Tag Archive for Pharaoh

Tisha B’Av and the 9 days…let’s party!!!!

August 24, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of
Rabbi’s Yissachar frand, Baruch Dopelt
Fasting is not the easiest and the most popular aspect of Judaism, however, one is required unequivocally to do so. It’s part of the package deal. There are six fasts in our Jewish calendar year. The way to remember them is by this little rhyme: boy, girl, long, short, black and white. Boy is Tzom Gedalia; Girl is Ta’anit Esther; long is 17 of Tamuz (for it’s the longest); short is 10 of Tevet; White is Yom Kippur and black is the 9th of Av.
 Interestingly, black is always associated with the 9th of Av because of the major bad luck the Jewish nation had experienced.  Our sages teach that the ninth day of Av is a cursed day that is eternally destined for bad luck and tragedy.  Over the years we have wrote of tragedies that have fallen upon us starting from the three weeks leading up to the fast day. This year, perhaps what looms in many is the dangerous Iran nuclear deal with the United States which was finalized during this period. What a disaster!!

 The first nine days of the Hebrew month of Av, culminating with the fast of Tisha b’Av,  are days of national mourning, when we contemplate the nearly 2,000-year-long galut, the physical and spiritual displacement of our nation.
No one likes being sad. People gravitate to happy moments. We always reminisce subconsciously selecting and magnifying the good times of our lives and abandoning the unhappy moments. Interestingly, even when we recall a negative aspect of our past it’s usually sugarcoated and minimized. That’s human nature. We prefer the smiley Politician, the happy home maker, the cheery waiter, the polite banker.
 Though festivities are inappropriate for these days, there is one avenue of joy that is permitted-joy associated with serving G-d, the joy of a mitzvah, in particular a siyum (the completion of a tractate of the Talmud-which is both a mitzvah as well as an academic feat). In fact, the celebration of certain mitzvot overrides the sorrowful nature of the moment, and calls for a seudat mitzvah-a celebratory mitzvah meal during which course the mourning practices of these days are relaxed.  On those celebrations in particular meat which is usually prohibited during the 9 days is served. Some even allow music.
 My friend invited me to one of those; however, it seemed a little odd. I suspected since he being a big party goer and his neighborhood always is a little excessive of serving the best of everything at kiddushes, weddings, bar mitzvot, this invite was sort of forced out of sheer effort to party. A sham you might say; an excuse to eat pastrami and garlic hotdogs. Perhaps to say, hey we can do it in the confines of Halacha-HA- HA. However, there is a deeply rooted, mind boggling, reason for having this festive occasion during the nine days and it makes perfect logical sense!!!
There is a Gemara in tractate Shabbat that mentions Abaya – one of the prominent figures of the Talmud would pay for the celebration of his friend’s completion of a tractate and invite the entire Rabbinical body, making it a public display, even though it was thought to be a private event.
    There is a Chassidic tradition where there is participation in a siyum during each of these nine days!! The question is why? Why some do celebrate deliberately? Isn’t that act putting a slight on the mourning period; isn’t that insulting the ones who perished on account of that day? Isn’t that putting salt on the wound of the bitter pill our ancestors experienced? One has to realize the ramifications of these dark days. Tisha B’Av is brutal. Do people realize it’s Tisha B’Av!!
 Let’s examine a few famous incidences in our history in particular, Rabbi Akiva, Moshe and Apter Rebbe and perhaps we will get a better understanding of this action.
During the period of Sefirat HaOmer, 24,000 students of Rabbi Akiva died. Our sages say it was because they did not show proper respect for one another [Yevamot 62b]. This seems to be a rather serious punishment for such a light offense. Why were they deserving of such harsh judgment?
 Perhaps, film writers took their romantic story line from this particular Gemara. It sure sounds familiar. The Talmud [Kesubot 62b] relates the story of an ignorant shepherd named Akiva, who Rachel – the daughter of the wealthy Kalba Savua wished to marry. She fell in love with him according to the Gemara, because he was “modest and a good person”. She knew that if he would apply himself to Torah studies, he would become a great scholar. Her father threatened that he would disown and disinherit her if she married such an ignoramus. She married him anyway. They were paupers for 24 years. We know the rest of the story.
Tosfot (one of the prominent commentaries in the Talmud) in Tractate Ketubot asks how it could be that the Gemara there describes Rabbi Akiva as a “good person” when the Talmud elsewhere [Pessachim 49b] says that Rabbi Akiva (when he was an ignoramus) used to hate Torah scholars and would (if he could) bite into them like a donkey.  Boy, that sounds familiar, it seems like history repeats itself. I know a few of those that have sharp teeth. Tosfot answers that Rabbi Akiva expressed this attitude not out of hatred for Torah scholars per se, but out of resentment that they kept themselves aloof from the masses. He perceived (perhaps erroneously) haughtiness on their part and therefore could not stand such perceived arrogance.
Tosfot means that Akiva was, in fact, a good person – so good that he could not tolerate it when others put on airs and looked down on the masses. He felt that this was an affront to other (simpler) people and – good person that he was – felt an urgency to defend the honor of even simple people who were ignoramuses.
Given the fact that Rabbi Akiva was such a righteous and pious individual when it came to defending the rights of even simple ignoramuses, the critique of his students was all that much greater for not following in their master’s footsteps regarding showing honor for their fellow students. For that harsh critique, they unfortunately died during the days of the Omer.
 So we see the important emphasis Rabbi Akiva places on “love thy fellow man like yourself”
Another interesting aspect of our concept of brotherly love is this story of the Chassidic Rabbi called the Apter Rebbe.
The Apter Rebbe was known by his book called Ohev Yisrael [lover of Israel]. The Apter Rebbe was, as the name of this book implies, an exceptional proponent of the commandment of loving one’s fellow Jew. He was accustomed to say that in every single Torah portion there is an allusion to Ahavat  Yisrael (the mitzvah of loving a fellow Jew).
One of his Chassidim came to him and asked where such allusion was to be found in Parshas Balak. A general reading of this parsha certainly turns up no such reference.
The Rebbe looked at the Chossid in surprise and told him there was an obvious allusion — the name BaLaK is an acronym for the words V’ahavta L’Reacha Kamocha [You shall love your neighbor as yourself] [Vayikra 19:18]! The Chossid looked at the Rebbe in surprise and protested, “But Rebbe, Balak is spelled Bet Lamed Kuf and the words in the pasuk [verse] teaching we should love our neighbor begin with the letters Vov Lamed Chaf? – You are matching a Bet with a Vov and a Kuf with a Chaf to make this allusion!” [The matched letters make the same sounds, but are different letters.]
The Apter Rebbe responded with something that was more than just a whimsical quip. He responded with a profound insight saying: “You have been my Chossid all these years. Haven’t you learned yet that when it comes to ‘Ahavat  Yisrael’, you can’t be so precise about the exact lettering “?
The Apter Rebbe knew very well how to spell Balak. But he was teaching his disciple the lesson that when it comes to Ahavat Yisrael, there must be an elasticity. We have to cut people flak. We have to be a little more tolerant, a little more open, a little more willing to bend.
Love thy neighbor like yourself requires tolerance, patience, this is what the Alter is trying to convey.
 
One of the most impressive displays of psychological tactics to subdue a nation in the history of the world was Pharaoh – the King of Egypt. By luring in the Israelites into slavery was a masterful plan. However, Pharaoh underestimated Moshe’s Empathy For His Brethren.
 The enslavement was so intense that even when Moshe came to Klal Yisrael to announce their impending redemption, the pasuk [verse] informs us that “They were unable to listen to him out of shortness of spirit and hard work.” [Shmot 6:9]
Rav Yonasan Eibeshutz [Tiferet Yonatan] asks why Pharaoh excused the entire Tribe of Levy from servitude. It seems uncharacteristic of the ruthless ruler to give such a courtesy. Rav Yonasan Eibeshutz answers that Pharaoh saw through his astrologers that the eventual redeemer of Israel would come from this tribe. Pharaoh reasoned that a person who was not part of the pain and suffering of the people would never be able to redeem them. Simply, he would not be able politically to rally the people behind him. The masses would discount his ability to lead them by virtue of the fact that he was not one with them during their time of suffering.
This indeed is how Rav Yonatan Eibeshutz interprets the above referenced pasuk. The people were not able to listen to Moshe because of the fact that they had experienced shortness of spirit and hard work – and he never had. Moshe lived in the lap of luxury. They were not ready to listen to him or to let him become their redeemer!
Pharaoh’s logic seemed very reasonable. So where did he go wrong? His error was that he underestimated what the Torah highlights as the most prominent character trait of Moshe. If we look back in Parshat Shmot, we notice that there is very little we are told about Moshe before he became the leader. We are told “Vayigdal Moshe” [Moshe grew up], which Rashi says means he became prominent in Pharaoh’s household – he became a prince. He could have stayed in the luxury of the palace and sufficed with saying a few chapters of Tehillim for his brethren. But Moshe went out. He went out to see what was happening with his brothers and he saw their suffering. He risked his life by killing the Egyptian, thereby taking part in the misery and the drama of his brethren’s enslavement. He identified not only with the “macro” suffering of his brothers, but with that of each individual, as indicated by his rescue of the unfortunate Jew being beaten by the Egyptian. Even when two Jews were fighting, he came to the rescue of the victim, again demonstrating his attribute of empathy and association for the burden of his fellow man (noseh b’ol chaveiro). In Midyan, he again came to the rescue of Yisro’s daughters because his personality could not tolerate oppression. Finally, we are told that he watered the flocks.
In all these descriptions, the Torah emphasizes over and over again that Moshe demonstrated the character trait that Pharoah thought he would never have – the attribute of empathy for the suffering of others. Logically, Pharaoh was right, but he underestimated Moshe’s strength of character that despite the fact that he was not part of the enslavement, he did feel the pain as acutely as anyone who experienced it personally.
 There are many examples we can bring from the Torah and the pattern all equals to AHAVAT YISRAEL. G-d is promoting unity. He didn’t destroy the generation of the tower of Bavel because the culprits showed some degree of unity. Can one imagine how G-d would feel if we showed a genuine feeling toward our brethren.
The Sages have said that the primary reason for the Temple’s destruction was the lack of love and harmony between Jews. Sharing in the joy of another, the one who completed the tractate, is a demonstration of Jewish unity-which reverses the cause for our predicament, and therefore brings it to an end. For this reason we purposely have the siyum. It is this action, the happy cherished moment even with people one doesn’t know, fixes what was broken and would turn the black Tisha B’Av into a united festive party.

The influence of the evil empire

January 25, 2015 Uncategorized No comments

 

There are two interesting questions pertaining to the Jews leaving Egypt. Firstly, one would think that when leaving Egypt, the Parsha would start off with trumpet-like-fiesta introduction. After all, it’s been two hundred and ten years under slavery and now the Jews are free; free to serve G-d, free to keep Shabbat, free to do all the mitzvot, free to have nice kiddushes on Shabbat!! Instead the Parsha begins with the word VAYEHI, which connotes negativity. WHY ARE WE NEGATIVE? WE JUST LEFT SLAVERY!!!

 

The second question is, if one notices, in all our prayers we say ZECHER YITZIAT MITZRAYIM – “remembrance of the exodus out of Egypt”. However, that translation is not correct. It should say YETZIAT MEMITZRAYIM – “going out from Egypt. Why do we say YETZIAT MITZRAYIM?

 

The answer is that Pharaoh was a wicked man and Egypt was the most impure country in the history of the world. In fact, the Rambam, Maimonides, who lived in Egypt, mentions in his Introduction to his books that “I am sinning every moment that I’m residing here”. Pharaoh purposely escorted the Israelites out of Egypt. In the process, he put a seal of the impurity that was the essence of the evil empire. That’s the reason why it starts off with the word Vayehi – bad. The impurity, the negative energy, continued into the nation of Israel. Most of the Jews who left Egypt died in the desert. It was only the next generation that entered the Promised Land.

 

When we say YETZIAT MITZRAYIM, that means that Egypt should go out of you, the impurity shall depart. We should be free and clear of the impurities of that evil empire and we shall be the pure souls that will achieve greatness as the chosen Jewish people.

The Enforcers

January 11, 2015 Uncategorized No comments
This article was constructed with the help of Rabbi’s Baruch Dopelt, Akiva Grunblatt, Jay Shapiro, Yitzchak Aminov and Dr. Robert Goldman. 

A United States Marine was taking some college courses between assignments. He had recently completed missions in Iraq and Afghanistan.

One of the courses was taught by a professor who was an avowed atheist and a member of the ACLU. One day the professor shocked the class when he came in:  he looked to the ceiling and flatly stated, “God, if you are real, then I want you to knock me off this platform. I’ll give you exactly 15 minutes.”
The lecture room fell silent. You could hear a pin drop.
Ten minutes went by and the professor proclaimed, “Here I am God. I’m still waiting.”
It got down to the last couple of minutes when the Marine got out of his chair, went up to the professor, and cold-cocked him, knocking him off the platform. The professor was out cold.
The Marine went back to his seat and sat there silently. The other students were shocked, stunned, and sat there looking on in silence.
The professor eventually came to, noticeably shaken, looked at the Marine and asked, “What is the matter with you? Why did you do that?”
The Marine calmly replied, “God was too busy today protecting American soldiers who are protecting your right to say stupid stuff and act like an idiot. So, He sent me”.

 

This is a case of an enforcer protecting the monotheistic ideal.. Its important that we have in every society law enforcement to protect the rights of the people. Its a must, or else society would not be able to function.  Where would we be without the excessive implementation of traffic tickets and the scant mini-meters. Thank you Mayor Bloomberg.

 

“I never heard of this G-d of the Israelites” Pharaoh proclaimed when his two guest came with a stern message. Pharaoh then said ” I’ll show them who’s boss” after Moshe and his brother Aharon approached him demanding to send the Israelites free. He then  made it harder for the  enslaved Jewish people by not giving them straw to complete their work. Now  the Israelites would have to spread out through the entire land of Egypt  to gather straw. However, the catch was, he said, the  production amount will not be reduced. This placed a tremendous amount of pressure on the Jewish foremen who scrambled to keep production at the same level.
 Unfortunately, there are times in history where we see ones own brethren are threatened into  enforcing certain laws against their own people by an imposing nation for their own agenda. Such is the case in this weeks parsha where Pharaoh, the Egyptian king, created a Jewish police force to implement his plan. If the Jewish slaves fell short of fulfilling their quotas, the Egyptians beat the Jewish foremen. However, the foremen sacrificed themselves to protect their fellow Jews. They absorbed the beatings and refused to retaliate against the overworked Jews. The Jewish foremen/police had mercy on their fellow comrades. (Rashi 5,14)
 Pharaoh decided the best cure for Moshe’s incitement was to make the Israelites work so hard that they would not have any energy to think of rebellion.
As Rashi notes, it was a courageous act on behalf of the Jewish foremen who defended their brethren. These foremen later were rewarded by being appointed ” the seventy elders of Israel”; they judged the people. This was a tremendous honor!!
pride and joy-celebrating finishing the seven year cycle of the Talmud at Met life where over 90,000 participated
The question is asked; we Jews pride ourselves on being an intelligent people. Our Talmud is an incredibly difficult & complex body of work and some of our greatest scholars (among many others)  study it on a daily basis. They even take time off from their busy schedule and form study groups. They find it extremely gratifying and stimulating. As far as intelligence is concerned, its the best in the business.  So if we are the scholarly front runners doesn’t one think the job description for the “Elders of Israel”, judges amongst our people should be more qualified then just ones who showed mercy? Granted it was a very noble gesture and one that deserves great reward. However, “elders” is defined as scholar.  There is no mention in the scriptures and in the Midrash about their intelligence. It seems like they were simple  foremen in Egypt. They were righteous but not “judge” material.
  As a matter of fact G-d didn’t pull the trigger on  expressing his desire for Moshe to be leader until the burning bush incident. The icing on the cake was seeing  Moshe exhibiting curiosity when seeing the burning bush. It showed an interest in knowing; it showed a desire to analyze a situation. So we see there is a degree of intelligence needed for a leadership position.
 We see a fascinating act by G-d. He rewarded the seventy foremen with added intelligence and  uplifted them to one of the highest positions among the nation. They stood by and protected the nation at their lowest point in Egypt and now they will be on top of the totem pole when the nation is  in its glory days. We see the importance of caring for ones fellow; we see an importance in showing mercy for mankind.
 Similarly, on a higher level, we find our forefather Avraham, who housed and entertained  guests constantly.He and his wife Sarah are famous for their acts of kindness toward people. One can ask, when did he have time to intellectually get close to G-d?  We know at a young age, impressively,  he deduced from nature that there is a one G-d . We also know his great grandfather, Shem, had what we call today a Yeshiva. The Sages say Avraham always had the burning desire to connect to G-d. However, there was no time on the schedule for the long weekend retreat. Although we see that Avraham was a highly intelligent he too was granted a gift,  a high level of spirituality. For his kindness towards people and branding ” helping your fellow man” ,G-d came to him personally.
  One can put the enforcer concept in perspective with this story of the Chazzon Ish, one of our contemporary leaders. It was the afternoon before Yom Kippur and someone approached the Chazzon Ish and asked him a question about his parnasa-livelyhood. The Chazzon Ish spent a considerable time with the person.  After a while the fellow asked the Rav ” Rebbi, don’t you need time to prepare for Yom Kippur? Why are you dedicating so much time on my behalf?” . He answered ” I am preparing for Yom Kippur by helping you with your livelihood”.
 Another story involves Rabbi Moshe Feinstein, one of the leading authorities on contemporary halacha of his time in the United States. A few weeks after he passed away one of the Rav’s secretaries  discovered an elderly woman who would call the Rav every Friday afternoon and asked him ” what time does Shabbat starts this week?” Here is a Torah giant who answers thousands of complicated halachic questions weekly yet finds time for this elderly lady to give her the Shabbat start time. The reason is the leaders job is to give to the people: it is to help them in any which way possible. If Rav Moshe satisfies this elderly woman by telling her the times, he has done his job. The leaders  have to be there for the AM-the nation.
Rabbi Dopelt tells a story of the Spliner Rav who would listen to one’s problems and cry and feel with him his pain. A few hours later he is rejoicing  at a wedding making the bride and groom happy to the highest degree. This is the degree of giving that one has to have for a fellow Jew.
 The Elders-enforcers were granted a gift; it was a miracle. One cannot expect to receive a high level of intelligence just from acts of kindness. However, we see  the importance of good character traits in G-d’s eyes. The good character traits are not wasted. G-d finds a place for the person performing good deeds whether the reward goes to him or his children.
 The Elders job is to prevent the nation from excessive hardship. We learn in the Torah if one does a certain sin he is punished with forty lashes. However, the Chachamim-Elders deduce from scripture that a Jew only receives thirty nine. The duty of the Sages is to alleviate  as much difficulty to our brethren as possible. If we can find a way to reduce one smack we have to discover it.
 The halacha-law  goes according to Hillel and not Shamai ,who was the stricter of the two. Although both were Torah greats in every sense of the word, Hillel possessed a bit  more humility and therefore all laws go according to him.
Good character traits alone doesn’t make the complete man. One has to combine it with the Torah. Its with the wisdom of the Torah that one see’s what is in the world and is then able to do act of kindness to the utmost.
 The  Chazzon Ish would map out a diagram and give it to the surgeon and tell him where the problem lies; the same goes with the Lubavitcher Rebbi. How would they know? They never attended medical school.
Kindness has away of coming back to you.
 Devorah was a prophetess and leader of the Jewish people. She became a leader  through an act of kindness. Every year she would contribute through her husband by making special wicks for the Menorah. Devorah realized the light of Torah has to be beautiful and it should be presented in the most honorable way. Her special devotion was recognized by G-d. She became leader of the Jews and lit the light not just of the menorah but also the entire Jewish people
There’s an old expression , ” They don’t care how much you know until they find out how much you care”.

 

Intellect vs Emotions

December 24, 2014 Uncategorized No comments
This article was comprised using thoughts from  Chidushay Halev by Rav Henoch Liebowitz z’l

 On the morning of Rosh Hashanah, Rivka [Rebecca] went into the bedroom to wake her son and tell him it was time to get ready to go to the synagogue [Shul], to which he replied in a dull voice, “I’m not going.”
“Why not?” Rivka demanded. “I’ll give you two good reasons, Mother.” he said. “One, they don’t like me, and two, I don’t like them.”  Rivka replied in an exasperated voice, “I’ll give you two good reasons why you must go to the synagogue. One, you’re 54 years old, and two, you’re the Rabbi.”
Rabbi’s are people too.  No one is immune; they  also can get sucked in to the emotions of their job.
If one knows a little American history. Henry Kissinger was the  Secretary of State back in the 1970’s under President Richard Nixon. He was considered by many as a very smart man. There was a popular joke about emotions and intellect involving the smartest man of his time:
Three people were on an airplane: Henry Kissinger, a boy scout, and a Rabbi. They will find out that the plane is in distress and will crash shortly. There are only two parachutes!! Henry Kissinger grabs a parachute and jumps out of the plane. So, the Rabbi goes to the boy scout ‘take the parachute. Son, I’m a lot older than you. You have a long life ahead of you. Please take the parachute. The boy laughs ‘Don’t worry, Rabbi. There are two left .The smartest man in the world just took my knapsack.’

           When situations are such that one is forced to make a decision with great deal of emotions involved, in this case facing life and death on the airplane, a greater amount mistakes will occur. The intellect has to have greater control over the emotions to have a good functional system.
           Desire is another emotion that can be devastating, even when one has time on his side; it’s a slow kill. If the desire is strong enough, then chances are it’s not governed by intellect. One may think he’s rational but it’s the emotion that stems from the desire that’s talking. What’s that expression? Don’t confuse me with the facts, I made my decision.
Rashi said Pharaoh refused to be humbled before G-d (Shemot 10:3). When the Egyptians began to enslave the Jews, Pharaoh rationalized that we can really use them and gain from their productivity. However, G-d had other plans and Pharaoh realized himself it wasn’t beneficial to enslave them. His advisers warned him also Egypt will be lost if the enslavement of the Jews continues. Their powerful G-d will destroy us. Pharaoh who was considered very smart knew that these plagues will destroy his kingdom. Yet his ego didn’t allow him to let them go.
But how does one understand Pharaohs behavior? Apparently, it should be the opposite. If Pharaoh was so concerned about his Honor and protect his ego, he would have let the Jews out the first chance he had knowing he’s going to lose his status and wealth. There’s no comparison; it’s a no-brainer. What’s at stake? Pharaoh can lower his head and let them go and still maintain his kingdom and perhaps a good chance of being considered a superpower. Or he would hold firm and continue to enslave the Israelites and inevitably his army would be destroyed and Egypt will never ever gain the glorified position it holds and Pharaoh would be labeled a fool by the world. Let’s not overlook that he sinned in front of G-d and will be accounted for it after his life is over.
             Why did he make such a decision? Isn’t it mind boggling?
              Pharaohs inflated ego was making the decisions. This desire, which stems from the heart, overrides the intellect. No matter how logical and factual the emotions block out the intellect where even the smartest man in the world will not make a rational decision. Even if his advisors are begging him to let them go and the plague are causing devastation, Pharaoh will feel confident that it’s the right choice. It’s a scary thought, how many decisions people make based on desire; desire for honor and women.
              People don’t realize that desire is an emotion because one can be seen as acting normal, however it influences us. When the desire is alleviated even briefly, one can realize the wrong decisions he has made and the time he wasted. The frightening aspect about desire even a most influential friend with sound advice may not be able to get through because his message will be blocked.

It’s Fun To Be The Boss

August 25, 2013 G-d and Us No comments
   

One can learn a lot about the pulse of the people in a time period and place through advertisements. Some of you might remember a commercial; it was a radio spot with an actor impersonating the late George Steinbrenner, the owner of the New York Yankees baseball team. Steinbrenner, who was famously known as the ‘boss’ would hire and fire his employees frequently citing that they did not live up to his standard of excellence. In a memorable funny moment broadcast at a television press conference, where he was to hire for the fifth time Billy Martin as manager of the Yankees, he staged an argument with Martin where in his bossy tone, fired him yet again. Martin retorted back ‘you can’t fire me George, you haven’t hired me yet.’ The spot commercial has an actor impersonating Steinbrenner saying ‘If I win the lotto, I would purchase a team and hire the best employees: then I would fire them.’ This is to imply the proceeds won by playing the lotto would enable the winner to hire and fire at will. This gives him a certain ‘kife’ (pleasure) just like bossy George had.

 

In this week’s Parsha, we find an odd command by G-d upon Moshe, where the parsha starts (Shmot: 6:2) ‘G-d spoke to Moshe saying I am G-d’. Rav Henoch Leibowitz zt”l quotes the Da’at Zekanim, and says the statement seems to imply that even though I told you that I made you a G-d over Pharaoh, that you will own him, that you will run circles around him, I am still your G-d, remember that.

 

There are many incidents where Moshe humanized and humbled Pharaoh. An example, many early mornings Pharaoh would go to the Nile to relieve himself where Moshe would surprise him. This was humiliating because Pharaoh made himself out to be a G-d and G-ds don’t relieve themselves. This is strange and surprising; why would you think that if G-d makes Moshe a G-d over Pharaoh, he would forget that G-d rules over him? On the contrary, the fact that G-d empowered him to successfully make Pharaoh beg Moshe to stop the plagues and run in pajamas (sleeping gear) in the middle of the night to try to find him, would make Moshe realize even more G-d’s greatness and strength. After all, the plagues itself were miracles which led to Pharaoh’s cries to Moshe. Furthermore, G-d had proclaimed ‘In all my house, Moshe is the most loyal.’ So why would G-d be concerned about Moshe?

 

Rav Henoch teaches us an important lesson about human nature. Even though Moshe has the right intention when dealing with Pharaoh, the fact that I have a subordinate that is eating out of my hands, forces my nature to feel a ‘holier than thou’ attitude and say “I don’t have to listen to G-d”. Man sometimes falls under a trap where he believes something intellectually but he doesn’t feel the same in his heart. This is because the intellect and the heart are worlds apart. Moshe believed full strength in G-d, but now his position in life has been transformed from a shepherd to a leader of the chosen people, who now will have the king of a superpower at his knees, and a person’s actions influence his character. One might think one does not have to have his guard up because he’s doing G-d’s will. Here it was vital that the Moshe-Pharaoh relation be played out in this format for the sake of the redemption. However, that is when one is most susceptible to sin for it might infuse haughtiness as result of power.

 

If G-d was concerned about Moshe who was known to be the most humble person that ever lived, what can we say about ourselves when faced with dealing with subordinates at work? The Steinbrenner commercial is a reflection of our desires and wishes. Isn’t that what G-d is trying to avoid with Moshe? It’s definitely a test.

 

Rav Henoch is not concerned with us taking advantage of subordinates; we’re above that. Perhaps what he wants to bring out is the concern of feeling superior and therefore not being able to perform the commandment of fearing G-d in the proper way.

Parshat Va’eira

August 23, 2013 Highlights on the Weekly Parsha No comments

First Portion: * HAVING THE RIGHT COMMUNICATION IS ESSENTIAL TO GETTING AHEAD IN LIFE. The Sages were very clever in devising the essentials in the Siddur so that we can communicate with G-d in the optimal way and thereby get our prayers answered. Yes of course, if one fulfills the commandment and prays with intensity, with all his heart, shakes the shul with his fire, he can break through to the heavens!!  We should strive for that BE’EZRAT HASHEM!! However, that’s a difficult task. How can we increase those odds? How can we make it easier? We Jews like to take short cuts, we want instant results. There is no such a thing as a bank line in Israel, or any line for that matter! Well, if we are sensitive and meticulous enough, one can really make inroads in getting through to the Almighty. It should be noted, in some Siddurim the name of G-d differs in its spelling and punctuation. Every name of G-d has different and distinct powers. They are also unique as to how they manifest themselves in the world. For example, the Friday night Shabbat Kiddush has seventy two words which represent SHEFFA-abundance. This is the reason why we overflow the Kiddush cup- to symbolize an abundance of brachot. Kiddush on Friday night has tremendous powers and, if said correctly, can have a lasting effect throughout the week. Another example is the Amida (Shemonai Esrai) which we say three times daily. The prayer starts off with G-d’s name A–D–O–N–A–I. Why does it start with that particular name? If one notices in that name there is the word DIN-which represents harsh judgment. The first part of the word is A which is a softener to soften the judgment. In essence we say, “Please soften my DIN – judgment”, make it sweet so that I can start the most important prayer of the day and penetrate your heart.

 

In this week’s Parsha, G-d reveals himself to Moshe in a different state, a different distinct power. Most of the commentaries agree that G-d’s revelation to Moshe was on a higher level than how he appeared to our forefathers. “I am  Yud-Kay-Vuv-KAY (G-d)(6:2); to our forefathers he appeared as Kel-Shakay (6:3). He had not communicated with them face to face, rather only in an unclear fashion that the Sages refer to as “a clouded lens”. G-d wished to redeem the Jewish people in the fashion of revealing himself fully, addressing them face to face, as He in fact did latter at the splitting of the sea and at the Sinai revelation. Moshe saw concretely what others could not. Since he was destined to give over the Torah, it was necessary that his prophetic revelation be clear. Puzzles and riddles would not have enabled him to convey the Torah’s message, for the Torah must be open and clear to all. Therefore, Yud-Kay-Vuv-KAY was needed. This name has many powers; the one that is most famous is its connotation of RACHAMIM-mercy. Here we are informed that it means an intense revelation of His numerous powers. Our sages point out in the Amida that “HAKEL, HAGIBOR, VEH HANORA”, which describes G-d, in essence equals to Yud-Kay-Vuv-KAY.

 

Second Portion: * As an introduction to the start of the describing of the redemption, the genealogy of the tribe of Levi, who Moshe and Aharon are from, is listed. Everything in life is timing, as is evident in the Midrash (the Scriptures) that describes an incident with a member of the tribe of Benyamin who mistakenly calculated the redemption to come earlier than expected. They escaped Egypt only to be ambushed and killed in the desert by the Plishtim.

 

Third Portion: * Moshe, along with Aharon who accompanied Moshe because of his inability to speak properly, are instructed by G-d to go to Pharaoh and demand to let the Israelites go. G-d mentions “I will harden his heart and he will not let you out, then I will show my mighty hand”. The famous question is asked, “Where is the freedom of choice that was given to Pharaoh?” What do you mean “harden his heart?” If one ponders the ten plagues that befell Egypt, forcing them to let the Jews go, it seems that that’s not freedom of choice. That’s twisting their arms and demanding: “free them'”. It looks like excessive force to me and not freedom of choice!! We learn a fascinating insight; G-d hardened Pharaoh’s abilities to withstand the torture of the plagues so that he can make a balanced and weighed decision. Hardening the heart was projected on Pharaoh so that he can have the freedom. Pharaoh however, chose to enslave them even though he saw his own Egyptians being punished for his decision.

 

Fourth portion: * G-d punishes the Egyptians with the ten plagues. If one notices, the plagues occurred in various forms. Some came from the sky, some affected the water, the land, the animals, the air and lastly, the humans. This was to show that G-d commands all aspects of life.

 

*The Egyptians used the Nile for idolatry. Therefore, it was through and in the Nile that the first punishment took place.

 

* G-d then instructed Moshe to tell Aharon to raise his hand and bring upon the second plague, frogs.

 

Fifth Portion: * One big frog came and opened its mouth and a swarm of frogs emerged from its mouth all over Egypt. This is the original source for all those horror movies! Rashi says that the more one hit it, the more frogs come out of its mouth. The sages ask, “Wouldn’t it be wise to just stop hitting it, then nothing will come out?” The Steipler Gaon (R’ Yaakov Yisroel Kanievsky) answers, human nature is such that when we’re caught up in a frenzy, we forget to think. We tend to forget what we are trying to accomplish. So the frogs just kept on coming.

 

* G-d hardened Pharaoh’s heart and he would not let them go.

 

* G-d instructed Moshe to tell Aharon to raise his rod on the earth and bring forth the lice.

 

Sixth Portion: * Pharaoh still did not give in. Aharon, following the instructions from G-d through Moshe, brought upon wild beasts.

 

* The sixth plague was the death of the Egyptians’ livestock.

 

* The seventh plague was boils. The heat caused inflammation which erupted into blisters.

 

Seventh Portion: * Hail was number seven. It came with thunder. The thunder frightened Pharaoh more than anything else, for the Sages teach that thunder was created to purge the perversion of the heart. Throughout the narrative of the plagues, thunder was mentioned before the hail because it was the thunder that frightened the Egyptians and made them susceptible to the terror that would be inspired by the hail.

 

* Throughout these plagues, Pharaoh was pleading for Moshe to stop them, but soon after G-d hardened his heart and would not let the Israelites go.

Parshat Beshalach

May 10, 2013 Highlights No comments
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“A Cup of Coffee 

 

&

A Quick Thought”
Steaming Cup of Coffee
Spark Of Jewish Experience
 Parshat Beshalach

February 2, 2012
9 Shevat, 5772
Dear Friends,

 

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Dedicate a newsletter, shuir and a CD in memory of a loved one.
In This Issue
Parshat Beshalach Highlights
Parshat Beshalach – Why did Pharaoh Chase the Jews One Last Time?
Singing Sensation
I Want to Dance to the Beat

Parshat Beshalach Highlights
First Portion

* If one recalls American history, the war in Vietnam was a disaster; the United States fought a war in a distant strange land. In that scenario or one similar to it, usually the morale of the servicemen are down for the visiting army. One most likely can draw a list and argue not to be there; the lack of purpose is often greater, as history has proven. However, the country being invaded will have tremendous motivation to protect their land. G-d, with sensitivity and delicately, wanted to protect the Israelites and not add more pressure then what they were experiencing and therefore guided them en route to the Promised Land through the Sinai desert; first east, then north, so they will enter the land from the eastern bank of the Jordan River. If they had travelled the short and easy way, they would have to go through the unfriendly country of the Philistines and almost surely have had to fight a war. The Philistines would have rallied around the motivational cry of stopping the invaders, which would give them a psychological edge. Plus, the Israelites would have been exposed to the sight of the bones of their comrades (some members of the tribe of Benyamin) who were ambushed and killed by these same Philistines, which occurred a short time earlier.

* We see the selfless and leadership skills of Moshe while the Israelites were busy with their personal needs in leaving Egypt; Moshe retrieved the bones of Yosef to be brought to the Promised Land as promised.

* G-d led them out through the cloud of glory, which was chosen to be their tour guide till they reach the land of Israel.

* Pharaoh, once again, has a change of heart and declares they must return. He unleashes his army, 600 elite chariots, and chases after the Israelites.

 

Second Portion

* The Israelites were in fear because they saw the Egyptian army in tremendous unison.

* In his assurance to the Israelites, Moshe said ”you shall not see them again”. Their status of superpower will be taken and they will never be a threat. The Rambam (Maimonides), who lived in Egypt for a period of time, mentioned in his writings that that he lived in Egypt. I am transgressing a commandment ”it’s forbidden for Jews to travel or live in Egypt on a permanent basis”. One of the sources for this commandment is here ”you shall not see them again”. It’s astonishing how there was a thriving Jewish community in Alexandria, many years back, which held one of the biggest Synagogues in history (5000 seats). The Rabbi had to raise a flag indicating to the congregants to say amen.

 

Third Portion

* The Israelites, who had the sea in front of them and the Egyptians chasing behind them, were ordered and reassured by Moshe, via G-d, to jump in the water, for it will split and you will walk on dry land.

* In one of the most amazing moments in history, Moshe raised his rod as ordered by G-d and the sea split!

* G-d said to Moshe, “My name will be glorified through Pharaoh and the Egyptian army, the Egyptians will be in fear, for they will know I am G-d”. Who will be in fear? Is it the people who stayed behind in Egypt? The ones that will be in fear are none other then the Egyptian army before they perished at sea. G-d said it is worth it to split the sea for having only the Egyptians soldiers realize the truth as the waters come together before their death. How often does one have the opportunity to clearly see the truth?

* The Israelites walked through the sea in dry surface with walls of water to the left and right of them.

* The Egyptian army pursued the Israelites, going through the water.

 

Fourth Portion

* After the last of the children of Israel walked through the sea and the whole Egyptian army are now positioned between the walls of water, G-d ordered Moshe to raise his hands once more and the water will go back to its original state. Moshe did so as G-d commanded and the Egyptian army and their chariots all drowned.

* After seeing the miraculous events G-d has done on their behalf, the Israelites had the ultimate belief in G-d and they reciprocated by singing a song ”Az Yashir”.

* This is the most famous of the ten songs found from the beginning to the scriptural period.

* There are a number of hints in the Torah about the redemption. ”Az Yashir”, then he will sing, the commentaries are bothered, it should say Az Shar – and then he sang. It means he will sing in the future, in the Messianic era.

* Another explanation of ”Az Yashir”, Moshe’s singing came natural; it wasn’t forced. Singing is the ultimate form of appreciation one can give G-d.

* Many recite this song when in need of a mate and for parnasa (livelihood). It says it’s harder for G-d to match two people than splitting the sea. The fact that it’s linked together hints tremendous merit reciting for this purpose.

* We learn a lesson from Miriam, Moshe’s sister, when she gathered women and they followed after her, and danced amongst themselves separately away from the men. Our Jewish mothers, ancestors throughout history and in every continent took pride in modest behavior.

* Trust in G-d is being brought out in these passages through the laws of ‘Choke’ (laws that have no reason, it just has to be done). At Marah, one of the stops the Jews made after leaving the sea, the water was bitter. G-d told Moshe to place the bitter tree into the bitter water and it will turn sweet. There was no logic (as opposed to the cases in Parshat Mishpatim); Just do it, no questions asked.

 

Fifth Portion

* G-d introduces us to Man’s heavenly food. Man has characteristics of Olam Habah; it has no side affects, no relieving of yourself is necessary. The more spiritual one gets, the more the Mann (manna) tasted better; it can taste as any food you desire.

* This is another sign of G-d’s power. Even in the wilderness, G-d provides and serves his people like they’re in heaven.

 

Sixth Portion

* Every morning Mann was placed at the doorstep along with the morning paper.

* It was not delivered on Shabbat; however Friday there would be a double portion.

* Shabbat represents Olam Habah and the bread (that we say Hamotzi) represents the Mann. This is one of the reasons why we cover the challah. If one notices, every Jewish home has a tablecloth for their Shabbat table. One reason – besides being fancy-shmancy – is we replicate how the Mann came to our ancestors covered on top and a bottom layer (the tablecloth) as well.

 

Seventh Portion

* After all the open miracles that happened to the Jews. There was a certain respect in which the nations of the world had for the Israelites who represented G-d. It goes without saying today, the Jews, when they have the Torah, represent G-d as well. So when someone starts up with the Jews, they actually start up with G-d. Fresh from one of the most miraculous, hands-on, G-dly events in history, the Amalek nation had the audacity to wage war with G-d’s representatives, the Jews, and in the process desensitizing the nations of the world of the awe of G-d. For this reason, Amalek is despised by G-d and orders the Israelites to wipe them out.

Parshat Beshalach – Why did Pharaoh Chase the Jews One Last Time?
   

One of the old time questions that one has to scratch his head and ask, why did Pharaoh, after getting beat up with all the plagues, choose to reconsider and chase after the Jews. If that’s not the ultimate HELLO!! Then try this – he sees the sea split! Yes, that’s right; G-d accommodates the Israelites big time and rolls out the red carpet in the middle of the sea for them to pass. Now, if I’m not Jewish and I see those events before my eyes, I would call up, or look up on the internet the nearest mohel, because I’m sold. Nevertheless, Pharaoh, with all his force, with all his firepower, pursues the Jews and still thinks he can beat them; go figure.

If we look at the events more carefully, we’ll be able to see the measure for measure, which G-d dictates on this world. Although sometimes G-d’s measure for measure requires more then one lifetime, but that’s for a different discussion.

In essence, the message to Pharaoh “you threw and killed Jewish babies at sea, I’ll kill you (the Egyptians) at sea!” We know the reason why Pharaoh was motivated to instruct his soldiers to do such a monstrous act because of his horoscope advisors who warned him of a threat. An Israelite born at a certain juncture in time will have the power to destroy you, and his demise will be from water. Therefore, Pharaoh chose the method of destruction for the Jewish babies, who were born at a certain time, through the Nile River, water. After the death of the first born, the last plague, Pharaoh was ready to finally give up on the Jews. However, when his sources informed him that the Israelites were in course, en route towards the sea, he figured the horoscope was coming into fruition. This is where Moshe, the Jewish leader, was destined to die and he, Pharaoh, will have the glorious task to finish him off at sea. The horoscope, however, was correct though, but Pharaoh’s calculation of time was premature, indeed; Moshe’s demise was water. When G-d told him to speak to the rock and Moshe, instead, hit it and water came out. For this reason, he was punished by not entering the Promised Land, Israel.

Singing Sensation

             Singing and music makes us feel good. How many of us on occasions raise the volume when we hear our favorite music in the car, bedroom, basement, or get up and dance when the mood strikes us? Did you know music is very powerful? When Elisha the prophet became angry, he lost the ability to prophesize; he then searched for someone to play him music so he’ll be able to regain the ability to communicate with G-d. In order to be a prophet, one has to be happy; anger is the antithesis of happiness and the pleasure of music soothes the soul and regains the happiness. Music comes from the heavens; one of the highest chambers of heaven is called aravot, named after the plant, which we use on Succot. Its shape is similar to lips. Apparently, the angels in this chamber move their lips in unison and sing the most beautiful melodies. Anyone who has the privilege to qualify to enter this chamber will experience one of the highest degrees of pleasure.

Music is very spiritual; this is why we feel good after hearing our favorite tunes because it trickles down from the chamber of aravot. A composer of music takes these trickles and forms them with his inner soul. So when the music is played, the person listening is actually absorbing part of the composer. Therefore, one has to filter what he listens to. It’s scary to think one might be absorbing a drugged-out suicidal rock star with depressing lyrics.

Man has an important role in singing and music, especially on the Shabbat. One may wonder why we open up the Friday night Shabbat prayers with ‘Lechu-neranena- come and let us sing’. Adam was appointed the task of being the conductor of all living beings in a beautiful symphony to G-d. How did Adam receive such an important role?

Rav Gedalia Schorr quotes the Talmud and says there are certain angels with six wings who sing to G-d, throughout the week. Just like a wing enables a bird to fly, and causes it to be raised above the ground, so too singing is raised above the ground. But on Shabbat the angels ask ‘who’s going to sing, we have no wings’. G-d says I give that task to man. Apparently that’s the reason why we sing so much on Shabbat from Lechu-nerenena to when we come home from temple and sing Shalom Alechem at the Shabbat table, because its man’s responsibility, on that day to bring out the appreciation of G-d and give him kavod (honor) from singing.

There are many important references in the Shabbat prayers in which it is man’s responsibility to sing on that day. It’s part and parcel with eating all the delicious famous Shabbat meals. If one emphasizes those points in prayer and at the Shabbat table, there’s a tremendous spiritual elevation. Song in Hebrew is called Shira; the mystics say if one prays with Shira, then his prayers will go yashar (straight, express) to heaven; the words have the same root.

In essence, Moshe sang Az Yashir on Shabbat. It was a spontaneous gesture, wasn’t forced. When singing comes from the heart as Moshe did, and getting the nation to sing with him, it’s the highest form of appreciation to G-d. Therefore, this prayer has tremendous powers.

We should all enjoy Shabbat Shira; If we would only express our appreciation for what G-d has given us in a joyous festive Shabbat, we can reap much benefit from life and also merit to here the angels perform in aravot.

I Want to Dance to the Beat
   

As I was becoming more interested in learning Torah and exploring the ‘black-hat’ American Orthodox world, I discovered something very interesting. At a friend’s ultra-Orthodox wedding, I overheard someone of importance showing concern at the ‘laibidig’ fast-beat music that was being played. I remember saying to myself, “Man, get real. This is right-wing Jewish music. What’s your problem?” There are no women singers or naughty lyrics; it’s harmless. After doing some inquiries about the subject, curious that I am, I discovered the Rabbis (unofficially) are not in favor of fast-paced music; it makes the individual lightheaded. Although they will not implement any action against the fast-paced music, however, their disapproval is weighed heavily.

I felt that the Orthodox religious authorities were making a big deal out of this and are stifling the ability for the youngsters to let out some steam on the dance floor. Hey! I want to be religious and have a good time as well. Then a number of years later, I read an article in the New York Times about a new fast-beat music called trance, where there was concern on the behavior of the listeners. The rhythm and beat of trance is faster than Rock-n-Roll and R&B; the BPM reaches 140 as compared to Rock’s 120.The article showed reports of people caught speeding because of listening to the faster paced computer-generated music; it seems like it’s harder to produce that kind of speed with the conventional instruments. The response of the offenders was, “I just got carried away with the music and didn’t realize the speed”. Reports show a change of brainwave activities.

The Jewish Rabbinical authorities were concerned about the light- headedness that some music can cause. There is an argument among the Rabbis over the last 500 years when listening to music. Although they say it’s therapeutic, however, it has to be listened to at appropriate times. Judaism emphatically believes that the intellect should always be in control of emotions. Perhaps there should be some regulations or at least awareness of the affects of music.
Sincerely,
Rabbi Avi Matmon
Spark of Jewish Experience

Parshat Bo

May 10, 2013 Highlights No comments
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“A Cup of Coffee 

 

&

A Quick Thought”
Steaming Cup of Coffee
Spark Of Jewish Experience
 Parshat Bo

January 26, 2012
2 Shevat, 5772
Dear Friends,

 

If you would like to receive our newsletter every week, click on the ‘Join Our Mailing List’ button (located on the right side column – below the ‘Quick Links’ section and above the ‘Advertisements’ section).

 

We have expanded the Parsha Highlights section.

 

In appreciation to the staff of The Afikim Foundation for all their help, and to Torahanytime.com for giving us the mic.

 

We are now displaying business ads in our newsletter. If you are interested in placing an ad, please email me or call 917-804-7692. It’s completely tax deductible and the proceeds go to teaching people Torah. Be a part of the Mitzvah!

 

Please print out this newsletter and say over a great D’var Torah at the Friday night Shabbos table.

 

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Dedicate a newsletter, shuir and a CD in memory of a loved one.

 

 

 
In This Issue
Parshat Bo Highlights
Parshat Bo – Intellect vs. Emotion
Tefillin
Ask The Jew

Parshat Bo Highlights
First Portion

* Again, G-d is mentioning that he has hardened Pharaoh’s heart, or as we have said previously, hardened the ability to withstand the impact of the Plagues. Therefore, giving him the freedom of choice, where his true cruel personality has been shown. One may think the storyline, so far, in the book of Shemot, has been the belief in G-d. However, there is an added dimension here, as evident by the constant focusing of ‘hardening the heart’ of Pharaoh, and that is the depth of how low he can go in his handling of fellow human beings.

* Even his advisors suggested to him to release the Israelites, but he refused. Unfortunately, they still followed his command. History often repeats itself; this is the first of many times where ‘they just followed orders’ from their evil leader. One cannot do that; opposition groups should have risen if they thought Pharaoh was wrong; grass roots should have begun. Apparently, it didn’t, and therefore the Egyptian nation is as responsible for their actions just as Pharaoh was.

* Moshe and Aharon threaten to bring another plague, locusts.

* Pharaoh’s response was to let just the men go, and leave the women and children. Moshe obviously refused, setting the stage for the locusts.

 

Second Portion

* Pharaoh runs to find Moshe to beg him to stop the plague stating, ‘I have sinned to G-d’ only to have him revert back, a short time later, to his stance of refusal to let them go.

* Moshe brought upon Egypt the next plague, “darkness”, through the command of G-d.

* Many of the Israelites who were not following in the way of G-d perished in this plague. The reason why G-d chose this particular plague is because He did not want the Egyptians to say, “We’re not the only ones being punished”. So when the Egyptians arose from the darkness, those Jews were already buried.

 

Third Portion

* Pharaoh said to Moshe, “You can leave, but only your flock and cattle shall remain”. Moshe retorted back, “We leave with all we have”.

* G-d made it so that the Jews were able to take gold, silver, and clothing from the Egyptians. The Egyptians themselves honored the request of the Israelites.

 

Fourth Portion

* G-d informs Moshe of the last plague, ‘death of the firstborn of the Egyptians’.

* G-d instructs Moshe and Aharon the first commandment of the Torah. G-d informs them starting with “This month, I will implement a calendar system”. The calendar is based on the moon and is regulated by the sun. The time span between one new moon and the next is 29 days, 12 hours, 44 minutes, and 3 ½ seconds. Since a month has to be composed of complete days, the months alternate between 29 and 30 days. So a 12-month year contains 354 days as opposed to 365 days of a solar year. In order to make up the eleven days difference which will eventually cause a problem after many years because Nissan, a spring month (Pesach has to be in the spring), will fall in the winter. Therefore, the Torah instituted a leap year, which consists of a 13th month (Adar ll) to the year, seven times every nineteen years. This will ensure Pesach will fall in the springtime each year.

* The Seder night of Pesach, which we commemorate today, is a very powerful night because it was when G-d showed tremendous mercy on our ancestors many years before. On that night, then, we were instructed to perform the Pesach offering, which consists of roasting lamb or sheep (these animals were sacred and considered the Egyptian gods. Therefore, it’s a slap in the face to the Egyptians). The blood from the offering was to be placed on the doorpost. While we were eating the Pesach offering in our homes, G-d skipped over our houses but did not spare the Egyptians where he killed the firstborn.

* We are introduced in this section on how to perform our obligation to the holiday of Pesach.

 

Fifth Portion

* Interestingly, it says that the Israelites should not leave their homes on the night of “death of the firstborn of the Egyptians, or the angel of death will smite you too.” But wasn’t it understood that G-d himself would kill the Egyptian firstborns? The angel was specifically instructed to kill any Jews who leave their homes. We learn an important lesson, one is not permitted to feel good in watching their enemy being tortured or killed. Although the Egyptians tortured the Jews, G-d stilled made sure not to let them see what was done to the Egyptians.

 

Sixth Portion

*Pharaoh ran out in his pajamas in the middle of the night to find Moshe and beg him to stop the plagues and leave. He said the whole Jewish nation should leave.

*There were 600,000 men between the ages of 20 and 60 who left Egypt.

*In haste, they left while the bread did not finish baking. This bread is called matzoh.

*The Jews were in exile 210 years.

 

Seventh Portion

* We conclude the parsha with two passages; one on the firstborn and the other on teaching future generations. As we get prepared to leave Egypt, we are in essence graduating to a nation status. The narrative is directing us from slave status to a bright future where now the father of the household has a say and influence, and will be able to pass down the tradition of the gift that was given by G-d — the Torah.

Parshat Bo – Intellect vs. Emotion
   

 

          Three people were on an airplane: Henry Kissinger, a boy scout, and a Rabbi. They will find out that the plane is in distress and will crash shortly. There are only two parachutes!! Henry Kissinger grabs a parachute and jumps out of the plane. So, the Rabbi goes to the boy scout ‘take the parachute. Son, I’m a lot older than you. You have a long life ahead of you. Please take the parachute. The boy laughs ‘Don’t worry, Rabbi. There are two left .The smartest man in the world just took my knapsack.’
           When situations are such that one is forced to make a decision with great deal of emotions involved, in this case facing life and death on the airplane, a greater amount mistakes will occur. The intellect has to have greater control over the emotions to have a good functional system.
           Desire is another emotion that can be devastating, even when one has time on his side; it’s a slow kill. If the desire is strong enough, then chances are it’s not governed by intellect. One may think he’s rational but it’s the emotion that stems from the desire that’s talking. What’s that expression? Don’t confuse me with the facts, I made my decision.
Rashi said Pharaoh refused to be humbled before G-d (Shemot 10:3). When the Egyptians began to enslave the Jews, Pharaoh rationalized that we can really use them and gain from their productivity. However, G-d had other plans and Pharaoh realized himself it wasn’t beneficial to enslave them. His advisers warned him also Egypt will be lost if the enslavement of the Jews continues. Their powerful G-d will destroy us. Pharaoh who was considered very smart knew that these plagues will destroy his kingdom. Yet his ego didn’t allow him to let them go.
But how does one understand Pharaohs behavior? Apparently, it should be the opposite. If Pharaoh was so concerned about his Honor and protect his ego, he would have let the Jews out the first chance he had knowing he’s going to lose his status and wealth. There’s no comparison; it’s a no-brainer. What’s at stake? Pharaoh can lower his head and let them go and still maintain his kingdom and perhaps a good chance of being considered a superpower. Or he would hold firm and continue to enslave the Israelites and inevitably his army would be destroyed and Egypt will never ever gain the glorified position it holds and Pharaoh would be labeled a fool by the world. Let’s not overlook that he sinned in front of G-d and will be accounted for it after his life is over.
             Why did he make such a decision? Isn’t it mind boggling?
              Pharaohs inflated ego was making the decisions. This desire, which stems from the heart, overrides the intellect. No matter how logical and factual the emotions block out the intellect where even the smartest man in the world will not make a rational decision. Even if his advisors are begging him to let them go and the plague are causing devastation, Pharaoh will feel confident that it’s the right choice. It’s a scary thought, how many decisions people make based on desire; desire for honor and women.
              People don’t realize that desire is an emotion because one can be seen as acting normal, however it influences us. When the desire is alleviated even briefly, one can realize the wrong decisions he has made and the time he wasted. The frightening aspect about desire even a most influential friend with sound advice may not be able to get through because his message will be blocked.

 

This schmooze is based from the teachings of Rav Henoch Liebowitz z’l.

Tefillin

 

          In the memorable inception of becoming a man, I spent time alone in the early morning at my grandparents’ house in Israel, trying on my new pair of Tefillin. Our family visited Israel; my parents thought it would be a great idea for me, the bar mitzvah boy, to put Tefillin on for the first time at the Kotel (Wailing Wall). The Kli Yakar mentions that the Western Wall is where the forming of the souls originates. Perhaps that is why when one visits the Kotel, they feel a burst of spirituality. For this reason, it might be a ‘get off on the right foot’ the first mitzvah that a bar mitzvah boy does would be super.
             Even though I’ve been to Israel many times before, it was still a culture shock; perhaps this is why Israelis would label us ‘pampered Americans’. My grandparents lived in an industrial part of Tel Aviv where mini – and I mean “mini” factories   would start drilling very early in the morning, which would thump me out of bed, uncharacteristically early. Every place in a person’s life has a certain flavor, scent, look, taste and feel. My grandparents’ neighborhood in Florentine, Tel Aviv will live in my memory bank for a long time with its uniqueness.
            The scent of the brand new leather Tefillin straps smelled great although the head Tefillin was a bit large. I was waiting for Pop to come and adjust it. As instructed by my father earlier, the passage that is found in this week’s Parsha, Kadesh lee kol bechor, should be emphasized. Every morning when I say that passage, it reminds me of that morning where the first exploration took place.
             The Tefillin has four compartments in the head box and one in the hand. One reason this is so as offered by the Meiri who quotes King David’s (Tehilim119:10) ‘with all my heart I sought you out’, which is defined with all my five senses. The head is the seat of four senses: sight, hearing, taste, and smell, which correspond to the four departments of the head Tefillin. The arm, however, possesses only one sense – that of touch. Hence, the arm Tefillin has only one compartment.
             The concept of the five senses is also connected to the Shema (we discussed this a few weeks ago). This is the idea of fusing both the physical world and the spiritual world, and to serve G-d as a whole entity. This can even be applied to any meal or physical act. One would be surprised to how many things he could apply it to. If one is sensitive and conscience of this fusing process, he can reach a level of spirituality to the highest degree.

Ask The Jew
   

In the article written on the parsha titled ”Intellect vs. Emotion”, I began with a joke mentioning Henry Kissinger. I was reminded of the joke because there was an article written about him in the New York Times. It said that Vladimir Putin, the Prime Minister of Russia, would meet with Kissinger, the former Secretary of State in the Nixon administration, to seek out advice on domestic and world affairs. The two men are old friends; Mr. Putin’s press secretary said Putin values the point of view of such a wise man as Kissinger.

On many occasions over the course of history, great leaders and important noblemen have sought advice from Jews. Advice has been given by Rabbi Akiva, Rabbi Yehuda Hanassi (to Mark Anthony, Emperor of Rome), the Lubavitcher Rebbi and even Rav Pinto (currently residing in NYC) to name such a miniscule few.

Jews generally are known to be smart. The medium of entertainment and information, television, which on occasion reflects the unconscious inner thoughts of America, broadcast a conversation of Archie Bunker and his son-in-law Mike Stivic from the #1 popular comedy show of the 1970’s where they were contemplating who to hire for a lawyer. Archie, who played the patriarch bigot and anti-Semite, said if you hire a lawyer, he’s got to be a Jew. They have a greater chance of winning.

We are the chosen people and G-d gave us the gift of intelligence and the opportunity to give advice, but it has to be done carefully with the proper guidance through Torah concepts. The Zohar says the reason we are in the Diaspora is to spread the word of G-d. The responsibility of what to do with that intelligence is on us.

On occasion, Jews have taken the gift of intelligence and placed it in the wrong places. The leaders of the adult entertainment, the producers, and directors are mostly Jews.

The far-reaching influence that we have is amazing. Fredric Nietzsche, the 19th century philosopher, who was an anti-Semite, who orchestrated a modern philosophy of survival of the fittest, said on the topic of Christianity. It’s nothing more than a bad copy of Judaism, where helping the meek and giving charity is rooted from.

Charity and kindness is an innovative Jewish idea based on the Torah. There are many religions that are rooted from Torah concepts, spread by Jews visiting that part of the world at one point or another.

We should be proud of who we are and whom we represent and it’s our duty to be well versed in Torah concepts because the other nations look to us for guidance even though they resent our people. Perhaps taking a sneak peak in our holy books will enable us to make a difference and make this world a better place to live.
Sincerely,
Rabbi Avi Matmon
Spark of Jewish Experience

Parshat Shemot

May 10, 2013 Highlights No comments
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Spark Of Jewish Experience
  Shemot

January 12, 2012
17 Teves, 5772
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In This Issue
Parshat Shemot Highlights
Parshat Shemot – Value Each Moment of Life
Modern Workforce, Old Concept
The Morning Rush Hour

Parshat Shemot Highlights
First Portion

* We start the book of Shemot many years later from when we concluded in the book of Bereshit. In fact, at this juncture, all 70 souls that came down to Egypt with our father, Yaacov, have passed on. As long as they were alive, a protected spiritual level was maintained.

* The book begins by reciting the 12 sons of Yaacov, the basis of the structure of our people.

* The Jews were multiplying six-fold. Sources pinpoint they were eating tiny fish and that’s what enabled them to be more fertile. It is suggested today to eat sardines if one has fertility problems.

* A new king arose; some say it was the same king. Regardless, our sages emphasize one cannot trust the non-Jew. All the good and dedication Joseph did for Pharaoh and the Egyptians were disregarded, and the hatred towards our ancestors intensified; a valuable lesson to be learned.

* The Egyptians forced the Jews into slavery with hard labor.

* Pharaoh foresaw in his horoscope that in this time period, a Jew would be born who would rise up and destroy him. He therefore ordered all Jewish newborn males to be put to death.

 

Second Portion

* Amram, who was from the tribe of Levi, remarried Yocheved, at the advice of their daughter Miriam, and produced a son Moshe. He divorced her because of the decree of Pharaoh of killing Jewish boys. We learn from the sages a lesson; no matter how cruel the world can be, one should not refrain from having children.

* Moshe’s parents hide him in a basket and let it float in the Nile.

* Batya, Pharaoh’s daughter, out of all people, discovers the child and adopts the Jewish baby and gets the help, not knowing of the boy’s biological mother and sister.

* In essence, Pharaoh wanted to kill all Jewish baby boys because he was concerned with the predictions of the horoscope. It’s funny, but the person, the threat to his kingdom, the one who he’s most afraid of, not knowingly, is being raised in his own palace. Who says G-d doesn’t have a sense of humor.

* The act of kindness was evident in Batya, Pharaoh’s daughter, who saved the little Jewish infant. She called him Moshe; it describes the act in which she stretched her arm to grab the basket, which the infant was in.

 

Third Portion

* Moshe grows up in the palace. One day he kills an Egyptian after witnessing him beat a Jew. The next day, unfortunately, some of his fellows Jews were fighting with each other; they threaten to tell the Egyptian authorities about the killing, after Moshe intervened.

* Moshe flees Egypt after Pharaoh hears what happened and orders to kill him.

* After a number of stops, Moshe ends up in Midyan where he meets and marries Tziporah, the daughter of Yitro who was once Pharaoh’s advisors, but fell out of favor with him.

* Moshe was criticized by G-d for not disclosing to Tziporah’s family that he was a Jew. One should be proud of his Jewish heritage.

* Tziporah gives birth to a son to Moshe, and is named Gershom.

 

Fourth Portion

* Moshe worked for his father-in-law as a shepherd. One day, a little calf runs away from Moshe’s flock. After trying to catch it, Moshe finds the calf drinking water. He then realizes that the calf was thirsty and was looking for the pond. Rationalizing that the calf was tired after the chase and drinking, he then carried it over his shoulder, back to the herd. G-d said this is the type of leader I want to lead the chosen people.

* G-d appears to Moshe at the burning bush and tells him you will lead my people out of Egypt.

 

Fifth Portion

* Moshe at first refused to take the position because he thought he was unqualified, but G-d refused to take no for an answer. G-d then proceeded to give him instructions to notify the elders of Israel that they will leave the perils of slavery and go to the Promised Land. You then shall go to Pharaoh and tell him “Let my people go”.

* Moshe was concerned, “Perhaps they might not believe me.” So G-d instructed Moshe to perform three signs to show his legitimacy, one of which was to take his staff and throw it to the ground and it will turn into a snake. This was a sign to show that G-d has the power to take something that has no life and make it into a living being.

* Moshe was concerned that his older brother might get jealous of his authoritative position, but G-d assured him he would be very happy for Moshe.

 

Sixth Portion

* On the way to Egypt, G-d attempts to kill Moshe for not performing the commandment of brit milah on his son. His wife Tziporah immediately grabs a sharp stone and cuts her baby’s foreskin. We learn a lesson never to delay performing commandments. In general, better do something today than procrastinate for tomorrow.

* Moshe meets his brother Aaron and tells him the plan of action. They both then meet the elders and reveal the miracles G-d had instructed him, and the people believed him.

 

Seventh Portion

* Pharaoh said, “Who is your G-d that I should listen to him?” after Moshe and Aaron approached him.

* Pharaoh imposes tougher working and living conditions on the Israelites because of the provocation with Moshe and Aaron.

Parshat Shemot – Value Each Moment of Life

            One of the books I quote quite often is Rav Chaim Shmuelevitz, ‘Sichot Mussar’. 25 years ago, I diligently read his schmooze (divrei Torah) from his book every Friday night after the meal, and it made quite an impression. The key to one being better prepared in his endeavors is that one has to apply what he has learned from different sources, whether it is from books, teachers, parents, or everyday life. But sometimes situations in life are not so clear-cut, and it’s hard to apply the lesson. Although I believe I made the right crucial decision based on Rav Chaim’s words of wisdom on this particular divrei Torah towards my father when he was between life and death, it was not so simple.

Rav Chaim asks, “What is the true meaning of life?” We visualize life as joy and pleasure and we talk about the things worth living for. However, in our superficial view, we overlook something important, life itself.

The sages tell us Pharaoh asked three of his top advisers what should be the faith of the Jewish people. Yitro, after warning Pharaoh not to mess with these people, fled, because he sensed a growing displeasure on the king’s face toward his advice; one adviser Bilam, said to kill them and one adviser Iyov kept silent. For their advice, they each got what they deserved; Bilam’s punishment was being killed in battle. Iyov’s punishment was that he received pain and suffering for his silence. Yitro, who fled in protest, was merited that his descendants would sit in the Sanhedrin (Judges among Israel).

Rav Chaim asks, “Why was evil Bilam, who advised to kill them, given a swift and merciful death, while Iyov who was guilty of just being silent, was subjected to pain and suffering?”

Bilam indeed received the more severe punishment. In our view of life, we fail to understand that although Iyov suffered, he continued to live, while this gift of life was taken away from Bilam. This perhaps, is best conveyed in King David’s cry “G-d has caused me to suffer greatly but He has not given me over to death (Tehilim 118:18)”. Life itself is a gift and there is so much to do.

The sages say one is not allowed to walk in a cemetery with his tzitzit (fringes that a Jewish male wears daily) outside. One has to tuck it into his pants. This is because the dead might get jealous that they are unable to perform the daily life commandments that are bestowed on the living.

When my father was hospitalized, they wanted us to sign a DNR (Do Not Resuscitate) form where it states that if he will not be able to breathe on his own, he should not be revived. I refused, remembering the words of Rav Chaim of how precious an extra moment of life can be. I believed there might be a glimmer of hope that he would regain consciousness, even for a short period of time. It would have been incredible if indeed he would have survived and been able to bless us or put on tefillin one last time.

The argument to sign the DNR is also a valid one. The question is always asked, where is the quality of life? What happens if someone ends up on life support for years and many of the brain functions destroyed? What then? Does Rav Chaim’s rule apply?

There are a few big well-respected rabbis in the world who can shoulder the responsibility of a question of this magnitude. They can be of great assistance in those difficult times. It’s not an easy matter. Unfortunately, a number of us flirt with the possibility of being faced with similar situations with our loved ones. I only hope with G-d’s help the reader will be well prepared.

Perhaps we all should take lesson and live life to the utmost capability.

Modern Workforce, Old Concept
   

Something interesting occurred in this week’s parsha. The mastermind of the Egyptians’ governing body cleverly designed a plan where the Jews would be so overly exhausted and therefore won’t be able to pick up their heads and realize their situation. What was this ingenious brainstorm that kept the Jews at bay? Well, guess what, it’s similar to the modern revised workforce of today’s America.

Pharaoh instructed his enforcers to make the men do traditional women’s tasks and the females doing what the males were accustomed in performing. By the time the end of the day arrived, both genders were psychologically exhausted. The chores of the day threw them off focus, off balance, and made them lose their identity, to the extent they were unable to verbalize their feelings.

The plan of the Egyptian caused Jews to be scarred where they were labeled as unworthy to enter Israel because of their slave mentality. It was only their children who were cleansed in the desert who were allowed to enter the Promised Land.

Obviously, they were unprepared for the role reversal, for if they were, maybe it would be an entire different ball game.

Similarly today, there is a change in the traditional gender jobs. Plus, there is a slow shift where the traditional male breadwinner has also changed. Women, in some homes, now bring home the bacon…ooops I mean the brisket. Men were not made to stay home and women prefer to be at home at least for some of the time.

Both men and women whom have fallen into this predicament must have strong character to find respect in themselves and their spouses. It’s not easy; one should know they are both in good company. One has to have strong self-esteem to withstand any criticism. One of the major factors in saving marriages in these situations is falling into the traditional male, female religious role. Men make kiddush, hamotzi, and learn traditional male scriptures, while women do the same by lighting candles, etc. This will enable the genders to fall back on the things that are most natural.

Making adjustments is an art. It says G-d doesn’t create a problem without the remedy. We have to be aware of the changes in society; one has to lower their pride for the sake of the family and be aware that changes are inevitable.

The Morning Rush Hour
   

I’ve been writing since 5:15 this morning and in about 5 minutes, at 6:30, my neighbor – like he does every morning – will start and warm up his car for four minutes and head out for Shacharit (morning Prayer). This is then followed by learning of the Daf Yomi (learning a page a day of Talmud). This is my neighbor’s daily morning routine. One can set your clocks to that regiment.

I have no schedule. It all depends on my preparations for my shiurim, lectures, and articles for their deadlines. I could be up till 3:00 in the morning one time and one day get up, like today at 5:15 am. I guess one can say ‘we neighbors have two contrast lifestyles’. Apparently, because of my unpredictable nature, the morning Shacharit services are often figured out as I’m walking out the door. Thank G-d for the many minyanim that are found in Kew Garden Hills and Forest Hills that I often choose from and make the necessary combinations. But unfortunately, sometimes one arrives late to prayer services. What should he do? Should he join the congregation at the place where they are holding, or should he start from the beginning?

The Mechaber (Rav Yosef Caro, author of the Shulchan Aruch) says it depend on his tardiness. He should say a few tefilot quickly in order to catch up to the chazzan. Preferably, baruch she’amar and 1 or 2 of the halelukas (et Hashem min hashamayim, kel bekadsho,) at the bare minimum, followed by vayevarech david and az yashir. It’s important to say yishtabach because that ends off the bracha of baruch she’amar. Yotzer Or should definitely be recited. He stresses the importance to be on in sync with everybody else in the minyan. Later on, one can catch up saying the other prayers.

The Mishna Brurah, who brings many opinions, mentions the Chacham Tzvi who disagrees. He says it’s important to say the entire tefilah in its entirety and in order. The Chacham Tzvi was known to take a more kabalistic approach. The philosophy of his and the Mechaber are quite different.

What’s important to note is that one must consult his or her Rabbi. It’s his decision that should be followed. I recommend, regardless of which opinion one follows, one should grab a large cup of delicious coffee after the morning prayer service.
Sincerely,
Rabbi Avi Matmon
Spark of Jewish Experience