Parshas Bo

Thank You! Thank You! Thank You!

 

“But among all the B’nei Yisrael, a dog will not sharpen its tongue [growl] at man or animal….” (Shmos 11:7)

The Yeshiva Knesses Chizkiyahu of Kfar Chassidim, had a problem with mice. The man in charge of the kitchen suggested that they get a cat and leave it in the storage room to protect the food. They located a stray cat and gave it a home. The cat was very successful in its “job”.  One day, Rav Eliyahu Lopian zt”l, the mashgiach, the spiritual mentor, of the yeshiva noticed the cat. He was told why they had brought the cat into the yeshiva. He asked the kitchen manager, who was feeding the cat. The manager said that it was eating the mice in the storage room. Rabbi Lopian replied that if the cat would be successful, then it would have nothing to eat. It must be fed. After all, it is necessary to show our gratitude to the cat for protecting the yeshivah’s food supply. Thereupon Rav Lopian, who was already in his 80’s, poured milk into a bowl and knelt to place the bowl before the cat. (Peninim.org)

The Torah (Shmos 11:7) tells us that when the Jewish People left Egypt, “… not a single dog raised its voice against a single Jew.”  Midrash Rabba (Shmos 31:9) explains that we are forbidden to eat treifa meatr, the meat from an animal that was killed by a predator or the meat from an animal that had a particular injury which would have caused its death within a year. as it says (Shmos 22:30) …” you will not eat flesh of an animal that was torn in the field, throw it to the dogs.”  Hashem tells us that we are obligated to do give the meat to the dogs. Why? During the plague of the killing of the first-born Egyptians, the Egyptians were busy the whole night burying their dead. At that time, the dogs were barking at them. However, later, when the Jewish People left Egypt, the dogs did not bark. The dogs controlled their natural urge to bark. HaKsav VeHaKabalah, Ibn Ezra, and Ralbag say that this enabled the Jews to go calmly, without fear or worry since the sounds of dogs barking or snarling normally puts fear into people’s hearts. The Midrash continues that we are obligated to give treifa meat to the dogs. As a reward for this silence, for the entirety of history, if a Jew owns a piece of treifa meat, he should give it to a dog, rather than anyone else.

 

A Jewish businessman was on the subway platform waiting for a subway to Manhattan. Suddenly, he slipped and fell onto the tracks. He was hurt by the fall and was unable to get up. Bystanders screamed but no one was brave (or crazy) enough to go onto the tracks to save him. Suddenly, an African American man jumped onto the tracks, grabbed the businessman and put him onto the platform. Then he lifted himself up. One second later, the subway came into the station. The African American was a hero! Yet, he did not act like a hero. He just sat down and brushed off any compliments as if what he had just done was not a big deal. When someone approached him, he explained the reason for his actions. He said that he had to be at work at a restaurant at 8 AM. He was paid $10 an hour. He knew that if the train ran over the man on the tracks, then there would be a train delay of at least two hours. He would then arrive at work two hours late and would lose $20. In order not to lose $20, he took the businessman off the subway tracks. (Rabbi Yisroel Brog, Parshas Va’era, on Torah Anytime.Com)

The Jewish businessman had a dilemma. While he was sitting on the subway tracks, he had in mind that if someone saved him, he would give him $100,000. Now, he had two questions. One was whether there was an obligation to show hakaras tov, showing gratitude to a non-Jew. The second question he had was he obligated to pay since the fellow did not intend to save him. Rather, the African American did it so that he would not lose $20. The businessman contacted Rabbi Yitzchok Zilberstein, a very, very prominent and respected rav in Israel. He asked him his questions. Rabbi Zilberstein said that one IS obligated to show gratitude to a non-Jew. Rabbi Zilberstein proved his answer from the Torah (See Parshas Vayigash 47:14-22). Seven years after Yosef became the viceroy of Egypt, there was a terrible famine. The Egyptians spent all their money to buy food. Then they purchased food by paying for it with all their animals.  When they had nothing left, The Egyptians gave Pharoah ownership of their animals and their bodies; they sold themselves as slaves to Pharoah. The Priests of Egypt were exempt from this. They received a stipend of food from Yosef without having to sell their land. Why were the Priests given this stipend? The Shelah answers that these Priests had done a favor to Yosef, and one is obligated to show appreciation, even to a non-Jew. When Yosef had been falsely accused of impropriety by Potifar’s wife, it was those Priests who had judged Yosef. They examined the evidence presented by Potifar’s wife (see Targum Yonasan ben Uziel in Parshas Vayeshev 39:14-20), determined that the evidence was false, and saved Yosef from capital punishment. Thus, Yosef had an obligation to show appreciation to those Priests. 

What about the businessman’s second question? Did he have an obligation to the African American if his intent had not been to save his life? To answer that, Rabbi Zilberstein quoted the story of Yisro’s daughters. When Yisro’s daughters went to the well to get water for their sheep, the shepherds of Midian drove them away. Midrash Rabba (Shmos 1:32) brings an opinion that says that the shepherds pushed the girls into the well. Moshe saved them. When Yisro’s daughters repeated the story to their father they said, “…An Egyptian man rescued us from the shepherds….” (Parshas Yisro 2:19) Why did they refer to Moshe as “an Egyptian man”? Midrash Rabba says two explanations. One, that Moshe looked like an Egyptian because he wore Egyptian clothes. The second explanation of the Midrash Rabba is fascinating. The words “an Egyptian man” was not referring to Moshe. Rather it was referring to the Egyptian taskmaster whom Moshe had killed. When Yisro’s daughters thanked Moshe, he told them that they should not thank him. Rather they should thank the Egyptian taskmaster whom he had killed. If not for that Egyptian, Moshe would not have needed to escape from Egypt. Then, he would not have been in Midian to save Yisro’s daughters. Rav Chaim Shmuelovitz zt”l learns from this episode that one has an obligation to show gratitude to such an extent, even if the savior did not have the intention to save the person. According to this, Rabbi Zilberstein said that the Jewish businessman WAS obligated to give his savior the $100,000.

The businessman also presented the question to Rabbi Zilberstein’s brother-in-law, the gadol hador, Rabbi Chaim Kanievsky zt”l. Rav Chaim concurred with the answer but quoted a different source.

The Talmud (Sanhedrin 96B) says, “Among the descendants of Haman were those who studied Torah in Bnei Brak.” Iyun Yaakov says that this descendant was Rav Shmuel ben Shaila. The Dubno Maggid says that Haman was the epitome of evil! He wanted to eradicate the Jewish People! Why did he merit a descendant who learned Torah? The Dubno Maggid answers that Haman’s wickedness caused the Jewish People to come closer to Hashem. The Jews repented and willingly reaccepted the Torah. Therefore, Haman was rewarded with a descendant who was a Torah scholar. Haman was rewarded for the good that he had caused, even though obviously that was not his intention.

Rav Chaim Kanievsky zt”l said that from this we see that one does have an obligation to show appreciation even to one who helped without having intended to do so.

 

We see from this the great obligation that we have, to show our gratitude and appreciation to those who have helped us, even if they did so unintentionally.

Certainly, our obligation is even greater to one who has helped us intentionally.

We should think about the people in our lives who have helped us. Whether it is a parent, a spouse, a teacher, or a friend. The extent of our obligation to show them appreciation is infinite!

(based on a shiur by Rabbi Yisroel Brog, Parshas Va’era, on Torah Anytime.Com)

 

Parshas Bo

Do We Really Know Better?

“[Pharaoh] called for Moshe and Aharon that night and said, “Get up and go from among my people, both you and B’nei Yisrael. Go worship Hashem as you have said [requested].” (Shmos 12:31)

The 9th plague that Hashem punished the Egyptians with, was the plague of choshech, darkness. Rashi (Shmos 10:23) says that during the first 3 days it was so dark that the Egyptians were unable to see each other. Over the next 3 days, the darkness was substantive. It was so palpably dark that the Egyptians could not move. They were frozen in place. If an Egyptian happened to be sitting when this second period of darkness began, he was unable to rise. If he had been standing, he would have been unable to sit.

The Chasam Sofer says that the Jewish People had a golden opportunity during this plague. They could have risen and killed the Egyptians! Then they could have escaped from Egypt without a fight. Why didn’t they? The Chasam Sofer quotes Targum Yonasan ben Uziel (Bereishis 50:25) who explains that Yosef had made the Jewish People swear that they would not attempt to leave Egypt before the time that Hashem had designated.  When would that time be? Yosef had told them that two people would come to take them out. The two would say the code words, “פָּקֹ֧ד יִפְקֹ֣ד אֶתְכֶ֗ם”, “Hashem will surely remember you”. 

Luckily, the Jews listened to the promise and waited for Moshe and Aharon who used these code words. A tragedy had occurred 30 years earlier. The Midrash (Shmos Rabbah 20:11; Midrash Lekach Tov, Midrash Sechel Tov 13:17) tells us that the tribe of Ephraim miscalculated the date which they thought was the designated date for freedom. Their calculations were off by 30 years. They escaped from Egypt but did not wait for the two redeemers who would say the “code words”. It was a tragic mistake. After leaving Egypt early, 300,000 Jews from the tribe of Ephraim were killed by the Plishtim. 

The Chasam Sofer’s explanation helps explain another Midrash (Shmos Rabbah 14:1). The Midrash says when Hashem decreed that the Egyptians deserved the plague of darkness, all the angels concurred. Even the guardian angel of Egypt agreed. The Satmar Rebbe (quoted in Talelei Oros by Rabbi Yissachar Dov Rubin) wondered why this plague was unique in that it received the approval of the guardian angel of Egypt.

The answer is that the guardian angel of Egypt realized the inherent danger to the Jewish People. While the Egyptians were immobilized, the Jews had the opportunity to escape. They could have finally become free! However, it was not yet the moment that Hashem had decreed for them to go free. Had they left then, it would have been too soon. They would have met the same fate as the Jews from the tribe of Ephraim and would have been killed. That is what the guardian angel of Egypt had hoped would happen. However, since the Jews had total faith in Hashem and did not leave a moment too soon, their lives were spared!

There was a similar occurrence by makas bechoros, the plaue of the killing of the firstborn. The Torah says (12:31), “[Pharaoh] called for Moshe and Aharon that night and said, “Get up and go from among my people, both you and the B’nei Yisrael. Go worship Hashem as you have said [requested].” After midnight, the Egyptians were pressing the Jews to leave Egypt. The Jews had been waiting for this opportunity for so many years! Yet the Jews did not leave until the morning. Rav Yaakov Kaminetsky zt”l (Emes L’Yaakov) says that the Jews knew from past experiences that Pharoah had changed his mind about freeing them on many occasions. Perhaps he would change his mind, now, as well. Why didn’t the Jews take the opportunity and leave?  Rav Yaakov zt”l answers that the Jews were given a directive from Hashem not to leave their homes until morning. Despite being faced with the opportunity for immediate freedom, they listened to the command of Hashem and waited for the designated moment.

There are times in our lives when we have temptations and rationalizations. As a result, we may feel that “we know better” and do not have to scrupulously follow the laws of the Torah.

That is a big mistake which can lead to negative repercussions.

We only gain when we follow Hashem’s directives.

 

Parshas Bo

Do You Have the Time? It Can Mean the Difference Between Life and Death!

 

“This month shall be for you the beginning of the months.” (Shmos 12:2)

On April 26,1986 there was an accident at a nuclear power plant in Chernobyl in the Soviet Union. Radiation from the damaged reactor was dispersed in the atmosphere. Over 150,000 square kilometers in Belarus, Russia and Ukraine were eventually contaminated.

Natalya and Vladimir Dorman, both highly intelligent professors, were in their home with Evgeniy, their ten-year-old son. With a radioactive cloud hovering over their neighborhood, Natalya said sadly that they may all be dead in three days from the radiation. She said, “We have led meaningless lives. We have little to show for ourselves. Let us become elevated people in our last days on earth.” She took out a Jewish book that a friend had given her, called the The Midrash Says. Slowly, Natalya began reading to her family about Hashem and Creation. Evgeniy was fascinated and was especially moved by the idea that the Torah was the blueprint of the world. He said, “If I could learn Torah, whatever that is, I could understand how this universe works…. How wonderful!” The Dormans did not die. Now that they were aware that they were so spiritually ignorant, they immigrated to Israel where they could learn Torah.  Years later, Evgeniy, known as Yehudah, became an accomplished Torah scholar. (The Grandeur of the Maggid by Rabbi Paysach Krohn)

Before the plague of the killing of the first born, Hashem gave the Jewish People a mitzvah. The very first mitzvah that they received, as a nation, was the mitzvah of sanctifying the new moon. The Jewish calendar and all the holidays depend on this mitzvah.

Why is this mitzvah so significant that it was the first one that Hashem gave? Rabbeinu Bachya says that it forms a basis of our faith. When we see the new moon and say a bracha on it, we are testifying to Hashem’s renewal of creation. If Hashem would not constantly renew creation, the world would be destroyed. That is a foundation of belief in Hashem.

The Sforno says that Hashem was sending the Jewish people a very important message with this mitzvah. From that time onwards, the months belonged to them, and the Jews could do whatever they wished with their time. When they had been enslaved, their time had not been their own. They had been at the whim of their masters who could have bothered them at any time – day, or night. Hashem was telling them that now their time was their own.

Rav Avrohom Pam zt”l says, “Only when a person is in control of his time can he be a מְצוּוֶה וְעוֹשֶֹה, one who is commanded to fulfill a mitzvah. Therefore, as a prelude to their new obligations to uphold the Torah, Klal Yisrael was given this specific mitzvah which is the key to all the other mitzvos.”

The Beis Din, the Jewish court, sanctifies the months. However, it is the task of every single Jew to sanctify the gift of life that he has been given through proper utilization of time. Every person is given a predetermined amount of time on earth. Everyone’s responsibility is to make the optimum use of this gift.

In Pirkei Avos (3:1) Akavia the son of Mehalel says that one can be dissuaded from sin if he realizes that he will eventually have to give Hashem justification and reckoning for his deeds. The Vilna Gaon zt”l explains that “justification” refers to the futile attempt one will make to justify his misdeeds. “Reckoning” refers to the reckoning that one will have to make for the time one misused by sinning. Instead of sinning, he could have used that time well, by doing mitzvos. The Pirkei Avos Treasury by Rabbi Moshe Lieber illustrates this with a beautiful parable. A merchant sold defective seeds to farmers. When the seeds yielded no produce, the farmers were very upset. They demanded to be reimbursed for price of the seeds AND for the profit that they would have earned from the fields, had the seeds not been defective.

“A Jew knows that his life has a profound purpose, and his soul has descended beneath the Heavenly Throne to this earth to accomplish a mission that only he can fulfill.  He was not placed on this earth just to “kill time”.  Whatever he accomplishes in his life on this earth will be what must sustain his soul for all eternity.”

(Rav Pam on the Chumash by Rabbi Sholom Smith)

 

(dvar Torah based, in part, on Rav Pam on the Chumash by Rabbi Sholom Smith)