Words of Torah

Thursday, January 18, 2018

Bo 5778

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

Tuesday, January 9, 2018

Va'eira 5778

The Torah Portion of Va'eira

Shabbat Mevorchim for the Month of Sh'vat

There are Seven Plagues in the Torah Portion of Va'eira

In the Torah Portion Va'eira there are seven plagues, as is hinted at by the first two letters of the word Va'eira (Vuv-Aleph) which have the Gematria of seven; and in the Torah Portion Bo there are three plagues which are hinted at by the letters Bo (Bait-Aleph) which have the Gematria of three.

"And I appeared to Avraham, to Yitzchak and to Yaakov..." (Shemot 6:3)

On the words "And I appeared (Va'eira)", Rashi says that means: "to the Patriarchs". It has been asked, isn't it written explicitly in the verse "to Avraham, to Yitzchak and to Yaakov", so what does Rashi's explanation add? The explanation is that the word Patriarchs (Avot) has the meaning of desire, as in the verse "And he didn't desire (ava) to perform the mitzvah of Yibum" (Devorim 25:7). The Holy One Blessed Be He shows himself, as it were, to those who desire him, as the Rambam states. And similarly, the verse "I will be as I will be (Ek-yeh asher Ek-yeh)" (Shemot 3:14) can be explained in like fashion: I will be with those who desire that I will be with them. (from the Chatam Sofer)

The Four Languages of Redemption: "I will take you out" , "I will rescue you", "I will redeem you", "I will take you to Me" (Shemot 6:6-7)

It is written in the Midrash that the reason there are four languages of Redemption is that these correspond to the four decrees against the Jews that Pharoah declared: the hard work, his command to the midwives, the Nile River, and the straw. Also the four languages of redemption correspond to the four exiles: Egypt, Babylonia, Greece, and Edom. Therefore we drink four cups of wine at Passover in correspondence to the four languages of Redemption, as it is said "I will lift up the cup of salvation" (Tehillim 116:13), to show that Hashem saved us in the past from the four decrees and is saving us (continually now) from the four exiles.

"...And I will give it to you as a heritage (Morasha)..." (Shemot 6:8)

It is not written "an inheritance (Yerusha)" to hint that they will not inherit the land of Israel, rather, their children that come after them will inherit it. (from Rabbeinu Bachya)

"...And I will give it to you as a heritage (Morasha)..." (Shemot 6:8)

The word "heritage (Morasha)" is written twice in the Torah, once regarding the Land of Israel and once regarding the Torah, as it is written: "The Torah was commanded to us by Moshe, a Heritage for the Congregation of Yaakov" (Devorim 33:4). This is because there is a connection between the two, for if we have Torah then we also have the Land of Israel, as it is said, "And He will give them the lands of the nations...on condition that they will observe His statutes" (Tehillim 105:44-45).

"...And she bore him Aharon and Moshe..." (Shemot 6:20)

Why are Aharon and Moshe mentioned here? Since they were Prophets and rose to a very high level, they were mentioned here to tell us that even though they were born from a human father and mother, it is still possible for flesh and blood human beings to become elevated to a very high level. And according to the Rambam, everyone has the potential to become as elevated as Moshe Rabbeinu.

This week's Torah Portion mentions the ages of a father, son, and grandson, as well as the marriages of a father, son, and grandson.

The three ages of a father, son, and grandson written about in this week's Torah Portion are: Levi who lived for 137 years, Kahat who lived for 133 years, and Amram who lived for 137 years. The three marriages of a father, son, and grandson written about in this week's Torah Portion are: Amram with Yocheved, Aharon with Elisheva, and Elazar with the daughter of Putiel.

"Moshe was 80 years old and Aharon was 83 years old..." (Shemot 7:7)

Why did the Torah mention the ages of Moshe and Aharon? This is to teach us that even though they were so old, they still made a great effort with the wonders and the plagues for the sake of the people of Israel. (from Seforno)

"And Aharon took Elisheva the daughter of Aminadav, sister of Nachshon, as his wife..." (Shemot 6:23)

In the Gemara Baba Batra and the Midrash it is brought, from the fact that it is stated that she was the daughter of Aminadav, don't I know that she was the sister of Nachshon? What is the Torah teaching us by telling us that she was the the sister of Nachshon? This teaches that someone who marries a woman needs to check out her brothers, and there are those that add that the Roshei Teivot (first letters) of the words "Aishet Chayil Mi Yimtza" (Mishlei 31:10, in English "A woman of valour who can find?") spell the Hebrew word "Achim" (in English: "Brothers").

"This is Aharon and Moshe..." (Shemot 6:26)

Rashi explains that this tells you that they were considered of equal significance. But apparently, behold, isn't it written that "there has not arisen another prophet in Israel like Moshe" (Devorim 34:10)? The simple explanation to reconcile this is that no one else arose like Moshe, only in regards to the level of Moshe in prophesy. In addition, there are those that explain that in truth Moshe and Aharon were considered of equal significance, but since Moshe was younger than Aharon by three years and in spite of that reached the level of Aharon, therefore no one arose like Moshe. And there are those that say that the meaning of saying that they were of equal significance was that in their own eyes they were equals and neither of them held himself to be greater than the other in anything.

"...provide a wonder for yourselves..." (Shemot 7:9)

What is the meaning of "for yourselves" in this verse? The explanation is that those who perform magic tricks do so only for others but not for themselves, since they know that it is only a matter of deception. And that is why Pharoah said, "provide a wonder for yourselves", perform a wonder that would also be for yourselves a wonder.

The Miracle of the Staff

In the miracle of the staff was a miracle within a miracle, because after the snake returned to become a staff again it swallowed up the other staffs, and also, there wasn't any visible difference in the staff after it swallowed up the other staffs.

"...And it became a serpent." (Shemot 7:10)

Why did Moshe's staff become, specifically, a serpent, and not some other kind of creature? This was because the Holy One Blessed Be He cut off the legs of the serpent and it cried with a loud voice that was heard throughout the world, and this was a hint to Pharoah that also he would cry out at the Exodus from Mitzrayim (Egypt), "...Rise, go out from among my people..." (Shemot 12:31), and this would be heard throughout Mitzrayim, and also the Egyptians would cry out. (from Yonatan ben Uziel) And there are those who explain that it was because the serpent sinned and caused Chava to sin with his tongue, and also the wicked Pharoah sinned with his tongue when he said "Who is Hashem that I should listen to His voice...I do not know Hashem" (Shemot 5:2). And we find that everyone who speaks against Hashem, G-d forbid, is punished with the biting of serpents, as was written (in Bamidbar 21:5) "And the people spoke against Hashem and Moshe", and afterwards it is says (Bamidbar 21:6) "And Hashem sent against the people the burning serpents and they bit the people".

"...from shortness of breath and difficult work." (Shemot 6:9)

There are two kinds of torture, one is difficult but afterwards there is a break before the next torture. And the other is not as difficult, but it is without stopping and resting. And that is what is meant by "from shortness of breath and hard work". The work with the mortar and bricks was difficult but they had a respite of a break time and resting. The work of gathering the straw wasn't such difficult work but they forced them to do it without a break time and resting, and that was the torture referred to by "shortness of breath". (from the Gr"a)

"...from shortness of breath..." (Shemot 6:9)

The Ohr HaChaim HaKodesh says that it's possible to explain that since they weren't Torah scholars they didn't listen, and that this was called "shortness of breath" because the Torah expands the heart of a person.

"Behold, the children of Israel didn't listen to me, so how will Pharoah listen to me?..." (Shemot 6:12)

Those who explain the Torah see a difficulty in this statement, for behold, Israel didn't listen because of difficult work and shortness of breath, as is stated explicitly in the Torah, but this reason didn't apply in the case of Pharoah. There are those that reconcile this by saying that in truth Israel didn't listen because of difficult work and shortness of breath, but Moshe because of his humility thought that they were not listening because he had blocked lips (a speech impediment). Therefore he said, if the children of Israel didn't listen, all the moreso Pharoh will not listen. But the Torah's verse (Shemot 6:9) revealed the truth to us, that they didn't listen because of difficult work and shortness of breath.

"...and Pharoah also called his wise men and sorcerers..." (Shemot 7:11)

The word "also" is superfluous, and Rabbeinu Bachya says that it comes to include the wife of Pharoah as well, for it was she that began first to call to the wise men and sorcerers. And another explanation is given by the Chizkuni, who explains that "also" comes to include the children, that is to say, that Pharoah said that even the children of Mitzrayim could do that (i.e., that the wise men, sorcerers, and even the Egyptian children could turn a staff into a snake by means of magic tricks).

"...he has refused to send the people." (Shemot 7:14)

One of the Kabbalists in the previous generation performed a "Sh'ailat Chalom", a Kabbalistic method for asking the answer to a question by means of a dream. He asked why the final redemption has not yet occurred, and the answered he received was this verse "....he has refused to send the people," (Shemot 7:14). Since the Hebrew word for "refused" (Mai'ain) in this verse is spelled with the letters Mem, Aleph, and Nun which are the same letters which spell the word "Amen", he understood that the reason we are not yet being redeemed is because we don't say "Amen" properly.

A teacher asked his students, what did the Egyptians lose in the plague of blood?

They answered him, three things -- water, fish, and money.

"And Pharoah turned and went to his house, and didn't take this to his heart either." (Shemot 7:23)

It is written in Mishnat Rebbe Eliezer (Perek 19) that within the house of Pharoah, the plague of blood did not take effect. And the Meshech Chachmah wrote regarding this, that since it has been explained that all the water that the Egyptians received for money, did not turn to blood, therefore, it must have been the case that Pharoah had given a lot of money to Moshe, who had grown up in his house. Thus it is written "and Pharoah turned and went to his house, and didn't take this to his heart either" (Shemot 7:23). The main thing for him was that in his own house there wasn't blood, and he didn't care about his people at all.

Why is a frog called "Tz'fardeyah" in Hebrew?

The reason is that the frogs know how to distinguish when it is morning. The word "Tz'fardeyah" in Hebrew is composed of two words: "Tz'far" which is similar to the word "Tzafra" (in English: "morning"), and "Deyah" (in English: "knowledge").

The frogs performed Mesirut Nefesh, that is, they dedicated their lives to fulfill Hashem's will.

Also the song that the frogs sing every day (as recorded in Pirkei Shira) is "Baruch Sheim Kavod Malchuto L'olam Va'ed", (in English: "Blessed is the Glorious Name of His Kingship Forever and Ever") which is the verse which we say right after the first verse of the "Sh'ma" prayer. This verse is also an expression of Mesirut Nefesh.

Chananiah, Mishael, and Azariah learned a "Kal V'Chomer" (a principle based on the reasoning of "all the moreso") from the frogs.

The "Kal V'Chomer" that they learned was that just as the frogs performed Mesirut Nefesh and dedicated their lives in order to enter into the ovens at Hashem's command, all the moreso, they were obligated to perform Mesirut Nefesh and give up their lives in order to sanctify Hashem's name. It has been asked, why did they need this reasoning of "Kal V'Chomer"? Isn't it written specifically in the Torah that one should allow himself to be killed and not transgress Hashem's will, so that it would have been obligatory for them to give up their lives? The explanation given by the Sages is, that they had a choice, they could have fled, but they learned what to do from the frogs, because also the frogs had a choice. The frogs could have entered other things, for example, they could have entered into food, and they didn't need to enter into a burning oven. Nevertheless, they did enter the fire, and from this Chananiah, Mishael, and Azariah learned a "Kal V'Chomer" from the frogs. Even though the frogs were not commanded to sanctify Hashem's name, and they had another choice, in any event they entered into the fire with Mesirut Nefesh to sanctify the name of Hashem may He be blessed. Even all the moreso, we who are commanded to sanctify Hashem's name, should do the same. And also, the Sages say, that those frogs who entered the fire remained alive, and the hint to that is within the verse "...only in the River shall they remain." (Shemot 8:7) This is because the Hebrew word 'Bay'or" which means "in the River" in this verse, is very similar to the Hebrew word "Ba'or", "in the fire".

"...and they brought up the frogs upon the land of Mitzrayim (Egypt)." (Shemot 8:3)

The Sages say that there was a war at that time between Kush and Mitzrayim about their borders, and the frogs established the true extent of the border of Mitzrayim, because the area in which the frogs were found was a sign indicating that the area was part of Mitzrayim. The Egyptian magicians wanted to expand the border of Mitzrayim, and therefore the verse emphasizes that also when the magicians brought frogs they went up "upon the land of Mitzrayim", and not further than the border like they wanted.

"...for when should I entreat on your behalf, and for your servants, and for your people...And Moshe cried out to Hashem concening the frogs which He had brought upon Pharoah..." (Shemot 8:5, Shemot 8:8)

These verses present a difficulty. Behold, the entire miracle of the plague of frogs was only in order to cause Pharoah to submit to Hashem's will, and if so why should Moshe need to increase his level of praying and entreat Hashem in order to remove the frogs? It should have been sufficient for Moshe to say before the Holy One Blessed Be He, that there was no longer any need for the frogs because Pharoah is already submissive. But the explanation is, that we see that after the plague was already brought about by the Holy One Blessed Be He, the plague became the natural course of events, so that it became necessary for Moshe Rabeinu to increase his level of praying so that a new miracle could be brought about and the situation could be returned to what it had been previously. If so, there was a double miracle, the bringing of the frogs to Mitzrayim, and their removal from Mitzrayim. (from HaGaon HaRav Y. Kaminetzky ztz"kl)

"...And Moshe cried out to Hashem..." (Shemot 8:8)

In the plague of frogs, the expression "cried out" is used, and the Siftei Chachamim explains that the person praying needs to speak loudly enough to hear what he is saying with his own ears, and the frogs were making a lot of noise. Therefore, Moshe "cried out" so that he could hear his prayer with his own ears.

"...the finger of Elokim..." (Shemot 8:15)

In the plague of lice, it is written "...the finger of Elokim.." (Shemot 8:15). The Egyptian magicians were not able to produce lice because of their small size, since they were smaller than a barley seed. The Egyptian magicians said that everything was from Hashem, and that is hinted at by the letters which spell the word "Etzba" (the Hebrew word for finger). These letters are Aleph, Tzadi, Beit, Ayin, and they are the Roshei Teivot (initial letters) of the Hebrew words: "A'in Tz'rich B'dikah "O'd", which means: "It is not necessary to check further".

"...all the dust of the earth became lice..." (Shemot 8:13)

The Da'at Zekainim brings another explanation for why the Egyptian magicians were not able to produce the plague of lice, because the magicians need to be on the ground at the time of performing magic, and they were not able to to perform magic because they couldn't stand on the ground, as it is stated "all the dust of the earth became lice." (Shemot 8:13) This was similar to the story about Rebbe Shimon Ben Shetach and the magicians, when he raised them up from the ground, and thus was able to hang them.

"...rise up early in the morning and stand up firmly before Pharoah..." (Shemot 8:16)

What is the explanation of "stand up firmly"? Even though Moshe was humble, regarding Pharoah he didn't need to display any submissiveness, and that is the explanation of "stand up firmly", that he should stand up with his head held high. (from the Or HaChaim)

"...And the houses of Mitzrayim shall be filled with the mixture of wild beasts and also the ground upon which they are..." (Shemot 8:17)

The Sages say that there is an animal which is called a Yedoni, and there are those who say it is also called Adnei Hasadeh, and that this creature is connected to the ground by means of a sort of pipe whose length is about 50 Amot, and thus it draws its nourishment from the ground, and if the pipe is torn it dies. [See Rav Ovadia of Bartenura on Kallaim Perek 8 Mishneh 45] This animal came to Mitzrayim with a clump of ground that its pipe was drawing its nourishment from. And that is hinted at in this verse "...and the houses of Mitzrayim shall be filled with the mixture of wild beasts and also the ground upon which they are..." (Shemot 8:17) In addition, there are those who say that also regarding the rest of the animals, that the animals brought dirt from their original locations, so that they would feel at home and would be able to attack, since the nature of animals is that when they are not in their natural locations they are afraid to attack.

"...and also the ground upon which they are..." (Shemot 8:17)

There are those who explain, that the Egyptians wanted to flee to the wilderness of Mitzrayim, since they thought that the animals abandoned the wilderness and arrived at the settled areas of Mitzrayim. But the Holy One Blessed Be He caused the mixture of wild beasts to also be present in the wilderness. And that is the meaning of "and also the ground upon which they are..." (Shemot 8:17), that also the areas of land where the animals were usually found, were also full of animals.

"...stand up firmly..." (Shemot 8:16)

It is written in the Midrash that in the entrance to the house of Pharoah there was a low opening, and everyone that entered needed to bend down, and there was an idol there. The result was that everyone that entered needed to bow down to the idol. But when Yaakov entered, and also Moshe and Aharon, the opening became lifted up so that they didn't need to bend down. And that is why it says (regarding Moshe) "...stand up firmly...", and regarding Yaakov it says "...and he stood him before Pharoah..." (Bereisheet 47:7).

"He that feared the word of Hashem...And he who didn't pay attention to the word of Hashem" (Shemot 9:20-21)

Why doesn't it say the opposite of the one who feared the word of Hashem, that is to say "and he who didn't fear the word of Hashem"? The explanation is that the Evil Inclination doesn't wait until a man has no fear at all of the word of Hashem, G-d forbid. But when the Evil Inclination sees some weakness it already arrives at that point. And that is why it says "who didn't pay attention", he just had a small weakness. Also it is written in Mishlei (23:5): "Should you blink your eyes at it, it is not here". At the blink of an eye it already comes. If he finds the smallest thing, the Evil Inclination already finds a place to cause the person to stumble.

"He that feared the word of Hashem..." (Shemot 9:20)

There are those who explain, why is it written "He that feared the 'word' of Hashem", rather than saying "He that feared Hashem"? The reason is that they were afraid of the plagues (which were things that were brought about by the word of Hashem), but they didn't really have true fear of Hashem.

"And Hashem hardened the heart of Pharoah..." (Shemot 9:12)

It is written in Midrash Raba, that since the Holy One Blessed Be He saw that Pharoah didn't repent during the first five plagues, from that point and onwards, the Holy One Blessed Be He said that even if he wants to repent I will harden his heart so that I will punish him in full measure, and see what Rashi says above on the verse (Shemot 7:3) "And I will harden the heart of Pharoah...".

"And Hashem hardened the heart of Pharoah..." (Shemot 9:12)

The Rambam wrote in Chapter 6 of Hilchot Teshuvah Halacha 3, and these are his words: it's possible that a person will since a great sin or many sins, until the decision is made before the True Judge that the punishment for that sinner on those sins that he did knowingly of his own free will, will be that he will be prevented from Teshuvah (repentance) and he will not be given permission to repent of his evil in order that he will die and be destroyed because of his sinning, etc. Therefore it is written in the Torah "And I will harden his heart..." (and this was written in the Torah Portion of Shemot in Chapter 4 Verse 21, even before the plagues started) because Pharoah sinnned of his own free will beforehand and did evil to the Jewish people who were living in his land, as it says "Come, let us deal wisely with them..." (Shemot 1:10), so that the decision was made to prevent Teshuvah (repentence) from him untill he would be punished. Therefore, the Holy One Blessed Be He hardened his heart. And why did He send Pharoah a message via Moshe to tell him to send out the children of Israel and repent, when the Holy One Blessed Be He already said to him that He knew that he wouldn't do it, as it says: "And you and your servants, I know that you will not yet fear..." (Shemot 9:30)? The answer is: "But for this I have made you to stand..." (Shemot 9:16), that is to say, it is in order to make known to the whole world that in the time when the Holy One Blessed Be He prevents a sinner from repenting, he is not able to repent but will die because of his evil that he did in the beginning of his own free will. (Based on the Rambam)

"...Hashem is the Righteous One, and I, and my people are the wicked ones." (Shemot 9:27)

It is written in the Midrash about the phrase "Hashem is the Righteous One, and I" (Shemot 9:27), that Pharoah's meaning was that he also was righteous, only his people, they were the wicked ones. And it is written in the Midrash that when the decrees were made against the Jews, Pharoah didn't agree to it at first, and they removed him from his throne for three months, until he agreed to it. And that is why it says "and my people are the wicked ones" (Shemot 9:27), they are the wicked ones. And in truth, wicked people always blame other people, but not themselves.

Rashi brings the Midrash Tanchuma to explain the significance and ordering of the plagues

Just as in a war, first they destroy the water supply, and that accounts for the plague of blood. And afterwards they blow ram's horns and trumpets to frighten the enemy, and that is the plague of frogs, etc. There are other reasons written in the Midrash as well.

Rosh Chodesh Sh'vat

Rosh Chodesh Sh'vat is mentioned in the Torah at the beginning of the Torah Portion of Devorim "And it came to pass in the fortieth year in the eleventh month on the first day of the month...Moshe began to explain the Torah..." (Devorim 1:3-5), and he spoke until the seventh of Adar. It is written in the Holy Books that this day, Rosh Chodesh Sh'vat, is a propitious time to pray for understanding of the Torah.

Positive messages from the name of the month of Sh'vat

The name of the month of Shvat is spelled with the Hebrew letters "Shin", "Beit", and "Tet". These letters form the Roshei Teivot (initial letters) of the Hebrew phrase: "Sh'omrom B'irchom "T'aharom", (in English: "Guard them, Bless them, Purify them"). Also they form the Roshei Teivot of the Hebrew phrase: "Sh'nishma B'surot T'ovot" (in English: "That we should hear good tidings"). Another hint about good tidings from the name of this month is the phrase from Tehillim (105:37), "V'ain B'SHVAT'av Kosheil" (in English: "and there was no one among His tribes who stumbled". Note: The connection between the name of the month and this particular verse from Tehillim, is that the three letters that spell the name of the month of Sh'vat are the same three letters that spell the Hebrew word for "Tribe".)

A "Simcha" Every Two Weeks

The Rebbe said to his students that every two weeks there is a Simcha (happy occasion): Rosh Chodesh Sh'vat, Tu B'shvat, Rosh Chodesh Adar, Purim, Rosh Chodesh Nisan, Pesach, Rosh Chodesh Iyar, the 14th of Iyar which is Pesach Shaini, the 18th of Iyar which is Lag Ba'omer, Rosh Chodesh Sivan, the Chag of Shavuot. May Hashem help us so that all of the year will be happy.

The Torah Portion of Va'eira has 121 verses.Haftorah: "Ko Amar Hashem Elokim B'Kabtzi" (Yechezkel 28 - 29)

This is Shabbat Mevorchim for the Month of Sh'vat.The Molad is Lail R'vi'i at the Hour 2:25 with 2 Chalakim. Rosh Chodesh Sh'vat is on Yom R'vi'i (Wednesday).

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

Wednesday, January 3, 2018

Shemot 5778

The Torah Portion of Shemot

Sefer Shemot (The Book of "Names")

This week we are beginning a new Chumash, the second of the five books of the Torah, Sefer Shemot. The Ramban calls Sefer Shemot "The Book of the Redemption", because within it the Redemption from Mitzrayim (Egypt) is discussed. And there are those who call it "The Book of the Wars of Hashem".

"And these are the names of the children of Israel..." (In Hebrew: "V'aileh Shemot B'nei Yisrael" -- the beginning four words of the first verse of the Torah Portion of Shemot, Shemot 1:1)

The letters of the Hebrew words "V'aileh Shemot B'nei Yisrael" are: Vuv Aleph Lamed Hey Shin Mem Vuv Taf Bait Nun Yud Yud Shin Raish Aleph Lamed. These letters, taken in order, are the initial letters (in Hebrew : Roshei Teivot) of the following message in Hebrew: "V'adam A'sher L'omaid H'aseder Sh'naim M'ikra V'achad T'argum B'kol N'aim Y'shir Y'chyeh Sh'anim R'abot A'ruchim L'olam". In English, this means "And a man that learns the weekly Torah Portion twice in the Hebrew text and one time in the Aramaic translation with a pleasant voice, singing, will live for many long years forever". (from the Ba'al HaTurim as brought in ancient Chumashim)

"And these are the names of the children of Israel who came..." (In Hebrew: "V'aileh Shemot B'nei Yisrael Habaim" -- the beginning five words of the first verse of the Torah Portion of Shemot, Shemot 1:1)

The last letters of the Hebrew words "V'aileh Shemot B'nei Yisrael Habaim" are Hey, Taf, Yud, Lamed, Mem. These letters spell the word "Tehillim", Psalms. With the book of Tehillim (Psalms), it is possible to get out of all narrow straits, and that is the meaning of the word "Mitzraima". (Note: "Mitzraima" is the next word in this Torah verse. "Mitzraima" literally means, "to Egypt", but the root letters of the word for Egypt are related to the word for "narrow straits"). This is also a hint that for the period of time known as SHOVAVI"M (the time period when the first six Torah portions of the book of Shemot are read), one needs to say a lot of Tehillim (Psalms).

"And these are the names of the children of Israel..." (Shemot 1:1)

Rashi explains that even though Hashem counted them by their names during their lifetimes, He counted them again after their passing, to make known how precious they are to Him, for they are likened to the stars which He brings out and brings in by number and by their names. The Kli Yakar brings out, that there are those who explain that the star, even though it is not visible during the daytime, in any event, it is still present also during the daytime. So to, the Tzaddik (Righteous Man), when he is in the Next World, which is compared to daytime, he has an existence even though he can't be seen, and he appears to be lost only from the perspective of his own generation. And in addition the Kli Yakar brings his own explanation, that the true value of a person's having a good name can only really be recognized after his death, since during his lifetime it is unknown whether he will continue to be righteous throughout his entire lifetime. And that is why it states "...and Yosef was in Mitzrayim (Egypt)" (Shemot 1:5) and Rashi explains on this verse that it comes to tell us of his righteousness, for he continued to be righteous all the days of his life. Therefore, the children of Israel are compared to stars, which can be seen after the setting of the sun. And that is what it means when it states "those who cause the masses to become righteous are like stars forever" (Daniel 12:3), for someone who causes the masses to become righteous, will not have a sin come to his hand, so that it won't be the case that he will be in Gehinom and his students will be in Gan Eden. And if so, it is clear that he will be shining like the stars even after his death. But someone who does not cause the masses to become righteous, it is not clear that he will always continue to be righteous throughout his lifetime. And there are those who explain, that in the daytime the stars are not recognized because they are present next to the light which is shining from the sun, and only when the sun sets and darkness reigns in the world are they recognized. So too regarding the tribes (i.e., the children of Yaakov). As long as Yaakov their father was alive, their greatness was not recognizable because Yaakov was like the sun that prevents the people from being able to distinguish light sources of lesser intensity, but when Yaakov Avinu died and the children of Israel became enveloped in the darkness of Mitzrayim (Egypt), then the holy light of the tribes began to sparkle.

"...who did not know of Yosef" (Shemot 1:8)

There are those that explain that he didn't know about the past of Yosef, how he was at the lowest level and afterwards became elevated to the position of a king. And he needed to contemplate about the past and the future of Yosef, and to learn from that also about the entire congregation of Israel that is impossible to destroy them, just as the verse (Shemot 1:12) states: "But as they afflicted them, so they multiplied and so they spread..." (from Mayana Shel Torah)

"... they were fruitful, teemed, multiplied, and became strong, very, very much ..." (Shemot 1:7)

In his commentary on the word "teemed" in this verse, Rashi says that they would give birth to six children from one womb, that is, from a single pregnancy (sextuplets). And there are those that explain that this is hinted at in this verse because there are six expressions used to describe the increase: 1) they were fruitful, 2) teemed, 3) multiplied, 4) became strong, 5) very, 6) very much.

"...became strong..." (Shemot 1:7)

Usually all the newborns who are born with twins or more (i.e., triplets, quadruplets, quintuplets, or sextuplets) are weak, and the miracle was that they were strong, as it says "...became strong..." (Shemot 1:7)

"... they were fruitful, teemed, multiplied..." (Shemot 1:7)

There are those that explain that the words "fruitful" and "multiplied" are usually written together, and here there is a separation between those two words because the word "teemed" appears between them, and from this there is a proof that the increase was not occurring in a natural manner. (In the name of HaRav HaGaon R' Chaim Y. Yakovzon ztz"l)

The Four Decrees and the Four Cups

In this week's Torah Portion, it is written that there were four decrees placed upon the congregation of Israel: 1. crushing labor - they were made to serve with crushing labor, 2. the river - the baby boys were to be cast into the river, 3. the midwives - the midwives were instructed to kill the baby boys, and 4. straw - they would no longer be provided with straw but still had to produce the same number of bricks. From this, there are those who add another reason why the Sages established to drink four cups at Passover, because we give thanks that we were saved from the four decrees.

"The Egyptians made the Children of Israel to serve with crushing labor." (Shemot 1:13)

The word for "crushing labor" in Hebrew is "B'parech". The Sages gave an alternative interpretation of the word "B'parech"; that this word is composed of two words "B'peh Rach". In English this literally means "with a gentle mouth", that is to say that the Egyptians at first convinced us to serve them with gentle words. In the beginning the servitude was accepted willingly by the Jews, and afterwards it was forced. As a symbol of that, it was established to eat Maror (Bitter Herbs as exemplified by Romaine Lettuce) on Passover that in the beginning of their growth are sweet and afterwards are bitter. This raises a question, for why was a symbol established to remember a period of time which was gentle, that is to say, when we willingly served? It seems that if we were serving willingly, that was not a difficult decree. And the Katav Sofer explains that when a man is forced to work against his will for someone who was once his friend, this is an extremely difficult situation. For a servant who works for someone who was always his enemy, knows that he is his enemy and that he is enslaved to him. But in the case in which someone behaved toward him with friendliness and love and suddenly changed his heart to become his enemy, and at this time he needs to be enslaved under him, this is a very difficult thing. And therefore the fact that it was at one time with a "gentle mouth", is also a difficult decree.

"And Pharoah commanded to all his people..." (Shemot 1:22)

Rashi says that he also made this decree upon the people of Mitzrayim (Egypt), for on the very day that Moshe was born, his astrologers told him that today the man who will save Israel was born and we don't know if he is a Jew or an Egyptian. Therefore he decreed on that day even on the Egyptians, as it is said "every son that is born" (Shemot 1:22), and it doesn't say "that is born to the Jews". However, the Targum Onkelos (translation to Aramaic by Onkeles) says "every son that is born - that is born to the Jews", so that the meaning is that he only made the decree on the Jews. There are those who explain that the understanding of the Targum is that publicly, Pharoah decreed that the decree would be also upon the Egyptians, for there was no rational reason in the world to decree only upon the Jews. However, the officials of the kingdom secretly received the true explanation of the law, and they explained to those who were appointed to carry out the decree that the intention was - on the Jews. (from Mayana shel Torah)

"...and they kept the boys alive." (Shemot 1:17)

The Sages say that even those who were not viable and able to survive, Shifra and Puah would pray about them and they would remain alive, and that is the explanation of "and they kept the boys alive."

"And G-d did good to the midwives, and the people increased and became very strong." (Shemot 1:20)

The Daat Zekainim explains that this in and of itself was their reward, for the midwives had said to Pharoah that the women of Israel don't need us, and Pharoah had said that they were liars. And when Pharoah saw that there was such an increase in the birthrate of Israel, he changed his mind and said that they had spoken the truth, because it's not possible that only two women could serve as midwives to all of Israel, and if so, the women of Israel were certainly like wild animals that are able to give birth by themselves (without midwives).

Rashi says that when Moshe was born Yocheved was 130 years old. (See Rashi on Shemot 2:1)

The Meforshim ask, why is that when Sarah gave birth when she was 90 years old the Torah calls attention to it: "Shall Sarah -- a 90 year old woman give birth?" (Bereisheet 17:17), and "...Who is the One Who said to Avraham 'Sarah would nurse children'?" (Bereisheet 21:7), but regarding Yocheved giving birth at the age of 130 years, nothing is written about it. And to explain this, the Maggid of Dubno ztz"l tells a parable about two poor people who meet together in an inn. The first one tells the second one that in a certain city they don't give a lot of money to Tzedaka (charity). The second poor person answers him that, precisely in that very city that you mentioned, I received an abundance of charity. The first one asks him "When were you there?, and the other one answers him "On Purim". The first one says, there's nothing noteworthy about that, because on Purim everyone gives with a good eye to everyone who opens his hand, but I was there on an ordinary day. And the Maggid of Dubno applies this parable to childbearing of Sarah and Yocheved. In the case of Sarah, it was not a time of miracles, and therefore it was very noteworthy when she gave birth at the age of 90. But in the case of Yocheved, it was at a time of many miracles in connection with childbirth -- women were giving birth to sextuplets (6 children simultaneously), and they were giving birth in the fields, and there was food available in the fields for the babies, etc. And therefore at that time, it was not noteworthy that Yocheved gave birth at the age of 130.

"And Pharoah's daughter went down to bathe at the river..." (Shemot 2:5)

Teachers of Mussar (Ethics) say that when Pharoah's daughter went down to the river, Moshe's sister certainly thought and prayed that Pharoah's daughter would not see him and was greatly distressed about what would be. And afterwards when Pharoah's daughter took the basket she certainly was already entirely giving up hope and in great fear. And in the end, Pharoah's daughter herself saved him, and from that came the salvation of all of the people of Israel. We see from this that it is impossible to know from where salvation will come.

"...and she sent her maidservant..." (Shemot 2:5)

The word for "her maidservant" in Hebrew is "Amata". This same Hebrew word can alternatively be translated into English as "her arm". Rashi brings an explanation that her forearm lengthened, and it is written in the Midrash that it lengthened by 60 Amot (in English: cubits). It has been asked, if Moshe's basket was so far away in the river, why did she think at all to extend her arm? The explanation is that a man needs to do everything that is within his capability and to rely upon Hashem that He will help him. Similarly, Pharoah's daughter extended her arm and didn't think about how her arm would reach the basket which was far away, and Hashem helped her. [from Teachers of Mussar (Ethics)]

The 10 Names of Moshe

Moshe had 10 names, as is written in the Machzor in the Piyyut of Simchat Torah ("Sisu V'Simchu B'Simchat Torah"): 1. Moshe, 2. Netanel, 3. Shemayah, 4. Avi Socho, 5. Avi Zanoach, 6. Chever, 7. Yekutiel, 8. Tovia, 9. Yered, 10. Avigdor. And in any event, he is called "Moshe", in order to let us know the greatness of the miracle that the daughter of Pharoah herself saved him and did a great kindness with Moshe. Therefore, the Torah puts emphasis on the name Moshe in order to praise those who do kindness with the children of Israel.

"...and moreover he drew water for us..." (Shemot 2:19)

There is saying that goes: "Everything that people do, they are only doing it to themselves." The Sages say that at the time that Moshe removed Pharoah's crown from his head, Bilaam said that it was necessary to kill him, and Yitro said that it was necessary to test him with glowing hot coals. If so, Yitro saved Moshe (since Moshe reached for the coals instead of the crown), and also, afterwards, Moshe saved the daughters of Yitro at the well. In addition, the Da'at Zekainim brings that the Midianites threw the daughters of Yitro into a well because Yitro had abandoned their idol worshipping practices, and Moshe saved them as it is written "...and moreover he drew water for us..." (Shemot 2:19), that is, he gave us water, and he also saved us from the pit. This is alluded to, because the Hebrew word for "drawing" with the root letters "Dalet-Lamed-Hey" (meaning "draw") is written twice in this verse. [That is, one time refers to the drawing up of the water from the well, and the other time refers to the drawing up of the daughters.] In addition, there are those that say that Yitro threw Moshe into a pit, and Tziporah threw bread into the pit, and that was a great goodness to Moshe. And therefore, afterwards, Tziporah merited that Moshe would be her husband, and also Yitro merited that Moshe would be his son-in-law. And that is why people say, "Everything that people do, they are only doing it to themselves" (from the Be'er Yosef).

The Questions that Moshe asked at the Bush

1. "Who am I..." (Shemot 3:11) - how am I important enough to speak with kings? And Hashem said to him "...because I will be with you..." (Shemot 3:12).
2. Moshe asked, what merit does Israel have that they should be brought out? And Hashem said to him, that Israel would serve Him on this mountain when they receive the Torah (Shemot 3:12).
3. Moshe asked what he should say when Israel will ask regarding Hashem, "What is His name?" (Shemot 3:13) And Hashem said to him "Ek-yeh Asher Ek-yeh" (In English: "I Shall Be What I Shall Be") (Shemot 3:14).
4. Moshe said: "but they won't believe me...." (Shemot 4:1) And Hashem said to him that he should do for them three signs: the snake, his hand that would become stricken with tsaraat (leprosy), and blood.
5. Moshe said "...I am not a man of words..." (Shemot 4:10), meaning that he had a speech impediment. And Hashem said to him, "...I will be with your mouth..." (Shemot 4:12).
6. Moshe said "...Please send whomever you You will send" (Shemot 4:13), meaning that He should send the person He was accustomed to send, and that was Aharon. And it is written "and the anger of Hashem was kindled..." (Shemot 4:14). And He said to him, that in truth you needed to be Kohen and your brother Aharon the Levi, and because you refused, Aharon will be Kohen and you will be Levi. And regarding the reason he refused to be the Shaliach (agent) and wanted Aharon to be the Redeemer, Rashi explains that Moshe was worried about the honor of Aharon who was older than he was. And Hashem said to him, "...and he (Aharon) will see you and will be happy in his heart" (Shemot 4:14), and in truth, because of this Aharon merited to have an item of jewelry on his heart, and that is the Choshen.

"...Please send whomever You will send..." (Shemot 4:13)

The Ramban says that Moshe meant, anyone whom You will send no mattter who he is will be better than I am, and this was from the great humility of Moshe.

Why did Moshe have a speech impediment?

There are those that explain that the reason Moshe had difficulty speaking, was so that people wouldn't say that because he spoke well that he was able to convince Pharoah to send out the Jewish people. And in addition, the Jewish people had received a tradition that if someone came and said "Pakod Pakaditi" (In English: "I have surely remembered") (Shemot 3:16), it would be a sign that the time of Redemption had arrived. And Moshe, even though he had a speech impediment and was not able to pronounce the letter "P", in spite of that he said "Pakod Pakaditi" perfectly, and then they knew clearly that the time for Redemption had come.

The Torah Portion of Shemot has 124 verses.Haftora: "Haba'im Yashreish" (Yeshayahu 27 until "V'nilkadu", and then we skip to Chapter 29:22-23)

We say Borchi Nafshi.

May you all have a light-filled and happy Shabbat.
Shabbat Shalom.

This is the beginning of the days known as SHOVAVI"M T"T (Translator's Note: The term SHOVAVI"M T"T is made up of the the initial letters of the names of the Torah Portions for this week and the next several weeks: Shemot, Va'eira, Bo, Beshalach, Yitro, Mishpatim, T'rumah, Tetzvaveh. The initial letters of these Torah Portions are: Shin, Vuv, Bait, Bait, Yud, Mem, Tav, Tav and together those spell the two words SHOVAVI"M T"T. The period of time known as SHOVAVI"M T"T is an auspicious time for repentance. Note that the word for repentance in Hebrew is Teshuvah, and the root of this word is linguistically related to the word SHOVAVI"M.)

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772