Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

The Torah says (18:13), “…And Moshe sat to judge, adjudicate cases for people, and they – the people – stood by him from the morning till the evening.” Rashi asks, “Was it possible? We are seeing that any judge that renders judgment that is rightful as truth demands it is considered as if one spent a day.” This idea of אמת לאמיתי, which initially seems a redundant phrase is explained by the גר”א, the Vilna Gaon, in the following manner:

For one to correctly judge – or for that matter to dispense advice – necessitates that one immerse oneself into correctly understanding all angles of the situation with absolute clarity. Only then is it possible to resolve the issue at hand. The דיין, judge who judges correctly, the Torah tells us, is considered as if he becomes a partner with Hashem in the creation of the world. The idea of reaction is exactitude, for otherwise the world would disintegrate, so too, one who takes the time to analyze a situation, with acuity and integrity is “keeping the world going”!

With this idea we can understand a perplexing explanation of Rashi. In 18:14, Yisro asks Moshe Rabeinu, “What is he doing sitting all day while people congregate around him?” Moshe answers, “1) The people come to inquire about Hashem, 2) when they have a dispute I decide who is correct and 3) I teach them the laws of Hashem and His leadership.” Rashi seems to explain that 1) people come to learn what Hashem wants them to do – which simply means to learn Torah. If so 1) and 3) seem to be the same idea. It’s redundant!

The ט”ז answers that while at first he taught Torah, when people observe that when adjudicating cases there seems to be a different ruling for different parties for the same case, Moshe has to show them that there is a very slight difference which causes a different ruling. In effect he was instructing Klal Yisroel with a life lesson; when deciding how to act, how to advise, one has to with integrity and honesty, time and dedication, selflessly ponder and thoroughly analyze every angle of a situation; rethinking one’s evaluation to ensure that is correct. Moshe Rabeinu is teaching all, including Yisro, that this is an elementary, vastly important dynamic of life!

In the same vein, in a similar manner we are taught how to address another. “כה תאמר לבית יעקב ותגיד לבני ישראל, You shall speak to the house of Yaakov and instruct the children of Israel,” Hashem commanded Moshe to speak and instruct two different groups in two different ways.

There are different explanations to who comprises these two distinct groups. It either refers to females and males or ordinary people and very righteous people.

Why women first? There are different מדרשים. Women naturally possess אמונה, a complete connection to Hashem. They therefore are instructed first, they are constantly exerting themselves to care for their families and to do Hashem’s will. Their exuberance and זריזות is wonderful example.

But one can ask, do women have the same, complete Torah like men? The ראשונים explain that the first words of the עשרת הדברות, Ten Commandments.” אנכי ה’ אלקיך, I am Hashem, your personal G-d, contains logically all of the Torah! So too רבינו סעדיה גאון explains, the עשרת הדברות are an outline for all 613 mitzvos. Conceptually, if one truly recognizes with full unmitigated clarity that Hashem is with them constantly day and night without any interruption, then one is living with Him at all times. In order to ensure this dynamic, we are given the gift of mitzvos which enable us to live accordingly.

The אור החיים in פרשת תצוה asks how it is possible for anyone to keep all 613 mitzvos which correspond to the רמ”ח אברים ושסה גידין, the 613 parts of the male body. He answers that since the כלל ישראל, the Jewish people are one נשמה, soul, every mitzvah done impacts in the total. The Torah was given fully to all- we are all one body. There are differences as to how everyone, male, female, Kohein, Levi, adds to the total body.

Men who by nature are more self-centered are told in “stronger” language, the need to constantly be aware of their challenge to transcend self-absorption. More מצוות are a stronger exhortation.

The Torah is teaching us that just as Hashem instructed Moshe to observe who one is talking to, to talk to every person according to who they are, so too, we must also. Therefore the opinion that to the “regular common person”, speak softly; elevate, inspire them to desire a higher level. To the people who have attained spiritual heights, demand more!

There is even an opinion in the Medrash that due to חוה, Eve, erroneously eating from the עץ הדעת, the forbidden Tree of Knowledge, in order to let her know her importance despite her sin, Hashem told Moshe to speak to the women first. Another lesson in observing a situation in totality.

Hashem told Moshe that he must warn for a second time the people not to step on the mountain (Har Sinai) at the time of the giving of the Torah. Why? People forget. People must know their “place in life”. Naturally people are jealous of another’s position. The Torah uses the word התקדשו, which usually means to be holy, selfless, spiritual. Here it means: Know your place! Know who you are! For that is the key to success in spiritual life in interaction with others. Every person must appreciate their individuality and that of all people with deliberation and enthusiasm.

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By Rabbi Shloimie Lindenbaum

וייראו העם את ה’ (פרק יד פסוק לא)

The Medrash says that only by קריעת ים סוף did בני ישראל truly fear Hashem, in Egypt they had not attained that level. The Beis Halevi asks what was special about קריעת ים סוף, didn’t the Jews witness countless miracles by the plagues in Egypt? Why specifically by the miracle of splitting the sea did they fear Hashem? He explains that at the time of the plagues, the Jews weren’t truly deserving of salvation as they hadn’t yet performed any מצוות. Therefore, any miracles performed in Egypt had to be directed towards punishing the Egyptians, as they were already deserving of punishment. This that the Jews benefitted from the miracles was a side effect, but the miracles weren’t performed for that purpose. This was an expression of Hashem’s מדת הדין- His exacting judgement of the evil that the Egyptians had perpetrated. This view of Hashem would naturally inspire fear in all who witness it, but that is not yet true fear of Heaven. By קריעת ים סוף, however, the Jews had already done some מצוות and therefore deserved the miracle of the sea splitting as a salvation for them. This primarily showed Hashem’s מדת הרחמים- His mercy in saving His nation who are loyal to Him. After seeing this, the Jews had witnessed two separate aspects of Hashem. Then, the sea came crashing down to punish the Egyptians. This was an incredible revelation that at the time of intense mercy, Hashem still displayed judgement in punishing the Egyptians. When the Jews realized the Oneness and perfection of Hashem, how He could express His mercy and judgement in the same miracle, then they truly feared Him. Only then were they truly in awe of Hashem and His exactness in dealing with His creations.

ויולך ה’ את הים ברוח קדים (פרק יד פסוק כא)

Moshe raises his hand over the ים סוף and Hashem sends a powerful eastern wind throughout the night to split the sea. The Ramban explains that the reason for this wind is to provide the Egyptians with a logical explanation in the splitting of the sea. This way they would persist in pursuing the Jews, ignoring the potential repercussions of running into the sea. Had they recognized that it was a miracle from Hashem, they certainly wouldn’t have placed themselves in such a vulnerable situation through which Hashem could easily punish them. Even though the sea split into many parts and this could not have happened naturally, their strong desire to harm the Jews overtook them and blinded them to this “mere detail” of the miracle. We see how a person’s selfish desires and urges can blind him to even the most obvious of Hashem’s messages to him.

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By Rabbi Naftoly Bier

This Shabbos we once again relive the momentous occurence 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 fundemental 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 and inculcates and edifies the person with true spirituality. “זה קלי ואנויהו”, 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 oxymoronic.

In this week’s פרשה we learn of three incidents pertaining to the fear of כלל ישראל that they would die either due to the lack of water or food.

Immediately after crossing the ים סוף, the Reed Sea, they traveled three days without any liquid to drink. Arriving at מרתה, they discerned that the waters were toxic and immediately complained to Moshe Rabeinu. Approximately twenty days later the scant provisions they took when leaving Egypt that miraculously lasted for four weeks, was consumed, they immediately complained. Why in the first incident did they wait three days, while the second time, they immediately did? Even more troubling is the third time (רפידים) they had water, but were terrified what the future would bring.

After witnessing Hashem’s countless miracles and remarkable love for them, they concluded that they could travel without water for Hashem would definitely provide for them. But He didn’t for He wanted them to learn a life lesson. One has to constantly inculcate in oneself His presence, an idea they were still lacking. The further they were away from the experience of the Reed Sea, its impact lessened, thereby they complained earlier.

Our true quest עליה in רוחניות, necessitates constant, relentless, unmitigated recognition of every aspect of Hashem’s benevolence and appreciation of the same. This is another fundamental that is critical to all spiritual success.

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By Rabbi Shloime Lindenbaum

דבר נא באזני העם וישאלו איש מאת רעהו…(פרק יא פסוק ב)

Hashem asks Moshe to instruct Klal Yisroel to go to the Egyptians and ask to borrow their gold and silver. Rashi points out that Hashem expressed this as a request, almost a plea, because He didn’t want Avraham Avinu to complain that Hashem never fulfilled His promise that Klal Yisroel will leave with a רכוש גדול (large acquisition). The phrasing of Rashi is strange- shouldn’t Hashem want to keep His promise of רכוש גדול regardless of Avraham’s complaint? It seems that only because of Avraham’s encouragement did Hashem feel compelled to send off Klal Yisroel with a large treasure, but the fulfillment of the promise alone would not have required it? R’ Eliyahu Boruch Finkel quotes R’ Nochum Partzovitz who answered that only because of Avraham was Hashem required to provide Klal Yisroel with such a large fortune. He explains that Chazal tell us that Avraham’s הכנסת אורחים (hospitality) was such that whoever came into his house was treated higher than their usual standard. When it came to the Egyptian’s gold and silver, from Klal Yisroel’s perspective even a small amount of money would be considered a רכוש גדול compared to their assets as slaves the past 210 years. Only because they were children of Avraham, who always ensured that a person is treated greater than their expectation, were Klal Yisroel זוכה to receive something that would be a רכוש גדול even from the perspective of someone wealthier than them.

ועצם לא תשברו בו (פרק יב פסוק מו)

In preparation for leaving Egypt and finally becoming Hashem’s Nation, Klal Yisroel is commanded to fulfill the mitzvah of קרבן פסח. One of the details in this קרבן is that when eating the meat, one is not allowed to break any of the bones. The ספר החינוך explains that this is supposed to illustrate for us and instill in us a royal and elevated way of living. Only poor people, who are hungry for the marrow in the bones, break and chew on the bones. It is improper for anyone of higher status to conduct themselves this way. Now that Hashem was forming us into a priestly and holy nation, elevated from the rest of the world, we needed to train ourselves to act in the proper manner, one that is befitting for a regal people.

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By Rabbi Naftoly Bier

In פרשת לך לך, Genesis 15:13-14, the Almighty tells Avrohom Avinu, “Know that your offspring shall be in a land not their own – and they will serve them and they will oppress them four hundred years. But also the nation they will serve, I shall judge and afterwards they will leave with great wealth.”

The commentators, Rashi, Ramban explain what is the seemingly superfluous word “also” teaching us. Rashi explains it comes to include all future exiles.

Nachmanides explains that despite, “I, Hashem have decreed this to transpire, nevertheless the nation that will subjugate them, I, Hashem will mete out punishment to them.” Why? Aren’t they fulfilling the wishes of Hashem? On the contrary, maybe they should be rewarded?

He answers that the connotation, “I will judge,” indicates that Hashem will evaluate if they increased the severity of the servitude beyond what Hashem desired. In reality, the Egyptians desired to destroy us, they threw our male children into the river, they placed us in concentration camps and used childrens’ bodies to help build edifices. The Ramban adds that it is only if one does G-d’s will totally selflessly that one is correct, but if one selfishly either due to hatred, need for fame and acclaim or any ulterior motive, then they are responsible for their actions as if it wasn’t ordained by Hashem.

The same applies to a person who is judged on Rosh Hashana to die during the following year. Despite the fact that he was ordained to die, the murderer is held accountable for his heinous action, due to his desire to murder the person. (As a sidenote, it is interesting to note, that HaRav Aharon Kotler זצ”ל taught that תוספות מס’ כתובות טו, is of the opinion that a murderer is liable for his action of murder, rather than the actual death of the person; though the murder has to take place.)

The Rambam (הלכות תשובה סוף פרק ו) explains that since there wasn’t a definitive commandment to a specific person or a group, if so all those who acted in a manner that pained to Jewish people are liable for their cruelty for they could have excused themselves due to not directed specifically to persecute Klal Yisroel.
The Ramban asks: If there was a general directive by Hashem, all are responsible to effect its outcome. If so, on the contrary one would gain merit by Hashem for swiftly acting in accordance with His wishes.

The משך חכמה teaches a profound lesson. Since there was no commandment but rather Hashem told Avrohom Avinu a future narrative or account that would take place, it was not an imperative that had to be followed. Since all the inhabitants of the world are required to follow the seven Noachide Laws, it precluded them from acting in consonance with Hashem’s narrative. On the contrary, the idea of appreciation and the negative behavior of an ingrate are one of the Noachide laws that all are beholden to. The Egyptians owed their lives literally to Yosef HaTzaddik who saved the country from famine. He also, by charging all other countries to pay for the grains at the time of the world famine, acquired untold wealth for Egypt. If so, it would be inconceivable to want to “play a part” in paining his relatives, the Jewish people. It’s up to Hashem how to actualize His intentions, but for the common folk, it is our indisputable responsibility to appreciate and not to be the opposite!

This formulation as that appreciation is one of the seven Noachide laws can be understood either as ungratefulness is a form of theft, stealing. For one who doesn’t convey true gratitude is robbing another of conveying respect and gratefulness. Another perspective is that due to appreciation being the catalyst of all of one’s desire to fulfill Hashem’s constructions; being ungrateful prevents one from creating a positive path. The משך חכמה is teaching us the extreme importance of sincere thankfulness!

In this week’s portion, we are instructed with the mitzvah of פטר חמור, the redeeming of a firstborn donkey with a sheep, and subsequently presenting the sheep as a present to a כהן, priest. Just as we redeem a firstborn male and a firstborn sheep and cattle as a way of thanking Hashem for the fact that not one Jewish firstborn died on that fateful night in Egypt, so too we have this mitzvah. The Sforno explains that the question (Exodus 13:14), “And it will be when your child will ask you in a future time; what’s this?” refers to this mitzvah. For where do we ever find a mitzvah related to non-kosher animals? The answer given is that, “with a strong hand Hashem removed us from Egypt…” We were compelled by the Egyptians to leave at a moment’s notice in a manner that we had no time to load wagons with all our belongings. We were forced to use donkeys and though the weight was beyond the donkey’s natural capacity, a miracle happened that they were able to sustain all the additional burden. At that moment this miracle of Hashem, suffused them with a spiritual dimension, therefore adding to them a measure of spirituality that had to be redeemed!
Another way to understand the Sforno is that the fact that we must show appreciation eternally for the donkey enabling us to fulfill the idea, “and afterwards you will go out with great wealth.” This obligates us with performing a mitzvah with the donkey.

In 11:7, the Torah states though there will be a great outcry in the entire land of Egypt like there was and never will be, nevertheless “no dog will whet it’s tongue.” Though a dog is aware of the angel of death when it is in its proximity, despite the fact that thousands and thousands were dying, they didn’t bark. In this manner, the idea that not one Jewish firstborn would die, as testified by the dogs, creating a true קידוש השם. Therefore חז”ל say that is the idea of “throwing meat which is not allowed to be eaten (בשר טרפה) to a dog – to show our profound appreciation for the validation of the dogs to Hashem’s decree that only the non-Jewish firstborn male would die.

Appreciation precludes one from desiring to fulfill Hashem’s “wishes”. Appreciation is extended even to the non-kosher animal eternally. Appreciation being the fundamental foundation of all positivity in life.

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By Rabbi Shloimie Lindenbaum

ויצעק משה אל ה’ על דבר הצפרדעים (פרק ח פסוק ח)

There are many times throughout the מכות that Pharoah asked Moshe to daven and remove the מכה. The wording describing Moshe’s prayer, however, is unique by the מכה of צפרדע. Every other time that Moshe davened, the פסוק uses the word “ויעתר”, only by צפרדע do we find a different expression, that of צעקה. The חתם סופר explains based on the גמרא in סוכה that discusses the etymology of the word “ויעתר” when used in the context of prayer. The גמרא there says that an עתר is actually a pitchfork, used to turn over piles of grain. When describing prayer, the word is meant to connote a prayer similar to a pitchfork- a prayer that turns the מדת הדין (Divine Judgement) into a מדת הרחמים (Divine Mercy). Therefore, by nearly all of the מכות this was a very apt description of Moshe’s prayer. After all, he was begging Hashem for undeserved total mercy on the Egyptians. By צפרדע, however, we find that even after the מכה finished the Egyptians still suffered from it’s aftermath. The פסוק says that the land of Egypt was filled with putrid dead צפרדע. Therefore, although there was an element of mercy that removed the intensity of the מכה, the prayer did not result in a totally merciful approach and it would therefore be inappropriate to describe Moshe’s prayer as “ויעתר”.

והברד ומטר לא נתך ארצה (פרק ט פסוק לג)

After Moshe davened that Hashem remove the מכה of ברד, the hail stopped immediately, even freezing pieces of hail in midair. R’ Moshe Feinstein asks, why was this נס important? Why did Hashem stop the מכה in this miraculous fashion? He answers that Hashem was trying to instill in everyone a lesson of אמונה. We usually view the world as running with certain rules of nature because that’s what makes sense in our understanding of physics. For example, we assume that heavy objects will immediately fall towards the ground because a force of gravity necessitates it. Hashem was showing that everything in this world is His will and that we understand things in the way that He presents them to us. The instant that Hashem desires that the hail not continue it’s descent, it will cease, and we will be find new ways to “explain” an occurrence. There are no rules of physics controlling nature, rather Hashem is controlling nature and the rules of physics are fashioned around His will.

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By Rabbi Naftoly Bier

In שמות פרק י:א, Exodus 6:1, it states, “and G-d said to Moshe, ‘Now you will see what I will do to Pharaoh; for by a strong hand he will let them [the Jewish people] go. Indeed, by a strong hand he will drive them out of his land.’”

There seems to be a contradiction; first it says that Hashem will against Pharaoh’s will force him to send them away; and then it says the “deliverance” will be against the will of the Jewish people!
The same perplexity is seen in Deuteronomy 16:3 where it states “…Seven days you shall eat matzos, the bread of affliction, for you departed from the Land of Egypt in haste… as you should remember the day you left Egypt…”.

Again the pasuk states that matzoh is a representation of the terrible slavery, for a slave is forced to eat matzoh, rather than bread, for it satiates quicker and takes less time to bake. Immediately the Torah says that matzoh represents our freedom due to the fact that we left in haste and didn’t have time to allow the dough to leaven and rise. Which one is the “real” reason?

Rashi in both places teaches us that our moment of freedom was not due to our own volition, but rather the Egyptians forced us to leave on a moment’s notice.

What is the meaning of this? At the moment of deliverance, at the moment of ecstasy when we became a free people, it wasn’t our decision to leave that actualized our newfound freedom, but rather Hashem forced Pharaoh to force us to leave! We as a people, in contradistinction to other nations, never had a moment when we weren’t subjected to the dominion of another, either Pharaoh or the Almighty Himself.

As Rav Shamshon Raphael Hirsch explains (Devarim p.346) :
“Your departure from Egypt was marked by enforced haste. The hand of G-d lay heavily on the Egyptians, so that they, who earlier had refused to grant you three days’ freedom from your labors- indeed, not even a moment’s respite from your labors – now actually drove you out into freedom. And even as they had done during all the years of your slavery, so now, too, they did not permit you sufficient time to bake proper bread for yourselves. Thus, even at the moment of your redemption, you still were slaves. You did not achieve your freedom by your own power; you received it from G-d, by means of your oppressors. Your oppressors were driven by G-d, and you were driven by your oppressors. G-d alone acted in freedom on that unique day in the history of mankind.
”And all this is למען תזכר את יום צאתך מארץ מצרים כל ימי חייך, because this is meant to be the starting point of all of your future thoughts and actions. For on this day you did not become “your own master”; rather, from the oppression of human violence you passed into G-d’s possession; you left the servitude of man and entered into the service of G-d.”

In Exodus Chapter 6:6, one of the four connotations of גאולה deliverance is וגאלתי, which the רמבן (Nachmanides) translates to mean that ”I, Hashem, will acquire you from Pharaoh.” The Torah is emphasizing that there was no moment where you- Klal Yisroel- were not under the dominion of “another party”.

Why is this important? It defines the pathway to true human development and actual greatness.

A human being yearns for control of one’s destiny. A human being enjoys controlling others rather than being instructed what to do. Even when abiding by another’s instruction, one still yearns to retain some control, i.e. when, how, what etc.

Chazal teach us “אין בן חורין אלא מי שעוסק בתורה”, a person only experiences freedom when one follows the dictates of the Torah. How can that be? I have no say over determining my path of life!
Freedom doesn’t mean I can do what I want; that’s slavery. The true definition is that all my actions are consistent with the objectives and path of life I have embarked upon. To develop a system that is perfect necessitates an Absolute Being who gifts us with an absolute system. For otherwise, my intellectual, emotional, and hedonistic makeup, my desire for attention, fame, material wealth, power, physical desires, will wreak havoc to my planned path. Yes, we were given a wonderful gift by Hashem, we were given the great ennobling opportunity to become subjects of Hashem, never having the “freedom of Western civilization” but the true freedom of Torah life!

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By Rabbi Shloime Lindenbaum

ויהי כי יראו המילדות את האלקים ויעש להם בתים (פרק ב פסוק כא)

Shifrah and Puah, the G-d-fearing Jewish midwives, risked their lives defying Pharoah’s order to kill all Jewish male babies. The פסוק says that as a reward, Hashem established houses for them. Rashi explains this to mean that Hashem had the “Houses” of Kingship, Priesthood, and Levites come from their children. We know that Hashem always rewards מדה כנגד מדה- in a way that is similar to the good deed that was done. If so, why were the midwives rewarded specifically in this way? How was this reward related to their saving the Jewish baby boys? R’ Berel Soleveitchik answered that the Egyptian’s intent in killing the male babies was to then have the Jewish women available to marry the Egyptians. While this would have been a catastrophe, technically the children born from such a union would be Jewish, as one’s status as a Jew depends on their mother. The only things in Judaism that follow the father’s status are being a מלך, which necessitates one’s father to come from שבט יהודה, and being a כהן or לוי, which requires paternal lineage from שבט לוי. Therefore, had the Egyptians succeeded in their plan, while there still would have been Jews in the world, there wouldn’t have been any kings, priests, or Levites. It was these special positions that Shifrah and Puah preserved and they were therefore rewarded by having their children in these positions.

ויאמר…של נעליך מעל רגליך כי המקום אשר אתה עומד עליו אדמת קדש הוא (פרק ג פסוק ה)

When approaching the burning bush, Moshe is commanded to remove his shoes because the place in which he is standing is holy. R’ Samson Rapahel Hirsch explains that removal of shoes shows a certain dedication to the place that one is standing and a readiness to fulfill any mission required of them in that place. Hashem was commanding Moshe to subjugate himself right then and there to the holy mission that lay before him. R’ Hirsch sees this as a proclamation to each of us as individuals- it is not our job to dream of places or situations that would better enable us to serve Hashem. Rather, the “place”- the situation, social life, financial standing etc.- that we find ourselves in, is a holy place and one in which we can grow to become the best person that we can be. We must recognize that the position that Hashem put us in is the precise location in which He wants us to serve Him and to accomplish our mission in this world.

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By Rabbi Naftoly Bier

We are introduced to משה רבינו, our great teacher and leader Moshe Rabeinu, as one who passionately with compassion went to feel the pain of his people and later on, in his life, one who saved seven non-Jewish women (daughters of Yisro) from abuse, and one whose “vocation” was to be a shepherd of a flock of sheep. No mention whatsoever of his intellectual prowess, his Torah wisdom, his service of Hashem.

Chazal teach us that one of the reasons that Hashem orchestrated that he become a shepherd was to develop an innate trait of boundless mercy. The Medrash relates that prior to Hashem revealing Himself at the Burning Bush; one of Moshe Rabeinu’s sheep had ran away from the flock to a creek of water. Moshe ran after it and watched as it drank. He conjectured the sheep must have been dehydrated; now it must be exhausted due to its physical stress. I must carry it on my shoulders back to the remainder of the flock.

But we can ask: didn’t he already personify one that maintains a constant desire to absorb another’s pain, and in turn to diligently and thoughtfully aid another? The Torah teaches us (2:11), “…and he went to his brothers, to see and understand them…” Upon seeing an Egyptian smiting – and trying to murder a Jew – he intercedes, despite adorning royal garb – and puts to death the villain. 

The Medrash (Bamidbar, פרשת נשא) teaches us the in order to protect the dignity of the valiant women of Klal Yisrael, who remained chaste (צניעות) despite their husbands being incarcerated in concentration camps, he brought about the assailant’s death. If not for Moshe’s action, the heinous Egyptian would have vilified the Jewish women as immoral people, like all, thereby causing a belittling of the dignity of Klal Yisroel. A remarkable, profound lesson in the need to acutely be aware of the ramifications of people’s actions on the total population which can lessen another’s moral sensitivity and acuity.

The following day beholding an altercation between two Jews, דתן ואבירם, he reproaches them for their unacceptable behavior. “How is it possible that two stately people, two caring people, can act in such a manner? How can you harm another Jew?”

What prompted Moshe to get involved with another’s problem? Why not stay away? For Moshe Rabeinu could not exist with negative behavior; he detested the absence of honest, correct behavior to the level that one is obligated to selflessly, forcefully and immediately react.

It could be that despite this astounding trait, nevertheless there is always the chance that one will act in order to also attract attention to oneself. Every person needs recognition from others, for otherwise one is lonely, not being recognized as an individual who is an important member, segment of the community. But there is a fine line between recognition and acclaim, glory and attention. Once that line is crossed even slightly, one is in סכנה, danger that one will focus on oneself rather their obligation to Hashem’s world. 

A shepherd is one that is completely removed from others, taking care of the flock in open areas such as the wilderness. In this type of environment, one’s actions of treating the sheep with mercy is totally a selfless exercise, for no person is aware of one’s actions. In this manner one’s repetitive constant compassion creates an innate relentless passion for רחמים, altruism.

Another positive element of being a shepherd is that one is rewarded with the invaluable opportunity to constantly contemplate the beauty and majesty of the expansive world Hashem created. From sunrise to sunset, from a beautiful blue sky to a moonlit night of thousands of stars, from the verdant green grass to the glorious mountains, each and every day one is rewarded to view the absolute numerous gifts in the world.

When one with deliberation views and absorbs Hashem’s creation of thousands and thousands of different types of trees, bushes, flowers, animals, birds… one concludes that just as every inanimate or animate being has a sole, unique purpose, so too does every human. In turn the more a person appreciates this wonderful gift, the knowledge of one’s unique importance, one in turn obligates themselves even more to their benefactor, Hashem! The ultimate protocol of true gratitude is to selflessly subjugate oneself to focus all of one’s thoughts and actions to do the will of Hashem. This was Moshe Rabeinu. In this fashion one can protect oneself from deceiving oneself to do what seems correct, but in actuality is prompted by one’s innate desire for כבוד.

The need for fame can destroy a person. The prime example is המן הרשע, Haman, who despite his extraordinary wealth, very large family, numerous positions of power and glory, couldn’t tolerate that one Jewish man, Mordechai wouldn’t bow to him! כבוד, the need for fame and attention cripples a person to see the world with deception, even to the extent of destroying oneself!

רב שלמה וולבה explains:there are two categories; the one of outward appearance, the physical universe and the one of the inner rubric, spirituality. By definition if one desires to act spiritually, in a manner of drawing attention, then there is an essential contradiction of these two elements, which in turn can’t coexist!

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By Rabbi Shloimie Lindenbaum

אחלקם ביעקב אפיצם בישראל (פרק מט פסוק ז)
Yaakov tells Shimon and Levi that because of their attack on Shechem- when taking revenge on Dinah’s behalf- they will be scattered throughout the Jewish nation. Rashi expounds further that generally Rebbeim and scribes, professions that do not hold a lot of monetary gain, will come from Shimon, and Levi will obtain food through תרומות ומעשרות. These professions will ensure that these tribes remain scattered, always searching for available sources of income. R’ Yaakov Kamenetsky points out that while this seems to be condemning Shimon and Levi, it is also somewhat appointing them as teachers of the Jewish children and protectors of our holy items (as scribes and Kohanim/Leviim). These are positive positions, so why are they being rewarded because of their actions in Shechem? R’ Yaakov explains that Shimon and Levi were clearly passionate about defending Dinah’s honor and felt her pain as if it were their own. While all the brothers seethed at Shechem’s brazen act of accosting her, only Shimon and Levi felt her pain and the family’s disgrace enough to act on it. That is why Yaakov appointed them as the teachers and spiritual guardians of Klal Yisroel. For these roles it is necessary to have people who view any slight against Hashem’s honor as a personal attack. To properly transmit and protect the Torah, the people in charge must be passionate about holiness and unwilling to let any act against Hashem slip by without rectification. Yaakov knew that just as Shimon and Levi felt this way about Dinah, they would be able to apply this trait in their service of Hashem as well.

וידבר יוסף אל בית פרעה וכו’ (פרק נ פסוק ד)
Immediately after Yaakov’s death, Yosef goes to request from Pharoah permission to bury Yaakov in Eretz Yisroel. The פסוק, however, says that he spoke to Pharoah’s household asking that the message be relayed to Pharoah himself. Why didn’t Yosef talk to Pharoah directly? The משך חכמה explains that an אונן (someone who their close relative died but wasn’t buried yet) is not allowed to bathe or adorn themselves in honorable clothing. Therefore, Yosef wasn’t presentable enough to approach a king and he had to speak to Pharoah’s household instead of going to Pharoah directly.