Category: Weekly Parsha

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By Rabbi Shloime Lindenbaum

The Baal Haturim points out in the beginning of this week’s פרשה that Moshe’s name is not found at all in our פרשה. He explains that after Klal Yisroel sinned with the Golden Calf, Moshe asked Hashem that if He does not forgive them then Moshe’s name should be erased from the Torah. R’ Gedaliah Schorr explains that Moshe was not being punished because of his harsh bargaining with Hashem. Rather, when Moshe asked to be erased from the Torah unless Hashem forgives the Jews, he was displaying tremendous self-sacrifice on behalf of the Jewish nation. He reached such a high level through this selfless act that it was almost as if his essence disappeared in his disregard for his own needs. One of the things that separate us from Hashem is when we think too much of ourselves, and therefore by Moshe completely removing his own self interests he reached a much greater level of attachment to Hashem. A person’s name represents his essence. To express the utter nullification of Moshe’s essence for the needs of Klal Yisroel, the פרשה omits his name, thereby praising Moshe tremendously for his self-sacrifice  and greater attachment to Hashem.

כי יד על כס קה מלחמה לה’ בעמלק מדר דר (בשלח פרק יז פסוק טז)

We are commanded to remember that which עמלק did to us after leaving Egypt, to forever hate them and eventually take revenge by wiping them out. This seems to be a strange מצוה- after all we are usually encouraged to forgive and forget, and yet here we are specifically commanded to forever hate an entire nation? R’ Ahron Kotler explains that our war with עמלק isn’t absolving a personal vendetta, rather the תורה tells us that as long as עמלק exists, the true glory of Hashem is hidden. The world cannot fully appreciate Hashem’s greatness and honor while the evil of עמלק impacts society. The goal, therefore, to remember and destroy the nation of עמלק is so that the world can attain it’s ultimate mission of expressing Hashem’s honor. This is how we can understand a מצוה to hate and obliterate עמלק.

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By Rabbi Naftoly Bier

In תהלים כ”ד:א, Psalms 2:1, it states, “למנצח על אילת השחר מזמור לדוד – To Him who grants victory, upon the strengthening power of day’s dawning, a psalm of Dovid.”

The גמרא יומא דף כט explains that this Psalm is referring to the time of Queen Esther. Her era is defined as the “morning star” since just as the morning is the end of the night – darkness, so too Esther – the miracle of Purim – was the finale of all miracles.

It seems the opposite! If all open miracles ceased it should be a time of darkness that descended upon the world, for now we won’t be inspired with the open hand of Hashem?

The יערות דבש answers that on the contrary; we don’t need open miracles anymore to recognize and perceive Hashem’s involvement with His world. The narrative of Purim which took place over a period of thirteen years was the first time that Klal Yisroel was able to behold and appreciate that Hashem in His eternal, relentless, unyielding love of Klal Yisroel orchestrated the hidden miraculous deliverance of His people and their subsequent victory. Just as a jigsaw puzzle, where every piece has to fit perfectly, every occurrence at that juncture was perfectly planned to save Klal Yisroel and to elevate them to a higher spiritual plateau.

חז”ל teach us (שבת פח, תוס’ ד”ה מודעה) that at the time of the Purim story, due to the intervention of Hashem that saved us from annihilation; Klal Yisroel with unmitigated love of Hashem enthusiastically accepted all of the Torah, for the first time in our history. When one can truly, with unequivocal clarity recognize the immense, eternal, constant, unmitigated love Hashem has for us, and in turn His attention to us every moment – the הכרת הטוב, the unyielding appreciation Klal Yisroel had, brought them to reciprocate with love to Hashem. (A rule of life- the more intense and real the appreciation, the natural consequence is a higher level of love.)

Throughout history, עמלק, Amalek has tried to destroy the Jewish people. עמלק and ספק have the same גמטריא – Amalek and Doubt in Hebrew have the same numerical value – 280. Amalek’s whole definition, philosophy is to destroy the idea that anything is absolute. To be a follower of Torah necessitates that one accept that Hashem is absolute, that His Torah is absolute and one has to live with absoluteness. Today we witness, before the advent of Moshiach, a world society that rejects G-d, rejects law and order (police) and rejects the idea that one is male or female by “design of nature”, but rather denies that even nature is absolute. Hitler and Stalin, ימח שמם, promoted the idea of no G-d, no responsibility to another, no value of another being, the absolute craziness of the idea of morality and dignity but on the contrary, man is the ultimate only when they dominate and control others.

At the time of the Purim story, Esther HaMalka implored Mordechai, “לך כנוס כל היהודים, go gather all the Jews.” What is the word “all” adding? The Rabbis explain that even the 18,000 men who had succumbed to the diabolical plan of אחשורוש – that Persian women would seduce the Jewish men, thereby causing Hashem’s wrath (and the subsequent decree of annihilation of the Jews) – they must be part of the three days of fasting and prayer. For if not the אחדות, the oneness of Klal Yisroel, the dedication to one another, would be mitigated. Only when we are united and care for one another, when we are truly a united nation despite the laxity and mistakes of another, does Hashem care for us. Additionally, when one despises another due to one’s wrongdoing, it’s usually a manifestation of one’s need to feel better than another, a sign that one hasn’t absolutely subjugated their essence and will to Hashem, the ultimate manner of experiencing self-importance and in turn, exhilaration and nobility. 

The פסוק, verse continues; “[Go and gather all the Jewish people] who are in Shushan and they should fast for me [that Hashem protect me]… and I… will fast the same way.” The אלשיך explains that we have a rule that “whoever entreats Hashem to help another and they have the same need, they are answered first.” Esther HaMalka was instructing Mordechai, let all of Klal Yisroel, despite their state of danger, only pray for me and I too, notwithstanding my imperilment, will focus on everyone else. In this manner, everyone in Klal Yisroel was selflessly focusing on the others’ predicament, an exemplification of selflessness and caring for Hashem’s people.

המן, Haman had argued that the G-d of the Jewish people won’t protect them for they are מפוזר ומפורד, they are scattered and splintered, not caring for one another and therefore even if they beseech their G-d, He won’t listen (יערות דבש). To rectify this, the idea of unity of all was what saved the Jewish people. The unification of all, the selfless dedication to another is the opposite of Amalek. When one relates to Hashem as absolute, one views the world through a prism of His world, “I must always ponder with integrity as to how my actions can be of the biggest benefit to His world.”

The transcendence we experienced on Purim to negate selfishness, to perceive Hashem’s love for us, to in turn dedicate ourselves to Him with undiluted love and enthusiasm is a metaphysical dynamic endemic to Purim eternally. On Purim we are taught that if one truly feels this, one’s prayers are accepted by Hashem more than any other time. Let us beseech, plead that Hashem should shower us with the ultimate love, the coming of Moshiach speedily in our days.

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By Rabbi Shloime Lindenbaum

דבר אל בני ישראל ויקחו לי תרומה (פרק כה פסוק ב)

Hashem commands Moshe to instruct the Jewish nation to donate money and materials for the purpose of building His משכן. The Beis Halevi explains that this mitzvah comes specifically after פרשת משפטים because that deals with dealings between people and especially in business and money. Learning about those הלכות is a necessary introduction to the donations for the משכן because before someone uses their money for holy purposes, they must make sure that it rightfully belongs to them and that there is no “dirty money” mixed in. First one must ensure that they earn their money in a clean and honest fashion, only then can it bring honor to Hashem by using it for His mitzvos.

והבאת את הבדים בטבעת על צלעות הארון (פרק כה פסוק יד)

Four of the vessels used in the משכן required poles inserted into rings at the corners: the שלחן, the ארון, and the two מזבחות. However, only by the ארון and the מזבח החיצון does Hashem specify that the poles be placed in the rings, by the other two He just commands to fashion the poles, and their placement seems to be self-understood. The Netziv sees in this differentiation that by the ארון and מזבח החיצון the poles were an essential part of the vessel, as opposed to the שלחן and מזבח הפנימי where they just served as practical ways of carrying the vessel but they weren’t part of it’s actual makeup. He explains that the reason why specifically these two vessels required poles is because of what each vessel symbolizes. The ארון represents the Torah, the מזבח החיצון represents service of Hashem (either via sacrifices or, later on, through prayer), the שלחן represents מלכות (kingship), and the מזבח הפנימי represents כהונה (priesthood). The poles are a means of transporting and carrying the vessel. They therefore represent the ability of the vessel’s symbolism to “travel” and remain with the Jewish nation at all times and in all places. Therefore, only by the vessels representing Torah and service of Hashem, which are always key elements of our existence, regardless of era or locale, were the poles required in the basic construction of the vessels. The vessels representing מלכות and כהונה, however, are reserved for certain times and places (i.e. ארץ ישראל) when we merit having kings and priests in their proper positions. Therefore, they only required the poles as practical tools, not as an inherent part of their construction.

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By Rabbi Naftoly Bier

HaRav Yerucham Levovitz זצ”ל taught that in this week’s portion we are inculcated with one of the major lessons of spiritual life!

The Torah delineates the exact measurements of the Mishkan (Tabernacle), the מנורה (candelabrum), the שולחן (table for the showbreads), the ארון (ark)… If one would change the dimensions ever slightly, it would cause the “instrument” to be invalid. But why? It’s usable, still stunning in its beauty?

The answer is a resounding one. We have no conception whatsoever why it has to be so; just as we can’t fathom why תפילין has to be square, or why the תפילין של יד is in one compartment while the תפילין של ראש is in four; so too we have no idea why in order for the שכינה, the Divine Presence to be in the משכן, Tabernacle, requires these exact measurements! It is no different than a doctor who prescribes a medicine for a patient; will tell the pharmacist the exact amount to be dispensed. Adding or subtracting can cause a major difference to the patient’s health. Only Hashem, who is beyond our intellectual capacity and moreso, created His world with all its functioning dynamics, did so with exactitude, for anything less would be a lack of “אמת” and can’t exist. If Hashem dictates that the objects, כלים, are to be constructed with definitive metaphysical criteria, then any divergence from it would render it as a man-made object which can’t receive any spiritual value.

The purpose of the משכן, Tabernacle, was as the Ramban teaches, as a “replacement” for what transpired at הר סיני, Mt. Sinai, when we received the Torah. At Har Sinai, Hashem appeared in the “form of a fire”; the completely spiritual, non-physical realm. This was a connection that Hashem was creating to enable us to be the recipients of the Torah, a definition of who He is in a way that we can and have to emulate.

The Medrash describes a metaphor for us to be able to perceive what this means. A king who has only one daughter is overjoyed due to her marrying a spouse. But at the same time, he will long for his daughter’s presence and companionship; the feeling of loneliness and exclusion will negatively affect him. He therefore asks his daughter’s husband to create in every house or palace that he builds for his family to add an extra room to enable him to always have the opportunity to visit and spend time with his daughter, thereby mitigating any feelings of disassociation.

In a similar manner Hashem says to us; I have given you the Torah, but I can’t separate myself from it, it’s the dynamic of all that I am; it’s my plan for My world, it’s sole reason I created the world and in turn you, Klal Yisroel are the “spouse” of my Torah.

The שכינה, “Divine Presence” is intertwined with the Torah, just as at הר סיני the שכינה was intertwined with the Torah, it is now an integral part of Hashem’s world. We, Klal Yisroel, who received this eternal gift in order to be able to approach the Torah, to be gifted with true, profound discernment, comprehension, and acuity requires that Hashem at all times “is there” teaching us His Torah. After the חטא העגל, the sin of the Golden Calf, where we distanced ourselves from Him; for from then on, He with רחמים, mercy, enabled us to once again have this connection by constructing a “home” for Him where He would reside; henceforth the משכן, Tabernacle. Every day we beseech, יהי רצון… שיבנה בית המקדש במהרה בימינו ותן חלקנו בתורתך, May it be Your will… that the Holy Temple be rebuilt speedily in our days, and grant us our share in your Torah…

They, the necessary place of the residence of the שכינה, Divine Presence, and the understanding of Torah are inseparable, this being the only conduit to being gifted Torah knowledge in its full splendor.

In the times of the first Temple, prophecy was the result of the Divine Presence, in the Second Temple, there was a revelation of תורה שבעל פה in a greater way than before. Today every place of worship or study can be the source of being blessed with this indescribable gift – to be the receptacle of Hashem’s gift; it being the only way to truly connect to His Torah.

This could be the explanation of the Midrash, that at the time of the destruction of the Second בית המקדש, its rocks flew off to every place in the world that a בית הכנסת or בית המדרש would be constructed; a continuance of the dynamic that started at Har Sinai!

There are many lessons we derive from this. Firstly, that all that we accomplish is only with סעייתא דשמיא, with Hashem’s benevolence. If we truly transcend our emotional drives for attention, fame, acclaim, and daven and learn with selfless subjugation to Hashem, He will enrich us!

If our places of קדושה, holiness are infused with Hashem’s presence, it is logically mandatory to treat them with the greatest respect possible. The Torah teaches the mitzvah of תרומת הדשן, the removal of ashes from the sacrifices we brought on the מזבח, altar. Though holy and spiritual, they must be removed to maintain the reverence of Hashem and His places of holiness. In the same manner, we must treat our holy places with the greatest respect possible; otherwise as the Ramchal explains, our study of Torah is but an intellectual exercise, lacking the infusion of Hashem’s benefaction.

עבודה, תפילה, and תלמוד תורה are essential to us, they only have their intended purpose if done in the proper manner and context.

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By Rabbi Shloime Lindenbaum

אם כסף תלוה את עמי (פרק כב פסוק כד)

One of the many mitzvos detailed in our Parsha is the mitzva of giving צדקה to poor people. R’ Chaim Shmulevitz says that from the specific way in which the Torah describes how to do this mitzva, we can deduce how to conduct ourselves whenever we are doing חסד with others. For example, the פסוק begins by saying “If you will lend my nation money”. Rashi explains that “my nation” teaches us that when giving צדקה one should not embarrass or disgrace the receiver because he is a member of Hashem’s nation. We are supposed to learn from here that although we naturally feel superior and privileged when we are on the giving end, we must always ensure the dignity or the recipient. Every Jew is an important part of Hashem’s nation and must therefore always be treated with respect. Especially in such a vulnerable situation, when a Jew needs to come on to his friend for help, we have to maintain his feeling of self-worth and dignity.

וישכן כבוד ה’ על הר סיני…ששת ימים ויקרא אל משה ביום השביעי… (פרק כד פסוק טז)

The פסוק describes how the glory of Hashem rested on הר סיני for six days before calling to Moshe on the seventh. Rashi says that this either refers to the six days leading up to מתן תורה and the seventh day was when we got the Ten Commandments, or it refers to the six days after the Ten Commandments, during which Moshe prepared for his 40-day learning period with Hashem. R’ Nison Alpert explains that according to both opinions the reason for the six days of waiting is because one cannot jump from a mundane existence to a very holy experience without a period of transition. Were one to skip the transition, they would view the holy experience through the perspective of one living in the mundane, and the entire impression would be lost. Rather, one must slowly adjust to a new outlook, gradually training oneself to see things on a higher sphere. Through the cloud resting on the mountain for six days, Moshe and Klal Yisroel were able to slowly accustom themselves to the idea of a  closer experience with  Hashem, and they would therefore honor the encounter properly and truly appreciate it.

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By Rabbi Naftoly Bier

Immediately after the giving of the עשרת הדברות at Har Sinai, the Torah introduces us to the mitzvah of the עבד עברי; a Jewish male who had stolen money and can’t pay back. He is “contracted” as an indentured servant for a period of up to six years. During that period, the “master” has to provide for him and his whole family; he has to rehabilitate him despite his ignoble standing in society by providing him with the best wine and pillow he possesses, only ask to do labor/work that he is efficient at and lastly he must provide him with הענקה 6, months worth of salary, either with animals or seedlings to start his own business!

The Torah is teaching us that we must be concerned with this person, we must through our heartfelt caring for the former “criminal” inculcate in him his potential to be an outstanding member of Klal Yisroel – for every person is important to Hashem; he endowing each individual with a unique mission in His world.

But it may happen that the עבד עברי, decides that I rather stay with my “master”. The Torah instructs the “master” to drill a hole in his ear and subsequently becomes his “servant” until the Jubilee, יובל, year.

Rabbeinu Bachye, רבינו בחיי, teaches the following:

“It is a fact confirmed that the natural behavior of a servant who keeps serving the same master is liable to become demoralized with his life, wishing to become free. The fact that the Torah discusses the phenomenon of a Jewish man who prefers to remain in the permanent service of a human master instead of relying only on G-d as his master is an entirely unusual phenomenon. This is why the Torah legislated that in this instance the employer (master) in whose service this servant has chosen to remain must himself be the one who pierces the organ of a man who had heard at Mount Sinai that “the Children of Israel are My servants,” and who has yet preferred to serve a master of flesh and blood…

“I believe that this consideration explains why the paragraph did not commence with the words כי תקנה עבד ישראל, “when you purchase an Israelite as a servant,” but refers to such a person only as עבד עברי. The word ישראל is a compliment for a Jew. The servant in question did not deserve this compliment when he was sold for stealing, nor does he deserve this compliment if he prefers to serve a master of flesh and blood to serving exclusively the Almighty. The Jews in Egypt, the enslaved Jews, were always known as עברים instead of as ישראלים. Even Moses had referred to אלוקי העברים when introducing himself to Pharaoh (Exodus 5,3) as the Israelites had not yet qualified for the title “Israelites.” 

“All this explains why the Torah chose the ear of the servant which had heard G-d proclaim the commandment to be servants of G-d exclusively and had yet chosen to ignore it, to be pierced by his master whom he had chosen in order for both servant and master to realize that they had been remiss in maintaining a servant-master relationship between them. The Torah insists that this contract between the servant and the master be concluded in front of court, the representative of G-d on earth. This same attribute of Justice had waived its right as Master to kill the Jewish firstborn in Egypt in order to save the Israelites from bondage and from slavery, and here comes an Israelite and he volunteers to be a slave! The Torah repeats once more: “and he shall bring him to the door or to the doorpost,” the doorpost being reminiscent of the one which, when it was smeared with the blood of the Passover lamb, signified service of the inhabitant of that house to G-d rather than enslavement to man (Exodus 12,22). 

“This is why by piercing the ear of the servant in question the master extracts some blood from it. This blood signifies the reverse of what the blood on the doorposts and lintel of the Jews in Egypt on that fateful night had signified. Then it had expressed the desire to be free, this time it expresses the desire of the owner of that ear to remain unfree. The entire procedure legislated here by the Torah is once again a demonstration of how G-d employs the principle of מדה כנגד מדה, “measure for measure.” The letters in the Hebrew name for the tool employed, i.e . מרצע have a numerical value of 400, as if to symbolize that the servant to whom it was applied wanted to add to the 400 years of bondage of the Jewish people in Egypt.

“A Midrashic approach to the words והגישו אל הדלת: G-d had said: “I opened the door of the house for him to enable him to walk into freedom and he slammed the door upon himself in order to remain a slave! As a penalty he will be hit by the door.”

This lesson imparted to us is a general lesson applicable to everyday living. The natural state of a person is to try to reject governance, to be told what to do. The indentured servant who for some years has been treated with incredible sensitivity, rather be comfortable where he is and not strive for human greatness, to develop his potential – to live a life that doesn’t require exertion, planning, dedication, alacrity, and supreme obligation. For if Hashem created him, how is it possible that he feels no obligation to subjugate his will directly to Hashem?! To be successful one has to constantly ask, “Am I truthfully actualizing my potential? Am I constantly focused if I am exerting myself? Do I recognize my obligations to Klal Yisrael? Is my master Hashem or is it my selfish motives for fame, wealth, or other desires?

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By Rabbi Shloime Lindenbaum

ואתה תחזה מכל העם אנשי חיל וכו’ (פרק יח פסוק כא)

Yisro advises Moshe that instead of him judging the entire Jewish people by himself, he should establish smaller courts to deal with the simpler cases. Only the most difficult cases will be brought to Moshe, after passing through four other levels of courts. Rashi points out that although this happened after Moshe came down from הר סיני with the Torah, the Torah does not always write things in the order of when they happened. The נתיבות שלום asks, why did the Torah pick this instance to switch the order of the stories? What is the Torah trying to tell us by placing this advice of Yisro specifically before the receiving of the Torah? He answers that Yisro’s suggested system was one that built a many-tiered judicial system that revolved around Moshe, the direct connection to Hashem. This system also involved many representatives from Klal Yisroel to serve as judges. This united everyone in a common system that centered on Hashem’s teachings to Moshe and to the Jewish nation. By placing this story before receiving the Torah, we learn that a prerequisite to קבלת התורה is unity of all Jews with focus on a common goal of understanding and fulfilling the word of Hashem.

וירא העם וינעו ויעמדו מרחק (פרק כ פסוק טו)

After the incredible experience of מעמד הר סיני, the Revelation at Sinai, the Pesukim describe that when the Jews saw this they shook and stood far away. Rashi says that the expression of וינעו in this context does not mean shook, rather it means to sweat in trepidation. The Baal Haturim, however, takes the word literally and says that they physically shook out of awe and fear. He says that this is why we shake and sway when we learn Torah, because that is the fashion in which we received it. We see from the Baal Haturim how every time we learn Torah, we are accessing מעמד הר סיני and almost experiencing it again, to the point that we try to imitate the physical actions of the Revelation.

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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.