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Parsha Perspectives

by OZER ALPORT

ויהי בימים ההם ויגדל משה ויצא אל אחיו וירא בסבלתם וירא איש מצרי מכה איש עברי מאחיו ויפן כה וכה וירא כי אין איש ויך את המצרי ויטמנהו בחול

“It happened in those days that Moses grew up and went out to his brethren and observed their burdens; and he saw an Egyptian man striking a Hebrew man, of his brethren. He turned this way and that and saw that there was no man, so he struck down the Egyptian and hid him in the sand.” (Exodus 2:11-12)

Many people claim that their ultimate goal in life is to achieve greatness, to become an אדם גדול (great person). However, questioning them as to the specific benchmark which should be used to measure one’s success will yield wildly varying answers. Some define success by the size of their bank account and the amount of respect they command, others claim that it is measured by one’s interpersonal skills and the acts of kindness he performs, and a third group may argue that it means becoming a wise Torah scholar. How does Judaism define greatness?

The Torah tells us that Moshe grew up, went out and saw the suffering of his Jewish brethren, and rescued one of them from the hands of his oppressor. The Maharal observes that while all children naturally grow older, the Torah is teaching us that the true meaning of “growing up” is the ability and willingness to share in the pain and suffering of others and to allay it whenever possible.

Rav Eliyahu Chaim Meisels was a great Torah scholar who served as the Rav of Lodz in Poland. He was famous for his concern for the poor and downtrodden, and stories of his compassion for them abound. He was once asked by his good friend Rav Chaim Ozer Grodzenski, the Rav of Vilna and leading Rabbi of the generation, why he never published a work of his Talmudic novellae as was common for scholars of his ilk.

Rav Meisels took out an old, tattered notebook. He explained that this book, containing a detailed list of all of the charity and interest-free loans he had distributed throughout his lifetime, was the most important book he could take with him to the next world. Shortly before Rav Chaim Ozer’s death, he commented that although his classic work Achiezer was indeed a masterpiece and worthy of the utmost respect, he now realized that Rav Meisels had been correct. The primary work he looked forward to taking with him to the World to Come wasn’t the book he had authored with his pen, but the book he had written with his deeds of chesed (kindness).

The Shelah HaKadosh, Rav Yeshaya Horowitz, writes that if a person wishes to know the true inner meaning of any word, he need only examine the meaning of that word the first time it appears in the Torah. Searching for the word גדול, we needn’t go too far, as it first appears in Bereishis 1:16 (את המאור הגדל לממשלת היום ואת המאור הקטן לממשלת הלילה), when the Torah relates that Hashem made the large light – the sun – to rule by day, and the smaller one – the moon – to dominate by night.

On a simple level, it would appear that the first use of this word merely refers to the mundane fact that the sun is physically larger than the moon, hardly inspiring in our search to understand the Torah’s definition of greatness. However, the Bostoner Rebbe notes that in searching for some deeper significance, we must consider the scientific relationship between the sun and the moon.

To the uneducated eye it would seem that the sun provides light during the day and the moon by night. However, the reality is that the moon is incapable of independently generating its own light. More correctly, the sun gives us light during the day, and at night the moon reflects the sun’s light. In this sense, the sun is the giver and the moon is the receiver.

Applying this lesson to ourselves, the Torah is indeed teaching us a profound message. In our quest for true greatness, we must bear in mind that success isn’t only measured by how hard we work, pray, or study Torah, but by how much we emulate the “great” sun by sharing our warmth and light with others!

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. HOW SOON THEY FORGET

“And a new king arose in Egypt who did not know Yosef.” 1-8

Rav and Shmuel [disagree over this point]. One said that he was a new king in the literal sense and the other said that he enacted new decrees as if he did not know of Yosef [and what he done to save Egypt.] — Rashi

Both of these opinions are valid since he was born while Yosef was in prison and therefore was only a child during Yosef’s reign and did not know much about him. — Rabbeinu Bachya

For any Egyptian, much less the Pharaoh himself, to forget Yosef and his enormous contributions to Egypt, defies all logic. Yet, those familiar with Jewish history recognize this pattern all too well. First the Jews are greatly appreciated for their contributions to society and the economy, and then fear and jealousy sets in and they are viewed as dangerous subversives. There was no more loyal citizen than Yosef, yet in the end, it was all forgotten by the Egyptians. Only by retaining their Jewish identity did his descendants manage to transform their experience in Egypt into a positive one.

2. SALES EXPERIENCE NOT REQUIRED

“Moshe pleaded with Hashem, ‘Please my Lord, I am not a man of words, not yesterday, nor since the day before, not since the very first time You spoke to Your servant, for I find it difficult to speak and find the right language.’” 4:10

It would seem unbecoming for Hashem to send so unsuited an emissary on a mission that required articulacy and expressiveness. Why did Hashem not miraculously cure Moshe of his speech impediment prior to sending him on his mission? The answer is that Moshe, who sought to be exempted from this responsibility, did not pray to be healed and therefore he wasn’t. — Ramban, Rabbeinu Bachya

Moshe argued that since he had left Egypt many years earlier, he did not feel that he could express himself adequately in Egyptian. Aaron however, had remained there all this time and was fluent in the language and therefore he should be charged instead with the duties of speaking to Pharaoh. — Chizkuni

It is ironic that the messenger chosen to represent Hashem to the Jewish people and persuade them to accept a Torah lifestyle should be someone who lacked oratory skills. Contrast this with the founders of other religions, many of whom possessed superior public speaking ability and charisma. When the message is authentic, it needs little packaging to enhance its marketability.

3. PERSONAL AND NATIONAL OBLIGATIONS

“Moshe went and returned to Yeser, his father-in-law, and said to him, ‘Let me now go and return to my brothers in Egypt, and see if they are still alive.’ Yisro said to Moshe, ‘Go in peace.’” 4:18

And returned to Yeser - in order to obtain permission, for he had sworn to him [that he would not leave without his permission]. — Rashi

“Moshe said to Hashem, ‘Yisro accepted me, brought me into his home, and treated me with honor. I dare not leave without his permission.’” — Shemos Rabbah 4:2

Moshe was now on a mission from Hashem to speak to Pharaoh, save the Jewish people, and lead them to Sinai. This may well be the single most important position ever held by a human being. Nevertheless, Moshe realized that his new responsibilities didn’t override or absolve him of his responsibilities or obligations to the common man. Yisro was deserving of his appreciation, and he could not leave on his mission before demonstrating his gratitude and loyalty to his father-in-law to whom he was so indebted. Great leaders recognize that their national responsibilities are not in place of, but in addition to, their personal obligations.

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Partner Talk

IN ODD WE TRUST

by RABBI ELAZAR MEISELS

In our last column I promised to discuss why people are attracted to the inauthentic versions of Kabbalah when there is so much reliable Torah readily available in a variety of mediums. In this issue I present three ideas to partially explain this strange phenomenon.

NEVER UNDERESTIMATE THE INFLUENCE OF STAR POWER

With all the modern advances in science and technology, critical thinking is still a lost art. In fact, man’s diminished capacity for critical thinking has been well documented in books like Dr. M. Scott Peck’s bestseller The Road Less Traveled. This, in part, explains why shallow and often socially dysfunctional media stars hold sway with the general public. With a dearth of genuine role models, society turns to its most visible and materially successful to guide them in all matters, from the mundane to the divine.

It would not be unreasonable to assume that the purveyors of “pop-Kabbalah” do not welcome Hollywood’s finest into the fold out of a sincere desire to reach those most in need of spiritual succor. They’re all too aware of the stars’ influence in society and sadly, it has worked out remarkably well for them.

THE FIX IS IN

We live in what is often referred to as the “quick-fix” generation. This may be a convenient option but it’s rarely capable of producing quality results. To appreci ate the full richness and spiritual benefits of Judaism, one must invest a great deal of time and effort. The lure of a Judaism that promises the benefits minus the requisite hard work is very strong. After all, why keep kosher when you can attain a similar spiritual high by drinking “Kabbalah Water?” Thrice-daily prayer services seem awfully cumbersome when contrasted with scanning unintelligible phrases with your eyes for a few minutes each day!

The fact is, however, that one of the reasons the Torah was given on a mountaintop was to convey to us that it require’s a climb to enjoy it’s manifold benefits. There simply are no shortcuts. Educated to believe that Judaism must be fun, relevant, hip, exciting, and effortless, this lesson has, sadly, been lost on many.

HUNGER DRIVES US MAD

My favorite explanation of this phenomenon however, is based on an insight that I once read in the name of Rabbi Yosef Shlomo Kahanamen zt”l, the Ponovezher Rav. The Medrash writes:

“The world has been afflicted by ten famines. One in the times of Adam, one in the times of Abraham and another during Isaac’s lifetime…one during the times of Eliyahu…and one that has yet to arrive [at the end of days] as it is written, ‘Behold, days are coming, says Hashem Elokim, and I will send famine into the land, not a famine for bread nor a thirst for water, but to hear the word of Hashem.’ Rus Rabbah 1:4

Rav Kahanamen pointed out the obvious difficulty in understanding this Medrash. The first nine famines mentioned in the Medrash were catastrophic events. The absence of food and drink left people famished and often they starved to death. The last famine, which will occur in the pre-Messianic era, would seem to be the exact opposite of this. . It will not be, “a famine for bread nor a thirst for water, but to hear the word of Hashem.” What could be better than a thirst to hear the word of Hashem? Isn’t that the most desirable of circumstances?

Nutritionists advise against shopping while one is hungry. The hungrier a person is, the more likely he is to make unwise food choices in a desperate attempt to stave off his hunger. He will thus fail to seek out healthier and more nutritious choices.

The danger of the “thirst to hear the word of Hashem” is precisely this. The hunger will be so great that people will reach for anything in a desperate attempt to stave their spiritual hunger. Indian ashrams, New-Age cults, Buddhism, Kabbalah, and many other pseudo-spiritual alternatives will suddenly appear viable options, and the well-meaning seekers will not search beyond those offerings for their spiritually deprived souls. I believe that the Kabblah trend is a clear realization of the prophetic words of the Medrash.

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

א) Many significant events in Moshe’s life are associated with water: being placed in the river at the age of 3 months, meeting his future wife by a well, warning Pharaoh about the plagues next to the river, performing the first two plagues (blood and frogs) via water, splitting the Red Sea for the Jewish people and drowning the Egyptians in it, and eventually dying as a result of his sin in bringing forth water from the rock. As there are no coincidences in the Torah, what connection could there be between Moshe and water?

ב) We are told precious little information about Moshe’s childhood and his qualifications to be the leader and redeemer of the Jews. In the 27 short verses from his birth until Hashem speaks to him from the burning bush, all we are told about is his compassion for a Jewish slave being beaten by an Egyptian taskmaster, his questioning two Jews about why they were fighting with one another, and his saving Yisro’s daughters from shepherds who were mistreating them. How are these 3 episodes specifically chosen to teach us on what basis he was selected as the savior of the Jewish people?

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Hey I Never Knew That

Amazing Insights About the Weekly Parsha

by OZER ALPORT

1) Q: Rashi writes (2:3) that Moshe’s parents were able to conceal him for 3 months after his birth because he was born at the beginning of the 7th month of pregnancy, and the Egyptians only came to check for him after a full 9 months had passed. What is the significance of the fact that Moshe was born prematurely, and why was he specifically born at that time?

A: The Chasam Sofer (Drashos, 7 Adar 2 5575) writes that the majority of righteous souls are born prematurely due to a tremendous desire to rush into this world to begin serving Hashem by learning Torah and doing mitzvos! In fact, the Seder Olam Rabbah, (Chapter 2) writes that the 12 tribes were all born during the 7th month of pregnancy and now we can understand why. Additionally, the Rosh and Rabbeinu Bechaye note that Moshe Rabbeinu was born on 7 Adar. After concealing him for 3 months, his mother placed him in a basket on the bank of the river. A quick mathematical calculation reveals that the day she did so – 3 months after his birth – was 6 Sivan, the day we know as the holiday of Shavuos, on which he and the Jewish people would later receive the Torah at Mount Sinai!

2) Q: When addressing Moshe from the burning bush, Hashem instructs him to remove his shoes because the ground upon which he is standing is Holy ground (3:5). What is the concept behind removing one’s shoes when standing in a Holy place, such as inside the Beis Hamikdash? According to our societal norms this is considered disrespectful, not a sign of honor!

A: The Shelah Hakadosh quotes the Maharshal’s explanation of why the morning blessing שעשה לי כל צרכי (Blessed are You Hashem…Who has given me all of my needs) is associated with and made on the wearing of shoes. The leather that shoes are made of demonstrates our dominion over animals: we use them to fill our needs. It logically follows that we rule over lower life forms and inanimate objects, and in fact the entire world was created to serve us. The Beer Yosef and Mishmeres Ariel note that it is indeed inappropriate to wear something connoting our control over the world when we are on Holy ground, in front of the Divine Presence. We therefore specifically remove our shoes to remind ourselves Who is the True King.

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Parsha Summary

The small family of 70 souls has become a multitude. The Egyptian government plans, first secretly, later openly, to reduce the Jewish population. It begins with voluntary civic projects, then forced labor, and then decrees to murder Jewish infants. The Jewish midwives, at the risk of their lives, refuse to cooperate with Pharaoh. Yocheved, wife of Amram, Jacob’s great-grandson, gives birth to a premature boy, whom she hides. When this becomes too dangerous, she consigns the baby to a basket which she sets afloat in the rushes of the Nile. Pharaoh’s daughter rescues the baby, and adopts him, hiring his mother to care for him. When the child, Moshe, grows up, he seeks ways to help his own people, and even kills an Egyptian who is beating a Jewish slave. He escapes Pharaoh’s police in Midian. There he assists some girls tending their flocks, and is invited to their home. He marries one of them, Tzipora, daughter of Yisro. A son, Gershom, is born to them.

A new Pharaoh rules Egypt. The situation of the Jews worsens. Moshe, shepherding flocks in the desert, notes a bush burning, but not being consumed. Approaching the area, he is called by Hashem, and told that the ground on which he stands is sacred. Hashem proposes to Moshe that he take the Jewish nation out of Egypt. Moshe is reluctant. Hashem assures him that He will be with him, and tells him how to convince Bnai Yisroel, whose skepticism Moshe fears. Moshe may also call upon the elders for assistance. Hashem predicts that Pharaoh, will be stubborn, but that he will finally yield in the face of national disasters. Bnai Yisroel will leave Egypt with wealth, as was promised to Abraham. Hashem instructs Moshe in the use of the “matteh,” a staff which he will employ to demonstrate miracles to Pharaoh. Moshe, still unconvinced that he is the right person, cites his speech handicap. Hashem dismisses this objection also, and expressing anger, insists that Moshe go. He may share the task with his older brother Aharon.

Moshe takes leave of Yisro, and sets out with his wife and two sons. On the road, he is punished and nearly killed for delaying the circumcision of his infant son. Tzipora performs that circumcision, saving her husband’s life. Moshe, announces his mission to the Jewish nation, and they express gratitude for their impending rescue. However, Moshe and Aharon meet with stern resistance on the part of Pharaoh. He will not hear of Bnai Yisroel leaving Egypt even temporarily. He increases the work burden drastically, causing anguish among the people, and even additional suffering for the Jewish supervisors. Moshe complains bitterly to Hashem that he has caused his people more trouble. Hashem advises patience: “Pharoah will chase them from his land!”

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