar that during that night there was light such as during the season of Tammuz as it is said, "A night which like a day will give light". If so, then this night was daytime. [And we still need to clarify this, because circumcision needs to be done specifically during the daytime.]
How does the Passover offering symbolize unity and completeness?
The Passover offering symbolizes unity and completeness, for it needs to be eaten in a group in unison, and its roasting is precisely when it is whole. It is forbidden to break a bone in it because it needs to be whole. It needs to be roasted and not cooked, because cooking causes it to break apart and roasting only contracts it and it remains intact. The Holy One Blessed Be He wanted to hint to us that the first offering should be in unity and completeness, and in that manner, we will have success in everything. (according to Maharal)
"And the children of Israel journeyed from Rameses to Succot, about six hundred thousand". (Shemot 12:37)
What is the meaning of the language "about six"? The Da'at Zekainim says that also the Divine Presence (Shechina) returned with them from Egypt, as it is said, "In all their troubles He has sorrow".
"And the children of Israel journeyed from Rameses to Succot". (Shemot 12:37)
Israel had a miraculously quick jump between places in their journey (in Hebrew: K'fitzat Derech), two times: 1) from Goshen to Rameses, as Rashi wrote on the verse "And I carried you on wings of eagles" (Shemot 19:4), and 2) from Rameses to Succot which was a distance of 120 miles but they arrived there within a moment. (according to Rashi)
"Any alien shall not eat from it". (Shemot 12:43)
A non-Jew and an apostate are not given to eat from the Passover offering. And it has been asked, why do we say during Kol Nidrei that we are allowed to pray with the transgressors, and in the case of the Passover offering we don't participate with them? The answer is that on Yom Kippur the transgressors also come to fast, and we certainly need to join with them, but if they come to eat the broiled Passover offering it is not possible to join with them. (according to Pardes Yosef)
"And for frontlets (in Hebrew: Totafot) between your eyes". (Shemot 13:16)
Rashi says that "Tat" in the Coptic language denotes "two", and "Pat" in Africa denotes "two". It has been asked, isn't the Torah written in the Holy Tongue? So how is it found that the language of other nations is found in the Torah? The explanation is, that during the generation of the separation of the languages (at the time of the attempt to build the tower of Bavel) each nation inserted into its language some words from the Holy Tongue, because also the impure draws into itself some aspects of holiness in order for it to be able to exist. (from various Meforshim)
Why does the Midrash P'liah say that we don't eat the Passover offering except "with leavening"?
Midrash P'liah says that we don't eat the Passover offering except "with leavening" (in Hebrew: "B'Chametz"). And the explanation is that the letters of the Hebrew word "B'Chametz" (Beit, Chet, Mem, Tzadi) are the initial letters of the words "at night" (in Hebrew: "B'laila"), "midnight" (in Hebrew: "Chatzot"), "by subscription" (in Hebrew: "Minui"), and "roasted" (in Hebrew: "Tzli").
"...the firstborn of man among your sons you shall redeem." (Shemot 13:13)
A person came to Rav Yosef Chaim Zonenfeld ztz"l and said to him that the Sde Chemed says that there is no source for what people say that it is possible to redeem 84 fasts at a feast for a Redemption of a Firstborn Son (in Hebrew: "Pidyon Haben"). Rav Yosef Chaim answered, I have found for this a hint, in the words "...man among your sons you shall redeem" (Shemot 13:13) which in Hebrew is "Adam b'vanecha tifdeh". The letters of these Hebrew words are: Aleph, Dalet, Mem, Bait, Bait, Nun, Yud, Chaf, Tav, Pey, Dalet, Hey. In Hebrew, these letters spell the initial letters of: "If you have enjoyed an item of food at a Pidyon Haben it is as if you fasted 84 fasts". (In Hebrew: "Im Davar Ma'achal B'pidyon Ben Neheneta Y'hyeh K'ilu Ta'aniot Peh-Dalet (that is, 84) Hita'anita".
A page of Gemara is also worth 84 fasts
It is told that a person came to Rav Shlomo Zalman Auerbach ztz"l when he was in the middle of learning and asked him to stop learning in order to attend a Pidyon Haben. He answered him that he was in the middle of learning. The person inviting him said, this is as important as 84 fasts. Rav Shlomo Zalman answered him, a page of Gemara (in Hebrew: "Daf") has the gematria of 84 (since the letters of "Daf" are "Dalet" with a value of 4 and "Peh" with a value of 80). If so, also a page of Gemara is as important as 84 fasts.
"And every firstborn of a donkey..." (Shemot 13:13)
It is said in the name of Rav Yosef Chaim Zonenfeld that two animals helped Israel to leave Egypt, the donkey who carried the burdens of Israel out of Egypt and the dog that didn't bark. Why to the dog do we only give an unkosher animal to eat, and to the donkey do we perform a Mitzvah of the firstling of a donkey (in Hebrew: "Peter Chamor") and we publicize it with great publicity? The reason is that the donkey gave a shoulder, that is, he struggled with a large burden of possessions, as it is said by the Sages, there wasn't a poor person in Israel who did not take a burden carried by 90 donkeys. We see that there is a great difference between a Mitzvah which is done by means of struggling and a Mitzvah which is done easily.
Why were the Egyptians punished by the plague of locusts?
Because they said to Jews to shepherd their (the Egyptians') flocks. And why the plague of darkness? 1) In order that the Jews would know where they were hiding their silver and gold, 2) so they wouldn't know that there were Jews in the congregation of Israel who were dying because they didn't want to leave Egypt, and 3) because they told the Jews to light lanterns for them to illuminate the road. And why the plague of the firstborn? Because the congregation of Israel are called firstborn, as it is written "My son, My firstborn, Israel", and Pharoah tortured Israel who are the firstborn of Hashem. In addition, the firstborn were worshiped as an idol by the Egyptians.
Why do we begin the observance of aspects of Passover a half a day earlier than the Festival, from mid-day of the day before Passover (Erev Pesach)?
This is not the case with any other Festival. Since the Holy One Blessed Be He hastened the end (of our exile in Egypt), we also hasten to begin the observance of Passover as a remembrance of the haste. This is referred to in the Yotzrot of Shabbat Hagadol (special prayers said on the Shabbat before Passover) in the section beginning "There is no measure": "And why is there eating of Chametz (leavening) for 6 hours? As a remembrance for the haste of the Divine Presence (Shechina) to remove the evil decrees."
Why do we emphasize specifically for the plague of the firstborn the word "plague"?
For the rest of the plagues we don't emphasize the word "plague", we just say "blood", "frogs", etc. The reason is that everyone understands that "blood", "frogs", etc., are things that are not good, but from the word "firstborn" by itself we don't understand that there is anything not good about that, so therefore we emphasize this by referring to it as the "plague of the firstborn".
The Ramban at the end of the Torah Portion Bo
The Ramban at the end of the Torah Portion Bo says: "From the great, publicized miracles a man acknowledges the hidden miracles, which are the basis of the entire Torah. A man does not have a portion in the Torah of Moshe Rabbeinu, until he believes that all of our matters and circumstances are all miracles and that they are not controlled by forces of nature and the customs of the world, whether we are speaking of events affecting many people or events affecting individuals. Everything is a decree from above."
Mussar (Ethics):
It is said about the Gr"a that when he was a small boy they told him to play with a seesaw. He answered that when playing with a seesaw, one person goes up and another goes down, and he doesn't want to be elevated if his friend will be lowered. And also, perhaps he would be elevated only because his friend is lowered, and he doesn't want to be elevated at the expense of his friend.
Mussar (Ethics) from Last Week's Torah Portion -- Va'eira, based on the Hebrew phrase "Barad V'Aish Mitlakachat" (Shemot 9:24 -- in English, "Hail and flaming fire")
The Hebrew letters of the word "Barad" (in English: "Hail") are Bait, Reish, Dalet. These same letters when re-arranged spell "Dibur" (in English: "A word" or "A statement"). With a single word or statement, it's possible to cause a big "Machloket" (in English: "Dispute"). The Hebrew word "Machloket" (in English: "Dispute") has similar letters to the Hebrew word "Mitlakachat" (in English: "Flaming"). Also the Hebrew word "Machloket" (in English: "Dispute") has identical letters to the Hebrew phrase "Mait Chelko" (in English: "His portion dies"), G-d forbid.
The Torah Portion Bo has 106 verses.The Haftorah is "Hadavar Asher Dibair Hashem" (Yirmiyahu 46)
There are 9 positve commandments and 11 negative commandments in the Torah Portion of Bo.The 20 Mitzvot in the Torah Portion of Bo are as follows:
1. The positive commandment, to sanctify the beginning of the month (Shemot 12:2)
2. The positive commandment, to slaughter the Passover sacrifice (Shemot 12:6)
3. The positive commandment, to eat the meat of the Passover sacrifice (Shemot 12:8)
4. The negative commandment, to not eat the Passover sacrifice raw or boiled (Shemot 12:9)
5. The negative commandment, to not leave over the meat of the Passover sacrifice (Shemot 12:10)
6. The positive commandment, to remove Chametz (Shemot 12:15)
7. The positive commandment, to eat Matzah (Shemot 12:18)
8. The negative commandment, that Chametz should not be found in our possession during Passover (Shemot 12:19)
9. The negative commandment, to not eat anything that contains Chametz (Shemot 12:20)
10. The negative commandment, to not let an apostate eat the Passover sacrifice (Shemot 12:43)
11. The negative commandment, to not let a non-Jew eat the Passover sacrifice (Shemot 12:45)
12. The negative commandment, to not take the meat of the Passover sacrifice outside (Shemot 12:46)
13. The negative commandment, to not break a bone of the Passover sacrifice (Shemot 12:46)
14. The negative commandment, that an uncircumcized Jew should not eat the Passover sacrifice (Shemot 12:48)
15. The positive commandment, to sanctify the firstborn (Shemot 13:2)
16. The negative commandment, to not eat Chametz during Passover (Shemot 13:3)
17. The negative commandment, that we should not see Chametz during Passover (Shemot 13:7)
18. The positive commandment, to tell the story of the Exodus from Egypt (Shemot 13:8)
19. The positive commandment, to redeem the firstborn donkey (Shemot 13:13)
20. The positive commandment, to break the neck of a firstborn donkey if it is not redeemed (Shemot 13:13)
We say Borchi Nafshi.
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
