Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

This week’s portion starts off, “ואתה תצוה את בני ישראל, and you should command the children of Israel… to keep the lamp burning constantly.” It is the mitzvah of lighting the מנורה, Menorah on a daily basis in the משכן, Tabernacle, and subsequently the בית המקדש.

The בעל הטורים directs our attention to the word, “תצוה”, “you should command”, which could have been written, “צוה”, “to command” (the imperative), for it already says “ואתה”, “and you will” … The lesson that the Torah is imparting is that the letter “ת” and “נשים”, “women” have the same גמטריא, numerical value – 400.  Not only is there a “candle lighting” to be done in the Tabernacle, Holy Temple but so too, every Friday before the onset of Shabbos women should kindle candles for the Shabbos. What could be the connection between the two distinctly different lightings?

שלמה המלך in Proverbs 1:8 teaches: “שמע בני מוסר אביך ואל תטוש תורת אמך”, “My son, heed the discipline of your father, and do not forsake the instructions of your mother.”

The נצי”ב, Deuteronomy 21:18 explains that the father is the one who teaches the mitzvos, objectives laid out in the Torah, while the mother trains a child to act with proper דרך ארץ, to develop a fine, sensitive, caring and responsible personality. A son who doesn’t heed his parents (בן סורר ומורה) is one who turns away from his father’s teaching of Torah and is מורה, defiant to his mother. (The אבן עזרא and אלשיך have similar interpretations.)

In the משכן, Tabernacle there were two objects that represented the Torah; the ארון, Ark and the מנורה, the Candelabrum. The Ark contained the Torah and the Tablets, while the Menorah was the symbol of wisdom being “lit” in one’s being. While the Torah is factual and irrevocable and clearly defined, what is termed, גמרא, is the honest, intellectual process of determining how to proceed in specific situations. (מנורה)

At first glance it’s difficult to comprehend why Hashem asks us to illuminate His Sanctuary; He doesn’t need light!? The Medrash explains with the metaphor: a blind man is walking in the street, a kind person helps him navigate his way. The kind-hearted person escorts him to his home. Upon arriving he immediately directs him to the lighting apparatus and requests the blind person to provide all with lighting, “so you should no longer feel obligated to me for accompanying you.” In the same manner we are benefacted by Hashem, with infinite gifts including light. Hashem in His inimitable, boundless kindness and compassion is expressing to us; “I don’t need your light but I am endowing you with the merit to also provide light for Me.”

The Medrash expounds; “For the eyes of Hashem range over the entire Earth to give support to those who wholeheartedly support Him…” (דברי הימים ב’ ט”ז:ט).

The blind person refers to Klal Yisroel as it is written in ישעיה, Isaiah 59:10, “We grope like blind men along the wall, like those without eyes we grope, we stumble at noon as if in darkness…” The last words refer to the terrible incident of the עגל הזהב, the Golden Calf which was erected at the sixth hour of the day. When Moshe Rabeinu was commanded to “bring olive oil for the Menorah”, the Jewish people were astounded. You Hashem light our light, and you say we should light for You?! Answered Hashem, Yes I want to elevate you, to inspire you to not feel indebted to Me.

When one studies the Medrash, one can ask why is it necessary to add the idea of the Golden Calf; wouldn’t Klal Yisroel be perplexed why they should light or produce light for Hashem?

It is possible that if the דור דעה, that holy generation, the greatest of our history had not forfeited their sublime greatness, they would understand that G-d would exhort them to produce light for Him, due to their unmitigated, flawless dedication to Him. But once they sinned, and nevertheless G-d is providing all their needs, how can we light for Him, we don’t deserve what He bequeaths to us; it’s a charade to light for Him!

Hashem was teaching us His infinite love despite our tragic mistake. He is always with us, for we are His dearest entity in the world. Yes, I want you to light for Me, I want you to understand that don’t be overwhelmed by my Holiness, rather recognize my intense feelings for you.

Every Friday before Shabbos, the women who, as aforementioned, are the teachers of אמונה, Hashem’s love for us and to emulate Hashem by developing character akin to Him, they usher in the special day of Shabbos.

Hashem created the human with a struggle between a life of selflessness, spirituality, dedication to others or one of self-centeredness, seeking glory, hedonism and materialism. Shabbos, He gifted us with a dynamic wherein the latter inclination is mitigated and nullified if we allow it to happen! It is a manifestation of Hashem’s incredible love that He gifted us a day – Shabbos – when we can honestly behold our true mission without the tension of the יצר הרע.

Due to the natural אמונה, the sense of being embraced by Hashem due to the innate selflessness a woman has, Hashem instructed the women to light candles for Shabbos, ushering in this metaphysical gift of being embraced by Him. This heightened sensitivity allows one to truly sublimate all that is physical (food, wine, etc.) as a means of being encircled by Hashem. Both lightings represent His infinite love.

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By Rabbi Shloimie Lindenbaum

תקחו את תרומתי (פרק כה פסוק ב)

Our Parsha begins with the command that בני ישראל bring the materials needed for the building of the משכן. Rashi tells us that there were thirteen materials contributed. R’ Gedaliah Schorr explains the significance of this number, why the משכן was constructed with exactly thirteen materials. He says that בני ישראל were asked to give their donations with a generosity of heart- donating as much as they can with the sole motivation of doing for Hashem and for the כלל. When everyone comes together with a spirit of giving to the greater cause, this immediately unites them in a tremendous אחדות and love for one another. We find by the giving of the Torah that before the שכינה could rest on הר סיני it was necessary for בני ישראל to come together with unity- ויחן שם ישראל נגד ההר. Only when בני ישראל is lovingly united with a common spiritual goal can they merit Hashem’s Divine Presence. When they began building the משכן, the vehicle for the presence of the שכינה on this world, they also needed to fulfill this prerequisite. Therefore, they were asked to give with a generous and loving spirit, as this would unite them and properly prepare the משכן for השראת השכינה. The גמטריא, numerical value, of אהבה, love, and of אחד, one, is thirteen. In donating specifically thirteen materials to the building of the משכן, they were recognizing the need for the loving unity in the spirit of their donations as well.

בטבעת הארון יהיו הבדים לא יסרו ממנו (פרק כה פסוק ט)

The ארון הקודש, the Holy Ark, was what housed the תורה and is often used to represent the תורה. The ארון had poles through which it was meant to be carried and supported, and the הלכה of these poles was that they were never allowed to be removed from their attachment to the ארון. R’ Elya Baruch Finkel sees in this a hint to the fact that those who “carry” and support תורה become part and parcel of the תורה and are never separated from it. Those who support תורה get rewarded as if they learned the תורה themselves, and לעתיד לבא they too will know תורה as if they had already learned it. He quotes a story about R’ Lazer Gordon from Telz, who got married and agreed that his father-in-law would support him to continue his תורה learning. After a while, his father-in-law’s assets decreased, and his mother-in-law was pushing her husband to stop providing support. He refused to stop, saying, “who knows if we are supporting him or if he is supporting us with his תורה”. Eventually, after R’ Lazer was offered a job, his father-in-law consented to his wife that they should discontinue support now that there was a simple alternative. On that same day that R’ Lazer left town, his father-in-law tragically passed away at a relatively young age. R’ Lazer’s mother-in-law lamented, “it’s my fault, now I see that I was unaware of who is truly supporting whom.” There is tremendous merit to those who support the learning and development of תורה.

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By Rabbi Naftoly Bier

This week’s Parsha, Exodus 25, 2 states “Speak to the Children of Israel and let them take for Me a portion, every man whose heart motivates him, shall take My portion.” In chapter 35, 21 it states, “Every man whose heart inspired him came, and everyone whose spirit motivated him brought the portion of Hashem for the work of the אהל מואד, the Tent of Meeting (Tabernacle).

The Torah emphatically, specifically stresses inspiration, motivation of one’s free will and desire, and also if the gift is not designated as one’s monetary ownership being donated to Hashem’s abode, but rather as one transferring Hashem’s belongings to the Tabernacle.

The Alter from Kelm, HaRav Simcha Zissel Ziv זצוק”ל, quotes the בעל הטורים, that the Jewish people were addressed in a term of פיוס, consolation. The Medrash teaches that the Tabernacle was constructed as a symbol of honor, glory and reconciliation between Hashem and His people, the Torah teaches us the great reward, despite the fact that the ‘wealth’ that the Jewish people had at the time was what was gifted to them by Hashem, especially the booty and treasures by the ים סוף, Reed Sea, nevertheless it is still seen as a supreme מצוה, קל וחומר, surely one who earns their own wealth though arduous labor and effort and shares it will be blessed!

Asks the Alter, if one is given a large treasure, and then one gives ‘some of it’ away, back to the donor, does one deserve acclaim? Does he need to be mollified due to his ‘loss’? If one recognizes that one’s wealth is a gift from Hashem, wouldn’t one with great enthusiasm share it with Hashem? He answers, from here we are apprised of the insanity the יצר הרע impresses a person with. One can intellectually believe that Hashem is the source of all blessing, of all that transpires, but nevertheless credits oneself for being responsible for its ownership, and it is acutely difficult to part with one’s belongings. This is why the Torah specifically states, “Take from My portion,” this is the manner in which Hashem neutralizes the feeling of loss, it’s Mine!

The alter poses another question; we are taught that one who does a Mitzvah, due to being commanded to do so, their action is more meritorious than one who does it voluntarily. Tosfos, Tractate Avodah Zara 3a, explains that one who performs due to being instructed by Hashem, will constantly stress, or agitate to negate their self-interests and selflessly dedicate themselves to do Hashem’s will. If so, why didn’t Hashem demand from us to ‘pay our taxes’ to the Tabernacle?

He answers that at this juncture of history when Hashem was going to ‘reside in our midst’ when we were to be blessed with His Presence among us; in order to create this bond necessitated that we emulate Him in the most profound possible manner.

As the “Tomer Devorah, Dates of the Palm” teaches, the most logical perspective of one’s focus in life is to emulate Hashem, for he empowered us with the potential of human greatness- to be like Him.

The primary manner in which we perceive Hashem is through constantly focusing on all of His benefactions. It therefore follows that that the most profound action that connects us to Him, is to be a benefactor. Therefore, we had to magnanimously dedicate ‘our wealth’ to the construction of the Tabernacle, without any thought of being compensated with a reward  for our actions. This idea is expressed by שלמה המלך, Kind Solomon in שיר השירים, Song of Songs, 3, 9-10. “A Tabernacle for His Presence…silver…gold…purple wool…its midst was decked with implements bespeaking love by the daughters of Jerusalem.”

The מסילת ישרים, Path of the Just, the Ramchal, (Rav Luzatto) in Chapter 18 (the Trait of Saintliness) teaches this concept of love and giving pleasure to Hashem daily.

“It is known which Mitzvos are binding on all of Israel to what extent one is bound by them. However, one who truly loves the Creator will not endeavor and intend to fulfill his obligation which is acknowledged by all of Israel, but will react in very much the same manner as a son who loves his father, who, even if his father gives only a slight indication of desiring something, undertakes to fulfill this desire as completely as he can. And though the father may air his desire only one time, and even then, incompletely, if he can understand by himself what will bring pleasure to his father, he will not wait to be commanded more explicitly or to be told a second time.

We notice at all times between all those who are bound with a love which is truly strong- that the lover will not say ‘I Have not been commanded further. What I have been told to do explicitly is enough for me.’ He will rather attempt to arrive at the intention of the commander ad to do what will give him pleasure. The same holds true for someone who strongly loves his Creator; for he too, is in the class of lovers. The Mitzvos will serve as an indication to him of the will and desire of the Blessed One. He will not say, ‘What has been explicitly stated is enough for me’, to the contrary, he will say ‘Since I have seen that G-d’s despite inclines toward this, I will use it as a sign to extend it into as many areas as a can envisage the Blessed One’s desiring its being extended into.’ Such a man may be called One who gives pleasure to His Creator’.”

One may ask, “Isn’t it possible that one who acts due to their own volition will become arrogant and think, ‘look at me, I am a selfless benefactor’?”

The answer, says Rav Chaim Friedlander זצ”ל, is that when one truly and unequivocally recognizes that all is a gift from Hashem, one recognizes the immense responsibility to share it with others and of course to donate to the Tabernacle. Its only the egoist that is self-absorbed that precludes oneself from this simple idea. A true selfless, magnanimous benefactor takes no credit, other than to dispense what is logical. “ויקחו לי תרומה, and take from Me your gift,” one is only giving to Hashem what is His!”

In this manner in everyday life, when one learns Torah, earns a living, raises children, etc., and views everything as Hashem’s gift, then one is blessed and helped by Hashem, for one has truly partnered with Him! And in turn one can accept all His dictates no matter the hardship, lack of understanding or time to be expended. מיראה בא לידי אהבהת ומאהבה בא לידי יראה.

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By Rabbi Shloimie Lindenbaum

ורפא ירפא (פרק כא פסוק יט)

In listing off the laws of various liabilities the Torah tells us that if two people are fighting and one damages the other in way that puts him out of commission, the attacker must pay various payments to the damaged party. The Torah ends off by saying that he should provide for the healing, i.e. pay for the doctor, as well. The Gemara (בבא קמא פה.) learns from this פסוק that one is allowed to work as a doctor and heal people. Rashi explains that one may have thought that because Hashem caused this person to be sick, we must rely solely on Him to heal, to this the פסוק tells us that one can use the services of a doctor. The Chofetz Chaim points out that the story in this פסוק is when someone was struck by their adversary. Clearly, even when one is injured or hurt by another human, it was all caused by a decree from Heaven. That is why even in this case one may have thought that they cannot utilize a doctor. Everything that happens to us, even when there is a seemingly obvious cause, is really from Hashem and it is His decision that causes our experience. He adds that this can be a tremendous source of comfort for us when we realize that all our pain and suffering is coming from a loving and merciful Father in Heaven. Clearly, if He is inflicting us with difficulties then it is for our own good.

אם כסף תלוה את עמי…לא תהיה לו כנשה לא תשימון עליו נשך (פרק כב פסוק כד)

The Torah tells us that when we lend someone else money, we should not act towards them as a creditor (oppressively demanding payment) and we should not charge them interest. Why are these two מצוות placed right next to each other? R’ Yehoshua Leib Diskin answered that the פסוק is hinting to a third scenario. Sometimes, one may be able to lend money, but is wary of the borrower pushing off paying the loan. To avoid this, the lender may agree to lend on the condition that interest will accrue with time, to ensure prompt payment. The lender has no intention of collecting the interest, as this is forbidden by the Torah, but he pretends that he will so that the borrower will feel pressure to pay back. This too is forbidden, and this is what the Torah is hinting to by juxtaposing these two הלכות. One cannot be “כנושה”- like a creditor, that is, although they are not actually demanding the money, they cannot use interest as a ploy to apply pressure to the borrower. That is the end of the פסוק- do not place on him interest.

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By Rabbi Naftoly Bier

ואלו המשפטים , “and these are the ‘social laws’ that you should transmit in full clarity…” These are מצוות which are to be understood in a logical manner per understanding what Hashem expects from us in our interaction with others.

The first mitzvah is the idea of the עבד עברי, the Jewish “indentured servant”. Just as the statement אנכי ה‘ אלוקיך is the basis for the עשרת הדברות , so too we can say that this commandment is the basis of our obligations and responsibilities to society.

An עבד עברי can be one who due to impoverished conditions, his family is destitute and reeling from hunger will attempt to steal money, but get caught. How is he to pay back what he stole? He has nothing!

The Torah instructs the בית דין, the court, to hire him as an indentured servant for six years. His “Master” has to abide by the following rules:

1. He must be given equal status to all members of the master’s family, the same quality food, accommodations; if there is only one bottle of wine or one comfortable pillow it is given to him. He must be showered with brotherly love.
2. No menial work is allowed; even to carry the master’s towel and clothing to the bathhouse.
3. The master must feed the ‘servant’s’ family, even if there are three wives and fourteen children.
4. He can only be asked to perform work that is his vocation or an expert at.
5. When the “servant” leaves, he is given, הענקה seedlings and animals to start a business with, its value equal to six months of labor.

Obviously, the master has gained a “Master”. Hashem is instructing the master to rehabilitate the “poor guy” who is scorned by his friends, he has lost the respect of his family, he is downtrodden and hopeless.

Says Hashem, “every person is important to Me, every person has to be important to you, for My world is founded on the principle that every human has their definitive, singular role.”

You, the master, have a lofty, tremendous responsibility to magnanimously elevate the ‘slave’s’ spirits, ennoble him, edify him, so that he once again has an inner sense of human dignity and nobility; where he can once again declare, “I can and I will be a productive member of society.”

Why is this the first commandment? Why is it so fundamental to our understanding of one’s life mission?

The משנה in פרקי אבות , Ethics of our Fathers Ch. 4:1 states: “ איזהו מכובד, המכבד את הבריות – Who is honored, one who honors others.” There are many explanations to this dictum. The Alter explained, “That when one treats another with reverence and respect due to one’s perception that a person is a צלם אלוקים, a creation of G-d that is an embodiment of Him, only then can one truly feel, understand, and internalize their own innate dignity and nobility.

One struggles all the time; should one’s living experience revolve around oneself or rather, one should always ask, “What am I doing for Hashem’s world- who am I?!”

The mitzvah of עבד עברי, the indentured servant is not just about the person in need. IT’S ABOUT US! It’s an exercise of how to correctly live. It’s about our responsibility to relentlessly, selflessly with passion, sensitivity, love, and compassion to enable others to live a life permeated with dignity. By conducting ourselves in such a manner, one inculcates and imbues in oneself unequivocal validation.

As דוד המלך said,  “כי מכבדי אכבד”, “for those who honor Me, I honor them.” An explanation, those who honor Hashem by respecting His creation, the human, will be infused by Hashem with a feeling of dignity, self-validation, and self-esteem. We are being taught, the true manner to gain self-respect is only by respecting and revering others.

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By Rabbi Shloimie Lindenbaum

כה תאמר לבית יעקב ותגיד לבני ישראל (פרק יט פסוק ג)

In the first proclamation preparing בני ישראל for the monumental giving of the תורה at הר סיני, Hashem delineates two groups- בית יעקב and בני ישראל. Rashi tells us that the first group is the women of כלל ישראל and the second group is the men. R’ Moshe Feinstein asks, we know that men have more מצוות than women do, if so, why are the women mentioned first in the command to relay the מצוות? R’ Moshe explains that the תורה must be continued throughout the generations and yet the incredible מעמד הר סיני would only be done once. Therefore, it was essential that כלל ישראל understand that they will need to fulfill the תורה in a way that will ensure it’s transfer to their children. This מסורה must begin when they are still young children. At that time, they must already be imbued with an importance and love for תורה. This is something that can only be accomplished by the mother, the one who is primarily raising the child in all physical aspects when they are young. Only the mother can lay the necessary foundation at that young age for the children to continue on in the ways of Hashem for the rest of their lives. Therefore, as a prerequisite to מתן תורה Hashem placed the women first, because they will be the ones to ensure the continuation of תורה in all future generations.

וכל העם רואים את הקולת  (פרק כ פסוק טו)

The תורה tells us that at מתן תורה everyone was able to see the “voice” of Hashem. Why was this needed? The Brisker Rov explained based on a statement of R’ Chaim Volozhiner. R’ Chaim had said that his brother, R’ Zalman, knows the whole Torah as well as the average Jew knows אשרי. They asked him that R’ Chaim’s Rebbe, the Vilna Gaon, is certainly a bigger תלמיד חכם, how is it possible that he knows anything better than אשרי? R’ Chaim answered that the Gaon knows the תורה backwards and forwards, for even an average Jew who knows אשרי, couldn’t say it backwards! The Gaon knows the תורה even better than the average Jew knows אשרי.  What is the significance of knowing the תורה backwards? The Brisker Rov explained that when someone is reading from a paper then it makes no difference if they are reading backwards or forwards. The Gaon was on such a level that it was as if the תורה was written in front of him- he knew it with absolute clarity and understanding. The Rov said that this was also the point in seeing the voice of Hashem- it gave כלל ישראל the ability to know the תורה backwards and forwards- that is, with such clarity that it was as if they were reading the written word.

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By Rabbi Naftoly Bier

Upon observing that his son-in-law, Moshe Rabeinu spent an entire day “judging” the Jewish people, each one waiting their turn, Yisro said, “What is this you do to the people; why do you sit alone with people standing by you from morning to evening?” Moshe Rabeinu answered, “1) When they have a matter one comes to me, 2) I judge between two parties, 3) and I make known the decrees of Hashem and His teachings.”

On a simple level, Yisro thought it incomprehensible that Moshe Rabeinu should 1) be the only person to “judge” for it will cause fatigue; 2) and it is unconscionable to cause Klal Yisroel grief.

Rashi explains that Moshe Rabeinu answered that he is 1) dedicated to answering all questions regarding understanding Torah, 2) to adjudicate quarrels between parties and lastly 3) to teach Torah. The ט”ז explains that though it initially seems that the first and third responsibilities are the same; on the contrary what transpired was, that when different parties thought that he had ruled differently for the same exact case, he would take the two to elucidate the minor differences.

Ramban explains the three in the following manner: “1) when one was ill or lost an object they would beseech me to pray for them to Hashem, 2) if there is a quarrel I adjudicate, and 3) lastly I teach them Torah.”

We may ask according to the Ramban, why did Moshe mention teaching of Torah as the last item; after all of the first two are not relevant to every member of Klal Yisroel, secondly the most important mission is for him to teach Torah? The Ramban is teaching a very profound fundamental; to be a true leader and educator necessitates to expend time and effort to try to understand the unique personality of every individual and then accordingly teach in a manner that every member is enlightened.

This was Moshe Rabeinu greatness. He patiently dedicated his day to avail himself the opportunity to comprehend the emotional and intellectual makeup of as many as he could, thereby legitimately preparing himself to be a selfless teacher to all. Even according to Rashi’s explanation, we are being taught in the time-consuming, selfless dedication to enable all to truly understand the teachings of Torah.

The Ralbag (1288-1344) teaches that Yisro’s main concern was that by spending enormous time with the people, he would be forfeiting the ability to develop true נביאות, prophecy, for a stipulation of prophecy is for one to isolate. Moshe Rabeinu answered him, though I am aware that I am relinquishing my special דביקות בה’כ, unique bonds, my primary responsibility is to dedicate my time and thought for others. All three explanations illustrate the same enormous, unmitigated, selfless devotion and steadfastness that Moshe Rabeinu teaches us that a leader, teacher, or parents must have. Despite his incalculable lofty greatness, his unique, singular connection to Hashem; his first responsibility was to enhance the living experience of another.

This same idea was embodied by Yisro. Though he had joined the Jewish people in the desert, he was experiencing the exceptional, spiritual environment, nevertheless he chose to return to his homeland in order to try to convince his people to reject idolatry and accept the monotheistic G-d. (An important read that one’s responsibility to others takes precedence to one’s individual growth is the חתם סופר, vפיתוחי חותם)

In the same vein that one must constantly deliberate how to enrich another’s living experience, one must without deviation adhere to the rules of etiquette, דרך ארץ. It is only natural and imminent that if one cares about another, they will with constancy interact with all, in the most gracious and courteous manner, it being a reflection of their integral nobility.

The Torah teaches us this lesson in a profound manner. In 19:8, after Klal Yisroel accepted the Torah, Moshe Rabeinu reported to Hashem this fact. Chazal point out, despite that Hashem is all-knowing, etiquette requires that since Moshe Rabeinu had been instructed by Hashem to inquire if Klal Yisroel would accept, it was incumbent on him to relate their answer directly to Hashem. One must always act with consistency; etiquette has to be a constant in one’s lifestyle.

This idea is taught in שמות מדרש רבה מז:ה. The Torah states that “משה רבינו was with Hashem for forty days and nights, bread he didn’t eat and water he didn’t drink.” How is it possible that he lived? Rav Meir answered, “If one enters a city, one has to conduct themselves according to their custom. In Heaven, where the angels don’t eat or drink, one has to act in the same manner. Conversely, when the angels visited our patriarch, Avraham, they ate and drank (בראשית יח:ח).” In both cases, Hashem changed the nature of Moshe Rabeinu and the angels because דרך ארץ, etiquette, demands that one isn’t conspicuous amongst others.

These lessons of leadership and etiquette are not only Torah instructions, but are the basic fundamentals that are required before studying Torah; דרך ארץ קדמה לתורה.

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By Rabbi Shloimie Lindenbaum

אז ישיר משה (פרק טו פסוק א)

The famous שירה that בני ישראל sang at the ים סוף begins with the word אז- then. The מדרש notes a different usage of the same word when משה was complaining to Hashem that after he was sent to פרעה the workload became much more intense- מאז באתי אל פרעה. This complaint was considered an עבירה for משה; on his level he should have trusted that Hashem was doing it for the best of בני ישראל. The מדרש says that this similar usage is to convey that משה sinned with “אז” and now he is singing שירה with “אז”. What is the connection between these two stories? The בית הלוי gives an answer that provides us with a new perspective on the שירה. Normally when one is saved from a difficult situation, they are happy about the salvation, but would rather not have needed it in the first place. They still are sad about the original difficulty. By the ים סוף, however, בני ישראל realized that they had been fortunate enough to be used as a tool for publicizing ‘כבוד ה. There was a tremendous ‘קידוש ה in the world through their being saved from מצרים and every part of the story was necessary for it, from the bitter labor, through the splendid salvation at the ים סוף. At this point, they weren’t just rejoicing about being saved, but even about the pain and suffering in מצרים because they recognized that that was also a necessary part of the ‘כבוד ה. This is what משה was saying with אז- although I had originally complained about the terrible oppression in מצרים, now I am even singing שירה about that, because I realize that it brought about a greater קידוש ה’.

ובני ישראל בתוך הים ביבשה המים להם חומה מימינם ומשמאלם (פרק יד פסוק כב)

The תורה describes how בני ישראל walked into the sea, which then turned into dry land and the sea became walls for them on either side. A few פסוקים later there is a similar description, but this time it says that they walked on the dry land- which was the sea, and the water became walls for them. In the first פסוק it says “sea” first and in the second it says “dry land” first. Additionally, in the first פסוק it says חומה (wall) with a “ו” and in the second it says חמה without a “ו”. The ווילנא גאון explains that the תורה is referring to two different groups. Some of כלל ישראל had full אמונה and jumped into the water, which only afterwards became dry land. Others waited to see the dry land and then they entered, they had less faith in Hashem. He also uses this to explain the difference between חומה/חמה. The מדרש says that without a “ו” it can also be read with a צירי under the “ח” which means anger. Hashem saved them but with a certain amount of anger because they weren’t truly deserving of a נס. This refers to the second group who were lacking in אמונה and therefore were only saved with חמה- anger.

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By Rabbi Naftoly Bier

This Shabbos we once again relive the momentous occurrence of the deliverance of Klal Yisroel at the Reed Sea! The Egyptians, nine million of them, drowned while the Jewish people were saved. As this portion is read in the synagogue, all attendees stand, as if we are once again witnessing this miracle.

The פסוק , verse, reads, “ ויראו העם את ה‘ ויאמינו בה‘ ובמשה עבדו ”. “The people were in awe of Hashem, and (as a cause) they came to connect to (to believe in) Hashem and Moshe, His Subject.”

Medrash Rabbah 22:5, explains that in order for one to truly connect to Hashem, to realistically have a relationship with Him, necessitates the prerequisite that one is completely honest. ויראו means that any form of questionable possessions were returned and all non-truthful thoughts or manner of speech were eliminated from one’s behavior. In turn they were able to develop a true and real connection; to merit and feel the presence of Hashem in their life. If one in any form is dishonest in their financial dealings, one can call (pray) to Hashem and they won’t be answered, for their prayer is sullied with their personality that lacks integrity, and it’s incongruous to connect with Hashem who is כולו אמת, חתימתו של הקדוש ברוך הוא אמת – the essence of truth.

The same idea of the fundamental importance of honesty forming the foundation of all of spiritual life is taught after the liberation of the Jewish people.

In פרק ט“ו: כו , chapter 5:26, it states, “If you harken diligently to the voice of Hashem, your G-d, and do what is just in His eyes (הישר בעיניו תעשה), listen to His commandments and observe all of His decrees, then all of the diseases I placed in Egypt I will not bring upon you…”

The רמב“ן , Nachmanides, quotes the ,מכילתא Mechilta, that asks if the Torah enumerates commandments which are the positive commandments (מצות עשה) and the rules which prohibit actions (לא תעשה), what is being taught in by the third category, “to what is just”?

The Mechilta answers, “To teach us that whoever conducts themselves with integrity in all of their dealings, and people are touched by one’s positive and noble character, it is considered as if one has observed the whole Torah.”

There are two fundamental foundations that are the core of all of Torah; these two: if they are immutable in their essence it will invariably lead one to correctly, enthusiastically and selflessly to observe all of the mitzvos. One common theme to these two ideas is the acute, relentless, logical dedication to Hashem’s world; integrity and embracing others, a manifestation of sublime character.

When one has truly developed this, then one is metaphysically connected to Hashem, for when one emulates Hashem who is by definition perfect in His integrity, and emulates Hashem who is caring, selfless, loving, embracing, etc., then Hashem reciprocates, inculcates and edifies the person with true spirituality. “זה קלי ואנוהו” “This is my G-d and I will glorify Him”; when one gives honor, reverence, admiration, and appreciation to Him, one becomes part and parcel of His world; Hashem constantly elevating one with enabling one to transcend more and more the physical identity and embrace the spiritual essence of the human.

It’s the foundation that counts, it’s the fundamentals of life that proceed the Torah, that enable Torah to impact a person. Otherwise, without possessing honesty and fine character, life is contradictory.

This idea is expressed in פרקי אבות ג’:י’, Ethics of our Fathers, 3:10, where it states: “כל שנוח הבריאות נוחה הימנו”, “One with whom people are pleased with, Hashem is pleased with”, But anyone from whom people are displeased, Hashem is displeased. Rashi explains that this refers to a person whose fine character is pleasing to all. Rabeinu Yonah teaches it is relating to one who interacts with others with integrity.

Again, we learn of the grave importance of positive interaction both personally and honestly with all. As the גמרה יומא כ”ו states “כל תלמיד שקורא ושונה ונושא ונותן באמונה עם הבריות, מה הבריות אומרות עליו? אשרי אביו שלמדו תורה”, “Any disciple who studies Torah and deal with honesty in all their dealings, what do people say? Praiseworthy is that father who taught him Torah” – for otherwise the Torah he has learned is not real!

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By Rabbi Shloimie Lindenbaum

ויצא מעם פרעה בחרי אף (פרק יא פסוק ח)

After מכת חשך (the plague of darkness), when Pharoah continues his stubborn refusal, he angrily threatens Moshe that if he dares to show his face again then he will be punished severely. Moshe readily agrees with Pharoah that he will indeed not come to see him again. Then Moshe predicts מכת בכורות (the death of the firstborn) and leaves Pharoah בחרי אף (in a burning anger). The גמרא comments that this anger of Moshe indicates that when he left, he slapped Pharoah. Rashi says that Moshe’s anger was because Pharoah threatened him not to return. R’ Shimon Schwab asks, why did Moshe get so upset, he was a tremendous עניו and he also agreed that he would not return to Pharoah? Additionally, when one gets angry, they lose their נבואה (prophecy), yet right after Pharoah threatens Moshe, Moshe continues to predict מכת בכורות? R’ Schwab says that clearly this was no simple, self-serving anger. Rather, Moshe was getting upset about the terrible חילול ה’ that Pharoah was causing. His public defiance of Hashem’s Will was a disgrace to Hashem’s Name, and this caused Moshe to become enraged. Until now, however, Moshe had to withhold his anger because Hashem had told him to treat Pharoah with respect. Now, when Moshe had completed his final message to Pharoah, and had promised not to return, he was no longer acting as Hashem’s messenger.  Now he showed Pharoah what he really thought of him and angrily slapped him for his impudence. Anger לשם שמים does not cause loss of נבואה and is appropriate when doing so on behalf of Hashem’s Honor.

וכל פטר חמור תפדה בשה…וכל בכור אדם בבניך תפדה (פרק יג פסוק יג)

All first-born boys and first-born kosher animals have inherent קדושה and must be treated with the הלכות described in the תורה. The donkey is the one non-kosher animal that also has הלכות pertaining to its care. Why is the donkey singled out of all animals? Additionally, the ירושלמי links the חיוב to redeem first-born sons and with the sale of Yosef who was the first-born to his mother. What is the connection? The משך חכמה explains that when Hashem sends punishments and then sends a salvation it is not indicative of any “change of heart” on Hashem’s part. Rather, Hashem saw that the person or nation needed the suffering, and they equally deserve and need the salvation. Especially regarding our descent to מצרים with the subsequent redemption, everything was intentional and for our benefit. חז”ל refer to מצרים as a purifying furnace in which we acquired many מדות and חכמות that were necessary before we became Hashem’s nation. When Hashem skipped over the first-born Jews and only struck the first-born Egyptians there was a clear display of Hashem’s השגחה פרטית and how He deals very differently with those who follow Him. This made בני ישראל realize how everything they had experienced in their long and difficult גלות was directly from Hashem, who guided their every step, all for their own growth. This was the link to sale of Yosef- that was the cause for them to come to מצרים, and they came down on donkeys. They now realized that every detail was carefully calculated and planned by Hashem’s Master Plan. This is what the מצוה of בכור is meant to remind us. Especially a בכור, which earned its status just by being born, reminds us of our elite status that we merit by virtue of being children of the אבות. Through this מצוה we remember that Hashem watches over every aspect of our lives.