Day: January 17, 2025

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By Rabbi Shloimie Lindenbaum

ותקרא שמו משה ותאמר כי מן המים משיתהו (פרק ב פסוק י)

When Basya, the daughter of Pharoah, finds a Jewish baby in the water, she takes him and raises him as her own. She gives him a name, Moshe- משה, referencing that she drew him out of the water- משיתהו. The Sforno comments that the word משה means to draw others. Instead of titling him as “the one who was drawn forth” (משוי), she called him “the one who draws forth”. The Sforno explains that the fact that Moshe was saved by being pulled out of the water, was a message to him to always remember to draw forth others and save them from their distress. The salvation that made him who he was now serves as a reminder of what he must live up to; to save others just as he was saved. Perhaps that is why this name remained with him for the rest of his life, although it had odd origins. It defined his life’s role based on his own experience. This can be a lesson for all of us as well, to learn from what we go through, to appreciate salvations that we experience, and then to look to help others in the same way.

ויאמר משה אסורה נא ואראה וכו’ וירא ה’ כי סר לראות וכו’ (פרק ג פסוק ג-ד)

Moshe was grazing his father-in-law’s sheep in the desert when he noticed a burning thorn bush that was not being consumed. He comments, “I will turn now and see…why the thorn bush is not burning.” “And Hashem saw that he turned to see, and He called to him…”. It sounds as though, because Moshe turned to see the bush, that is why Hashem called to him, choosing him as the leader of the Jewish people. R’ Aharon Kotler explains that Moshe’s turning wasn’t out of mere curiosity, rather he recognized that this was a spiritual phenomenon with a deeper message, and he turned to understand more of Hashem’s ways. This minor action of turning to see was what “sealed the deal” on his appointment as redeemer. R’ Aharon points out that we find many ways in which Moshe had already become a great person- his sensitivity for his enslaved brethren, his saving Yisro’s daughters, his caring for the sheep, and yet he needed just a little more to achieve the necessary level. This is a tremendous encouragement for us to always continue to push ourselves, growing higher and closer to Hashem. Sometimes we just need a little more of a push, just a minor action of desiring more closeness, that can help us achieve our goals. It is not worth it to ignore opportunities for growth, however minor they seem, because we never know what small action can make all the difference.

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By Rabbi Naftoly Bier

The Ramban in  שמות  ג:י”ד  (Nachmanides, Exodus 3:14) teaches us an amazing concept. Moshe Rabeinu asked Hashem, in what manner can he relate to the Jewish people an identification of the Almighty that will be the definitive proof of His existence and providential interaction with all?

Hashem answered, “Why do you ask for a name?”- an intellectual definition of who I am?  There is a dynamic that surpasses any possible proof that I exist and I care- that is the dynamic of תפילה, of prayer.  Whenever you are in a state of pain and anguish, or dealing with hardships, talk to Me and I will answer. That is the biggest proof that Hashem is with us, for whenever we seek Him we truly feel Him. And if we genuinely convey our requests to Him from the depths of our heartfelt clarity of His caring for us, mortal beings; He will answer us now, in ten years, or even thirty years!

The Ramban teaches us that the most compelling idea in the universe that talks of G-d’s relationship with humanity and especially כלל ישראל is the gift that we can at all times speak to Him, cry to Him, plead with Him, and He will listen … and answer.

We can ask ourselves; how do we really know He listens? After all, there are billions of people in the world. The Almighty is busy conducting His universe!

Of course, this question doesn’t start, for Hashem is infinite, He is beyond any human comprehension but intellectually it is difficult for the human mind to grasp and nevertheless we pray to Hashem readily.

The Ramban is teaching us that the most intuitive, inherent, instinctive reaction to pain is prayer, turning to G-d. Even the most intelligent die-hard athiest feels the closeness of G-d when they tear away the facade of eluding G-d, denying His existence, for Hashem has inculcated and ingrained in the human soul the inseparable loving, caring and intuitive connection that we have with our Creator that is expressed through the medium of prayer.

When we daven, pray, speak to G-d properly, we feel His absolute closeness and vested interest in us. “כי מי גוי גדול אשר לו אלוקים קרובים אליו כה’ אלקינו בכל קראינו אליו” (ספר דברים ד:ז) “For which is a great nation that has a G-d who is close to it , as is Hashem, our G-d, whenever we call to Him” (Deuteronomy 3:7)

The nations of the world proclaim the uniqueness of the Jewish people. The Almighty allows them to speak to Him and He answers them, either by helping, blessing, or caring for them or by feeling their pain.” עמו אנכי בצרה””. When we are in a state of distress, He carries us through the crisis with mercy, pity, and compassion.

In the מסילת ישרים, Paths of the Just (Chapter 19), the רמח”ל, Rav Luzzato writes that one who prays to the Almighty, should create for oneself a dynamic- that one’s conversation is no different than communicating with one’s dear friend.

The Talmud in ברכות ו: teaches us that if we as a community establish a time for prayer and there isn’t a מנין, a quorum of ten that comes on time, Hashem becomes angry and proclaims: מדוע באתי ואין איש קראתי ואין עונה – Why did I come and there is no person present…. for Hashem loves us, He comes to meet us, He allows us to invite Him, He wants to be invited, He wants to hear us articulate our feelings, our struggles, our goals and aspirations! This insensitivity, the lack of acknowledgement of His infinite love for us is the cause of Hashem’s anger, for we have “separated” from Him.

What does our prayer achieve?

1. We now know that the world did not materialize by chance.
2. We know that Hashem is intimately involved with His universe, which He renews daily.
3. We know that we are not alone, but rather Hashem is with us.
4. We realize that life is not about self-centered me, but rather I am on His stage with billions of others.
5. Prayer is transformative, it is the ultimate transcendental exercise, which dispels all feelings of loneliness and invests in us a sense of importance and validation.
6. It engenders in us a clarity, that if Hashem created us, we have been instructed by Him, how to live a life of constant awareness of our unrelenting obligation to develop the inherent potential He adoringly grants each and every person.