Parshas Beshalach

THE BEST LIFE PRESERVER

“Moshe caused Israel to journey from the Sea of Reeds…
They went for a three-day period in the Wilderness, but they didn’t find water… The people complained…”
(Shmos 15:22-24)

Hashem just took the Jews out of Egypt with a multitude of miracles and split the Sea of Reeds (Red Sea). A mere few days after the greatest open miracles in the history of mankind, the Jews complained. How could that be?

After Hashem split the Red Sea, the Jews travelled in the desert. They were travelling for three days and couldn’t find water. Imagine how thirsty they must have felt. Finally, when they did find water it tasted very bitter. How very frustrating. At that point they complained against Moshe and Hashem. The conditions were harsh, but instead of asking Hashem, without anger, to fulfill their needs, they complained.

The Da’as Zekanim brings a fascinating Midrash which has a unique understanding of these pesukim: The Jews were travelling for three days and couldn’t find Torah (that is, they didn’t learn Torah). The “water” that the Jews were lacking was “Torah” which is compared to water. Therefore, they rebelled against Hashem. As a result of this, an enactment was made that we should read from the Torah on Mondays and Thursdays. This way we wouldn’t go for three days straight without learning Torah.

The Jews had just witnessed numerous miracles, had seen the splitting of the Red Sea, and were on the lofty level of singing to Hashem. Yet, a mere three days without learning Torah led to their rebelling against Hashem.

The Sefer HaChinuch writes that the essence of the Jewish People is the Torah. The entire world and the Jews were created solely for the sake of fulfilling the Torah. We were redeemed from Egypt in order to accept the Torah at Mount Sinai and to fulfill it.

The greater our appreciation for Torah, the more we will study it.

When the Romans conquered the Land of Israel, they passed a law that the Jews couldn’t learn Torah. The great Rabbi Akiva ignored this Roman law, despite the terrible punishment for those who were caught. Rabbi Akiva said that a Jew cannot survive without learning Torah just as a fish cannot survive out of water. Of course, we all know the story of Hillel. One day he couldn’t afford the small fee to enter the Beis Medrash, the study hall, to learn Torah. He thirsted so much to study the words of Hashem’s Torah that he climbed onto the roof and spent the entire day listening to the Torah lecture, with his ear pressed against the skylight. This occurred during a cold winter day!

We are in a constant battle, every moment of our lives, with the Yetzer HaRa, the evil inclination, who constantly tries to get us to sin. Our only defense against the Yetzer Hara is learning Hashem’s Torah.

Learning Torah is our lifeline. It is also our only defense, enabling us to withstand all the tests that the Yetzer Hara sends us.

Parshas Bo

IN HONOR OF HASHEM

“And Moshe said, you have spoken well; I will see your face again no more!” (Shmos 10:29)

In one circumstance in Parshas Bo, Moshe acted one way, in defense of Hashem’s honor. Later in this same parsha, Moshe acted in a totally opposite way. Yet, that too was done for Hashem’s honor. What? Why? And How?

After the plague of Darkness, Pharaoh requested that Moshe return to his palace. Pharaoh was ready to allow the Jews to serve Hashem in the desert; “Even your children can come – only your animals must remain”. Moshe refused Pharaoh’s limitations. Pharaoh responded, “Leave my presence! Beware not to see me again, for if you do, you will die!” Moshe responded strongly, “You are correct. I will not see you, again”. Hashem then appeared to Moshe, in Pharaoh’s palace. Hashem told Moshe about the next (and last) plague so that Moshe could warn Pharaoh about it (as he warned him before every plague).

What right did Moshe have to respond to Pharaoh this way? He knew that a final plague would be coming, and that Hashem would have to inform him about it. He also knew that Hashem had never given him prophecy in the idol-ridden city itself but rather outside the city. Moshe put Hashem in a tenuous situation – How could he do that? Wouldn’t it have been better had Moshe not responded to Pharaoh’s insult?

Rabbi A. Henach Leibowitz zt’l explained that Moshe’s response to Pharaoh was not an emotional reaction but a calculated decision. As a leader of the Jews and as one sent on his mission by Hashem, he understood that a slight to his honor was a slight to Hashem’s honor. That demanded Moshe’s stinging response to Pharaoh, even though it forced Hashem to say a prophecy in such an impure place.

Earlier in the Parsha (Shmos 10:11), Moshe acted totally differently. After being warned of the imminent plague of locusts, Pharaoh, pressed by his servants, called Moshe back to his palace. Pharaoh was willing to let the Jews go to serve Hashem in the desert. However, when Pharaoh heard that Moshe wanted the children to go as well, he refused. Then Pharaoh kicked Moshe and Aharon out of his palace.

The Riva (one of the Ba’alei HaTosefos) asked, why did Moshe and Aharon wait until Pharaoh kicked them out of the palace? That was embarrassing to them. They must have sensed where the conversation was headed and should have left sooner, on their own. Why did they wait? The Riva answers, Pharaoh had specifically sent for Moshe and Aharon to return to the palace. Therefore, they didn’t leave until Pharaoh gave them permission to do so.

Rabbi A. Henach Leibowitz zt’l brought out a beautiful lesson from this. Pharaoh was a rasha, a very evil person. He enslaved the Jews with backbreaking labor while torturing and killing many of them. Yet, since he initiated the invitation, it would have been a lack of derech eretz (appropriateness) for them to leave on their own. What an amazing insight to the obligation of appropriateness. Moshe and Aharon understood that since Pharaoh had invited them to the palace, the appropriate action was to wait until Pharaoh dismissed them even though he was a wicked person. Moshe and Aharon knew that it brings true honor to Hashem when we act with derech eretz, proper conduct, regardless of whether or not the other party is intrinsically deserving of it. When we follow in the ways of the Hashem and His Torah, we actually sanctify the name of Hashem.

In the first circumstance, Moshe acted one way, in defense of Hashem’s honor. In the second example, Moshe acted in a totally opposite way. Yet, that too was done for Hashem’s honor.

Knowing what to do in different situations is often very difficult. We must always follow the dictates of the Torah, taught to us by our rabbinic leaders, as they guide us towards proper behavior, in a manner that increases the glory of Hashem.

Derech eretz to all people is a fundamental principal of the Torah and brings honor to Hashem.

Parshas Vaera

WHAT DO I OWE YOU?

“[Hashem said to Moshe] Say to Aharon… [and the waters of Egypt], will become blood.” (Shmos 8:19)

Saturday Review of March 13, 1943:

A traveler for a big publishing house couldn’t wait to get to St. Louis, where his oldest friend owned a prosperous bookstore. “Sam,” he said to the owner the moment they were alone, “I want you to lend me $2000.” “The answer, Joe,” said Sam, “is positively no.” “But, Sam,” protested the salesman, “In 1929, when Bond and Share broke from 189 to 50, who gave you ten thousand dollars to keep you from being wiped out?” “You did,” admitted Sam. “And in 1931, when your daughter Shirley had that tropical disease, who took her down to Florida because you couldn’t get away from business, who did, Sam?” “You, my friend, you did.” “And in 1933, when we were fishing together, who dove into the rapids and saved you from drowning at the risk of his own life?” “You did, Joe. It was wonderful!” “Well, then, Sam, in Heaven’s name, why won’t you lend me $2000 now when I need it?” “All the things you say are true,” said Sam, nodding his head slowly, “But what have you done for me lately?”…

This attitude is clearly NOT what the Torah teaches us. The Torah teaches us to show appreciation – the midah of Hakaras HaTov.

Rashi quotes a Midrash which explains why Aharon, rather than Moshe, initiated the plagues of blood and frogs: The water had protected Moshe when he was thrown into it, in a basket, as a baby. Therefore, it would have been improper for Moshe to smite the water.

Water is an inanimate object, yet the Torah is teaching us an important lesson. If you benefit from an object, do not cause it any harm. This applies literally and figuratively. If a person showed you kindness you certainly should show your gratitude.

The Midrash explains, whenever you benefit from a place, you must show your gratitude by doing something for that place. When Yaakov went to the city of Shechem, (Bereishis 33:18) he instituted something for the benefit of the city (either establishing markets or minting coins).

The Ibn Ezra (Dvarim 8:14) says, we Jews should never forget we were lowly slaves in Egypt and experienced suffering, hunger, and thirst in the wilderness. Hashem, in his loving kindness, took care of us. Rav Zelig Pliskin, quoting Rav Mordechai Gifter zt”l, explains that this teaches us the depth of gratitude we must have. We must reflect on our total experience- not just the good. We must remember how desperate and uncomfortable we were before we were saved by Hashem. Then we will be able to recognize the extent of the kindness that we received from Hashem and properly express our appreciation to Him.  Rabbi Pliskin adds that we must also show the same type of appreciation when people do good for us.

Our Attitude is Gratitude!

Parshas Shmos

YOU CAN CHANGE THE WORLD AROUND YOU!

“[Moshe] sat by the well. The minister of Midyan had seven daughters and they came [to the well]… The shepherds came and drove them away.” (Shmos 2:15-17)

Three men found their bashert, their ideal spouse, at wells. What is the difference between what took place when Yaakov went to the well in Charan and when Moshe went to the well in Midyan? What accounted for the discrepancies? How does this impact us today?

Both Yitzchak (through Eliezer) and Yaakov found their wives at wells. According to the Midrash, when Moshe escaped to Midyan he went to a well for that very same reason; to find a wife. The Midrash points out that in Midyan there were seven women (Yisro‘s daughters) at the well and the shepherds attempted to harm them, while in Charan (when Yaakov went to the well) there was only one woman (Rachel) at the well and no one attempted to harm her.

The Matnas K’huna explains that this was not a mere coincidence. The morality of the people of Charan was on a higher level than that of the people of Midyan because of the positive influence of Avraham Avinu. Avraham‘s presence in the city left a permanent mark on its citizens, raising their moral standards.

The Rosh HaYeshiva of Yeshivas Chofetz Chaim, HaRav A. Henach Leibowitz, brought-out a beautiful insight from the Matnas K’huna. Avraham left Charan 162 years before Yaakov arrived! Avraham’s influence was so great, that so many years later, common shepherds acted peacefully and morally because of him.

What a powerful and long-lasting influence one person can make on an entire group!

Rabbi Pesach Krohn tells a story: In our times, an unaffiliated Jew once gave a large donation to a shul that he had never before gone to, in Dallas, Texas. When the Rabbi asked, “Why?”, the man explained that he had gone to Israel and wanted to see the “Western Wall”. There, he saw a Yerushalmi Jew davening to Hashem with such fervor and devotion; he was talking as if Hashem was standing in front of him. This scene left such an indelible impression on the Texan that he gave a donation to the nearest Orthodox shul in his neighborhood and eventually came closer to Judaism. All this resulted from the influence of an individual who never saw him and never said a word to him.

What influence do we have on our family, friends, and neighbors when we act in a refined manner? How are we affecting the behavior of business associates and strangers who are impressed by seeing our actions and how we conduct ourselves?

We cannot underestimate the impact that we, even as laymen, as regular Jews, can have on society around us. Every Jew is a role model who teaches, by example, lessons of ethics and morality. Every single Jew can change the behavior of those with whom he comes in contact and can upgrade their standards, without even saying one word to them.

Remember: You can make an everlasting impact on those who see the way you act.