Click here to view/print in PDF Parsha Perspectives
By Ozer Alport
(וידבר ד' אל משה ואל אהרן ויצום אל בני ישראל (6:13
“And Hashem spoke to Moses and to Aaron and commanded them regarding the Children of Israel”
The Torah tells us that Hashem commanded Moses and Aaron regarding the Jewish people, but it omits the details of the instructions. The Talmud elucidates (Yerushalmi Rosh Hashana 17a) that they were instructed to relate the mitzvah of sending one’s Jewish slaves free after they have worked for six years (21:2).
Rav Chaim Shmuelevitz, who served as head of the Mir yeshiva, notes that this was a peculiar time to command the Jews regarding this mitzvah, which wouldn’t even be applicable until after they had conquered and settled the land of Israel. Why wasn’t it sufficient to wait until they reached Mount Sinai, when they could receive this mitzvah together will all of the others?
In one of the great yeshivos in Europe where the students were renowned for their far-reaching knowledge, the boys were once eating lunch together and discussing a certain Torah topic. One of the boys volunteered his opinion on the subject, to which one of his peers responded, “Don’t you know that what you said is explicitly written in a certain Tosefos (one of the early Talmudic commentaries which is printed on the standard page of the Talmud)?” Upon realizing his oversight, the boy was overcome with shame and humiliation and quickly fled the room.
The student proceeded to spend the next several years in isolation studying with unprecedented diligence and went on to become one of the great scholars of the generation. There was only one problem with his actions: before darting from the room, he forgot to recite the Grace after Meals over the meal he had been eating!
A great Rosh Yeshiva was asked for his thoughts on the propriety of the boy’s actions, and responded, “While I can’t justify the neglecting of a Biblical commandment, one thing is certain. If he would have paused for the few minutes necessary to recite the Grace after Meals, his initial burst of inspiration would have cooled off and by that point he would never have made it out of the room to continue on the path that he did!”
Rav Shmuelevitz explains that the mitzvah of sending one’s servants away is quite difficult. After paying the initial purchase price, one has free help for six years and grows quite accustomed to it. Suddenly, the time comes when the Torah requires that not only must the slave be sent free, but the master must send him away with various gifts.
It was specifically at this time, when they were being told that their own personal redemption was imminent, that they were able to put themselves in the slave’s shoes and appreciate how much he must yearn for his freedom. This, then, was the ideal time to present the mitzvah to Bnei Yisrael. Although the giving of the Torah at Mount Sinai was just around the corner, the interim period would cause them to slightly forget the great joy they had experienced at their own freedom, and would make the acceptance of this mitzvah that much harder.
We all have moments in our lives – an uplifting Torah class, Yom Kippur, or a miraculous “sign” from Heaven – when we see, hear, or experience something which gives us a tremendous flash of inspiration and excitement to change, yet so often the passage of time wears away at that enthusiasm and we are left with nothing. The Torah teaches us that the best way to seize such moments is to immediately make concrete resolutions to practically apply the inspiration so that we may keep it with us forever. return to top
Ozer Alpert can be reached at ozer@partnersintorah.org
In honor of Chaim Steinmetz, a Talmid Chacham.
Shabbat Shalom, Russell
talking points - parshas vA'eIRA
Rabbi Elazar Meisels
1. How Well Did You Fulfill Your Mission?
“This was the Moshe and Aaron, to whom G-d said, 'Bring the Children of Israel out of Egypt in organized groups” 6:26
- There are places where Aaron’s name precedes Moshe’s, and there are places where Moshe’s name precedes Aaron’s. This is to teach us that they were both equally great. – Rashi
Although the Torah teaches us that in the level of his prophecy Moshe was undoubtedly greater than Aaron, the Torah still describes Aaron as Moshe’s equal. This is because although he wasn’t endowed with the same spiritual gifts as Moshe, he achieved the absolute maximum of his potential, just as Moshe did. How well one fulfilled his potential is the yardstick by which G-d measures us.
2. The Objective of the Ten Plagues
“…And I shall multiply My signs and My wonders in the land of Egypt.” 7:3
The plagues served a purpose greater than just to punish Egypt. As the epicenter of culture, idolatry, and philosophy in the ancient world, Egypt was the ideal location for G-d to demonstrate His power and dominion over the universe. Each of the plagues was uniquely designed to demonstrate a specific facet of G-d’s control over nature. It is to symbolize their dual purpose that the plagues are referred to in the Torah not only as plagues, but also as signs and wonders.
3. The Reality of Magic
“Pharaoh summoned his scholars and magicians. The necromancers were able to do the same thing with their magic tricks.” 7:11
- There is no such thing as magic. It is sleight of hand, something only foolish people believe in. – Rambam Hil. Avodas Kochavim 11:16, Moreh Nevuchim 3:37
- These were his astrologers. – Targum Yonasan 7:22
- It is possible for people to harness heavenly forces for profane purposes and override the laws of nature. This is how the Egyptians magicians and others whose feats are recorded in scripture, as well the false Jewish prophets, were able to deceive their followers into believing in the power of idols. – Ramban Devarim 18:9
Regardless of whether magic is real or not, its practice is strictly forbidden by the Torah [Shmos 22:7, Devarim 18:10] and was one of the primary reasons Hashem drove the Cannanites out of the Land of Israel in favor of the Jewish people who did not practice witchcraft. Idolaters rely on magic and sorcery to distract their followers from seeing G-d’s control over the forces of nature. This is the antithesis of mission of the Jewish people: to live lives that testify to G-d’s omnipotence [Devarim 18:13].
4. Who’s More Concerned With the Plight of the Civilians?
“Pharaoh sent word and summoned Moses and Aaron. He said to them, 'This time I am guilty! Hashem is Just, and it is I and my people who are wicked!” 9:27
- Why was Pharaoh more contrite now [during the plague of hail] than at any other time? Pharaoh contrasted his actions with Hashem’s. God warned the Egyptians prior to the plague to save their lives by bringing the people and livestock indoors. Pharaoh and his advisors however, were the wicked ones who allowed people and animals to remain in the fields and be struck by the lethal hail. – Medrash Rabbah Shmos 12:5
So desperate was Pharaoh to ignore the reality of Hashem’s power that he allowed his own subjects to perish at the hands of the plague even while Hashem urged him to save their lives. This is characteristic of the enemies of the Jewish people who are not averse to sacrificing the lives of their own people while the Jewish people themselves do all they can to save them. return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org
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Parshas Va'Eira
Hashem speaks to Moshe Rabbeinu reiterating the promise to give His people the land of Canaan. He has heard the outcries of Bnai Yisroel, and will redeem them from Egyptian bondage with great miracles. Bnai Yisroel are too distraught to be comforted by this message. Even Moshe protests: “if Bnai Yisroel do not listen to me, how can I expect Pharoah to hear me out?” Nevertheless, Hashem commands Moshe and Aharon to speak to Bnai Yisroel and to Pharoah.
The genealogy of Moshe and Aharon is given in detail. Now 80 and 83 years old, respectively, they are sent to Pharoah. Hashem does warn them that the king will not be receptive to His words until his land has been devastated by great punishments. Should Pharoah ask for some sign that Hashem has sent them, Aharon is to throw his staff on the ground before Pharoah and it will become a poisonous snake. At Pharoah’s court, this feat is easily duplicated by Pharoah’s magicians, until Aharon’s staff swallows up the others. Pharoah is unimpressed.
Moshe warns Pharoah that the Nile River will be turned to blood. All animal life in the river will die and the Nile will stink. Aharon initiates this plague. Pharoah’s magicians also turn water into blood, and Pharoah refuses to give in. The waters of Egypt remain bloody for a week. The second plague blankets the country with croaking frogs. They are everywhere, in the ovens, in the dough, in the homes, and in the beds. Pharoah’s magicians can do this, too, but apparently they cannot make the grogs disappear because Pharoah begs Moshe and Aharon to get rid of them. Moshe cries out to Hashem and the frogs die, piling up everywhere and causing a stench in the land. Pharoah remains stubborn.
The third plague brings lice upon man and beast. The magicians cannot duplicate this plague and they call it the “finger of G-D,” but Pharoah is unmoved. The fourth plague is a terrifying mixture of wild animals roaming the land everywhere but in Jewish Goshen. Pharoah relents a little. He will allow the Jews to worship together, offering sacrifices in Egypt. Moshe refuses, so Pharoah agrees that they may all go outside Egypt for 3 days if Moshe will just remove all the wild animals. This is done, but again Pharoah refuses to honor his promise. A terrible pestilence upon the animals is announced next. Animals owned by Egyptians lie dead everywhere, but no animal owned by a Jew suffers. Pharoah refuses to yield.
The sixth plague is a skin disease called boils, initiated by Moshe and Aharon tossing handfuls of soot heavenward. The soot returns to earth causing havoc throughout the land. The court magicians cannot even appear before Moshe in their distress.
The seventh plague, hail in a strange mixture of fire and ice rains down destruction on everything which is not indoors. Those who fear Hashem’s word take their slaves and livestock in from the fields. Crops and trees are destroyed. Only Goshen is spared. Pharoah begs for the hail to end. Moshe promises to pray when he leaves the city “in order that Pharoah know that Hashem owns the earth.” Moshe prays for the hail to end, but Pharoah takes back his word. return to top
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Moral Sentry
Dear Rabbi:
I starting wearing tefillin about a half a year ago, and it’s been a great experience. Over the time, I’ve learnt more and more about the significance of each part of this mitzvah. One question I still have, though is this: why do we have to lay tefillin in such specific places? Why can’t I just put it somewhere on my head and arm?
Thanks, Larry S.
Great question, Larry. Every detail of Jewish law really does have tremendous significance, far beyond what most human minds can fathom. Developing an understanding and appreciation for mitzvos is a process, and you never know where you’re going to get your information from. Here’s the story of a recent scientific discovery which may give an exciting new insight into the exact placement of tefillin shel rosh. Researchers now believe that they have identified the “moral center” in the brain. A bizarre accident that occurred to Phineas P. Gage in 1848, which had remained an enigma until computer imaging was brought to bear, has ultimately lead to the solution. Phineas was a 25 year old foreman for a New England railroad . who routinely drilled holes in large rocks, poured in blasting powder, laid fuses, and covered the explosives with sand. After tamping these miniature bombs with a long metal rod, he would light the fuses and run for cover from the explosions and shattering rocks. One September day, Phineas was momentarily distracted and began tamping the blasting powder in a hole before the sand was added by his assistant. The powerful explosion sent the tamping rod (3 ½ ft. long by 1 ¼ in. diameter) through his skull. Miraculously, Phineas soon stood up, began talking normally, and recovered within a couple of months! However, he became a different man--he could no longer make ethical decisions. Physically, he was unchanged (except for the loss of an eye); his memory and high intelligence were intact. However, he evidenced loss of respect for social conventions. His friends reported that, “Gage was no longer Gage.” He began using profane language, lied to his friends, and could not be trusted to honor his commitments. Phineas passed away 13 years later, and his personal physician, sensing that important neurological knowledge might one day be gleaned from this medical curiosity, urged his family to bequeath his skull to Harvard medical school. One hundred thirty years later, by dint of a forensic, medical, and computer tour de force, it was determined that the rod had affected both frontal lobes. Recently, a number of patients with bilateral frontal lobe damage have been studied, and it was discovered that they behaved very much as Phineas did. Although they were once upright citizens, they could no longer be trusted nor stay employed. Where does brain imaging determine this “moral center” to be located? It is situated behind the forehead and the eyes, underneath the area where the Tefillin shel rosh (the head phylacteries) is placed! What does this mean to us? . All of a Jew’s actions and desires in this world should be ruled by the principles detailed in the hand-written passages that are placed inside Tefillin. These passages recount our redemption from Egypt, which evoke profound feelings of indebtedness and subservience to G-d our Redeemer, as well as the Shema, which reminds us of His Oneness and commands our love for Him. If indeed modern science is correct in locating the “moral center” within the human brain, could a more appropriate placement for the head Tefillin be selected? All of the myriad decisions a Jew is called upon to make daily, in essence, must be guided by the principles of Tefillin—eschew one’s personal interests, subjugate the decision to G-d’s Will as revealed in His Torah, and carry out the decision energized by one’s love of Him. Do you believe the morality of our century would be improved if protected by the Tefillin sentry? return to top
Rabbi Reuven Drucker can be reached at rabbidrucker@partnersintorah.org
Hey, I never knew that!
Amazing Insights About the Weekly Parsha
By Ozer Alport
1) Q: In what way was the 3 rd plague, the plague of lice, different than all of the other plagues?
A: A number of our greatest Rabbis – Maimonides, Rabbeinu Yonah of Gerondi, and the Vilna Gaon – write in their commentaries to Ethics of Our Fathers (5:4) that during the plague of lice, the lice also infested the land of Goshen where the Jews lived, but they didn’t cause them any suffering as they did to the Egyptians. Rav Chaim Kanievsky suggests the reason f or this peculiarity was that in the first two plagues, Pharaoh’s magicians were able to replicate the actual plague. As such, the only proof that Moses and Aaron’s plagues were caused by Hashem and not by s orcery was the fact that they miraculously stopped at the b orders of the Jewish land of Goshen. In the plague of lice, however, Pharaoh’s magicians were unable to copy the plague and freely admitted that it had surely been perf ormed by Hashem, and therefore there was no need f or the additional miracle of preventing them from entering the land of Goshen. Rav Shmaryahu Arieli brings a strikingly simple proof for this astonishing fact. Rashi writes (Bereishis 47:29) that one of Jacob’s reasons f or requesting that Joseph not bury him in Egypt was to avoid the lice which would be crawling throughout the land. If, however, the lice were nowhere to be found in the land of Goshen, then Jacob could have simply made Joseph swear to bury him there, and not burden him to carry his body all the way to the land of Israel. Jacob must have known that the land of Goshen, too, would be infested and the only recourse was burial in the land of Israel.
2) Q: After listing Jacob’s grandchildren from his two oldest sons, Reuven and Shimon, the Torah records ( 6:14-16), “And these are the names of the sons of Levi in order of their birth: Gershon, Kehas, and Merari.” Why does the Torah emphasize that it is stating the names of Levi’s sons, a point which isn’t mentioned with regard to the sons of Reuven and Shimon?
A: The Shelah HaKadosh answers (based on Rashi’s comment 5:4) that the tribe of Levi wasn’t included in Pharaoh’s enslavement of the rest of the Jews and theref ore lived relatively easy and comf ortable lives. It would have been easy f or them to isolate themselves in Goshen, learning T orah all day, and turning a blind eye to the plight of their brethren. In order to combat such natural feelings, Levi specifically gave his children names which would eternally remind them of the suffering of the rest of the Jews. The name Gershon alludes to the fact that the Jews were considered f oreigners and temp orary dwellers in Egypt, not fitting in and belonging there no matter how easy life may have been in Goshen. K’has hints to the fact that the backbreaking lab or left their teeth on edge, and Merari – containing the same root as mar or, the bitter herbs we eat at the Seder – refers to the bitterness of the Egyptian enslavement. So many times we hear of pain and suffering – with illness, jobs, finding a spouse, raising children, or in Israel – and our first reaction is to dismiss it as not germane to our comf ortable lives. Levi teaches us to feel along with our bretheren; the suffering of every single Jew is indeed relevant to us. return to top
Ozer Alport can be reached at ozer@partnersintorah.org
Parsha Talk: For discussion around the Shabbos Table
If you or your guests come up with an original answer, please forward it to parsha@partnersintorah.org
1) The first three miracles performed by Moses and Aaron to intimidate Pharaoh – turning a staff into a snake and the plagues of blood and frogs – were duplicated by Pharaoh’s magicians. Wouldn’t it have been more appropriate for Hashem to have Moses approach Pharaoh with irreproducible signs which would truly inspire him with fear and awe?
2) Rashi writes (6:13) that in instructing Moses and Aaron to approach Pharaoh and demand the release of the Jewish people, Hashem also commanded them to speak respectfully to Pharaoh and to give him the honor to which a king is entitled. As Pharaoh was among the greatest oppressors of the Jews in history, why was it so important that he be treated with dignity? return to top
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