PHILOTORAH May HaShem protect our soldiers and the hostages; may He send Refu'ah Sh'leima to the many injured; may He console the bereaved families and all of Israel, may He end this war with total success and peace for Medinat Yisrael and Klal Yisrael wherever they are. YERUSHALAYIM in/out times for VA'EIRA (m) 25 Tevet 5785 <> January 24-25, '25 4:31PM <> PLAG 4:01PM <<>> 5:46PM <> R' Tam 6:19PM Use the Z'MANIM link for other locales and other times CALnotes SHABBAT M'VORCHIM This Shabbat (Va'eira) we bench Rosh Chodesh Sh'vat - which is always only one day in our Fixed Calendar. As all dates in Tevet and Sh'vat, R"Ch Sh'vat can fall on any of five days of the week - MON, TUE, WED, THU, or SHABBAT, but never on SUN or FRI. This year it will be on Thursday, Jan 30th. R"Ch Sh'vat on THU has an 20.10% frequency. Last time it happened was last year; next scheduled time is 5795, ten years from now. The molad of Sh'vat is on Wednesday, 17 minutes and 17 chalakim after 6 in the morning. That's 6:10am Israel Winter Time. The actual (astronomical) molad is on Wednesday, at 2:37pm - that's 9 hrs and 27 minutes after the announced molad. In Rambam's notation - DALET YUD-BET:SHIN-LAMED-GIMEL Rosh Chodesh benching for Sh'vat is on Shabbat Parshat Sh'mot 40% of the time and on Va'eira, 60% of the time. Rosh Chodesh SH'VAT has two claims to fame (as the expression goes). In the opening p'sukim of the Book of D'varim, the Torah tells us that Moshe commenced his "farewell address" to the people of Israel. He would review and explain all of the mitzvot of the Torah and the hashkafa of a Torah Life. This process began in the fortieth year (of wandering), in the 11th month on the first of the month - namely, Rosh Chodesh Sh'vat. This review by Moshe Rabeinu spanned 37 days, until the 7th of Adar, when he died. Rosh Chodesh Sh'vat joins three other days on our calendar that can all be seen as days of Matan/Kabalat HaTorah. The first date is the sixth of Sivan - or more accurately, on the 50th day following the first day of Pesach - which is the festival of Shavuot, Z'MAN MATAN TORATEINU. The second date is Yom Kippur, the 10th of Tishrei. It was on that day that we received the second set of Tablets which replaced the Luchot that Moshe broke on the 17th of Tamuz, when he descended Mount Sinai after 40 days and 40 nights of learning all of the Written Torah and the Oral Law. Since the first Luchot were broken, Yom Kippur can also be seen as a day of Matan Torah. Then comes Rosh Chodesh Sh'vat, as described above. And the fourth date is Purim, the day of KIYMU V'KIBLU, the day we joyously committed ourselves to freely fulfill what we have previously received under coercion of the Mountain held above our heads. This time it was a free will and joyous acceptance of Mitzvot. Rosh Chodesh Sh'vat is a good day to commit oneself to a little more Torah learning, going to a new shiur, checking out YouTube for some interesting videos of Divrei Torah and shiurim. Really, any day is good for the above, but let R"Ch Sh'vat inspire you to increased learning experiences. AND... In the first mishna of Masechet Rosh HaShana, we learn that the New Year for fruit is TU BiSHVAT, the 15th of Sh'vat. However, the mishna also gives us Beit Shammai's opinion that ROSH HASHANA LA-ILANOT is the first of Sh'vat. So take a fruit to lunch on R"Ch Sh'vat for Beit Shammai. More CALstats... Rosh Chodesh Sh'vat and TU BiShvat fall on the same day of the week. On Monday - in a Shana P'shuta (12 month, one Adar years) or in a Shana M'uberet (13 month, two Adars year), 28.03% of years. On Tuesday, only possible in a 13-month year, 3.87% of the time. On Wednesday, only in a 12-month year, 18.05% of the time. On Thursday, either 12- or 13-month years, 20.10% of the time (as mentioned above. On Shabbat, either 12- or 13-month years, 29.95% of the time. Sh'vat / Bishvat The word SH'VAT has a SH'VA NA under the SHIN and is pronounced with a very short vowel sound. Not SHVAT and not SHEVAT, but SH'VAT. However, when prefixed by a BET as in TU BISHVAT, the SH'VA under the SHIN changes to a NACH and joins the BET/CHIRIK as the first syllable of the word - BISH (rhymes with wish). No vowel sound for the SHIN at all. Second syllable - VAT (rhymes with not). VA'EIRA 14th of 54 sedras; 2nd of 11 in Sh'mot Written on 221.8 lines; ranks 16th 16 parshiot; 8 open, 8 closed 121 p'sukim - ranks 20th (4th) 1748 words - ranks 15th (3rd) 6701 letters - ranks 17th (3rd) P'sukim are above average in length MITZVOT No mitzvot are counted from Va'eira. The past 18 sedras (Nitzavim thru Va'eira) - that's one third of all the sedras - have a total of 5 mitzvot. That will be changing next week. Aliya-by-Aliya Sedra Summary [P>] and [S>] indicate start of a parsha p'tucha or s'tuma. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha TILDE (Towards Improved Layning & Davening Enunciation Va'eira has the classic examples of incorrect accenting which changes the meaning of the word. I refer to the Terms of Redemption: v'ho-tzei-TI, v'hi-tzal-TI, v'ga-al-TI, v'la-kach-TI, v'hei-vei-TI (but not v'ho-TZEI-ti, etc.) Each of these words (and many others in Torah, Nach, and davening) is a verb in past tense form that is switched to future tense by the VAV HAHIPUCH. v'ho-TZEI-ti would mean 'and I took you out'. Not correct. When G-d told Moshe to say that to the people in His name, it hadn't happened yet. v'ho-tzei-TI means '(and) I will take you out.' So too for the other L'shonot of Ge’ula. If these words are misaccented by the BK (baal korei or baal k'ri'a), he is supposed to repeat the p'sukim with the correct accents (MILRA rather than MIL'EIL). However, correcting a BK can confuse him or annoy him, etc. It might be a good idea to go to your BK before Layning and point out the need to accent these words on the last syllable. In the Sh'ma, we find several words commonly misaccented (especially by native English speakers): v'a-hav-TA, v'di-bar-TA, v'na-ta-TI... to name a few. To be clear: Saying v'a-HAV-ta in Sh'ma distorts the meaning of the pasuk and raises a doubt on the validity of the fulfillment of the mitzva. Thankfully, one gets away with careless pronunciation, according to some authorities. But it is very important to say the Sh'ma and all of davening properly and with good kavana. Kohen - First Aliya - 12 p'sukim - 6:2-13 A long SDT: (a term just like front back-axle) The two most common names of G-d in the Torah are E-LO-HIM and A-DO-NAI (as an act of respect for G-d's sacred names, these two are generally pronounced ELOKIM and HASHEM respectively, when referred to other than in prayer or Torah reading). ELOKIM is usually considered to be G-d's name of strict judgment, whereas HASHEM carries the connotation of Divine Mercy (and other meanings). Notice that in the accounts of Egyptian oppression, the predominant name of G-d is Elokim (especially in 2:23-25). Exile is certainly associated with the stricter side of G-d's treatment of His People. If the quality of mercy were dominant, we would be redeemed and restored to our Land - or perhaps we would acclimate too well to conditions and lose our yearning for redemption. (See what has happened in modern times when exile is accompanied by G-d's MIDAT HARACHAMIM and Jews are quite comfortable, and potentially, complacent - a regrettable state of affairs. Comfortable is not bad; complacent is - it means "contented to a fault".) In the opening pasuk of this week's sedra, we find the unusual combination of both names of HaShem. It is ELOKIM Who speaks to Moshe, G-d Who has judged and treated the People strictly and harshly. And G-d Who is also speaking harshly to Moshe for his outburst at the end of Parshat Sh'mot - why did you make it worse for the people... However, His message to Moshe is "I am HASHEM" (which comes with VAYOMER, the softer "say", rather than VAIDABEIR, the harsher "speak" which began the pasuk). And His words of hope and promise to the People begin with the same declaration, "I Am HASHEM." In this context, we are told that G-d will take the People out of Egypt, save them, redeem them, take them unto Him, be our G-d and then bring us into - and give us - the Promised Land. These stages of redemption are summed up with the reiteration of the statement, "I Am HaShem." It is as if G-d is saying to the down-hearted People: "until now you've experienced Me as ELOKIM, but rest assured that you will now see Me as HASHEM - the G-d of Mercy - in full measure. The Egyptians on the other hand are being punished by the hand of G-d as ELOKIM (see 5:15). [S> 6:2 (8)] The sedra begins with G-d speaking to Moshe Rabeinu and telling him of the promises He had made to Avraham, Yitzchak, and Yaakov. Also, G-d tells Moshe that He has heard and is responding to the cries of the People of Israel. Therefore, G-d will take the People out from under Egyptian oppression, will save them from bondage, and will redeem them with His might. He will then take the People to Him as a Nation and be our G-d. He will then bring us into Eretz Yisrael. Moshe relates this to the People, who are too exhausted from their labors to listen. [P> 6:10 (3)] G-d then tells Moshe to go to Par'o and demand the People's release. Moshe questions how Par'o can be expected to listen, if the People (Moshe's own people) themselves didn't listen to him. SDT: Moshe's KAL VACHOMER is interesting. Moshe blamed himself for the people not listening to him - because I have a speech impediment (or something to that effect). If this is so, then the KAL VACHOMER works. If my own brethren didn't listen to me, how am I to expect Par'o to listen. But the Torah tells us the reason the people didn't listen - they were exhausted and oppressed. If that is so, then the KAL VACHOMER doesn't hold up. That's not a reason why Par'o wouldn't listen. Aside from the validity (or otherwise) of the KAL VACHOMER, there is an interesting lesson that we can learn from Moshe (one of many, many, many, many...). There was a poor communication between a leader and his people. And this leader took the blame to himself. Parent-child communication? Don't jump to find fault (only) with the child - he's not respectful; he's difficult to deal with; he's not tuned in... Rather examine yourself as the parent. Did you say something harshly when it could have been said softly? Were you clear in what you wanted from the child? Was your request fair or unreasonable? Same thing for teacher-student situation. The kids are dumb; they don't pay enough attention... No, rather ask yourself as the teacher - was I clear? Was I understandable? Did I explain things well? Was I receptive to questions? Did I handle them well? Yes, it isn't always that simple - sometimes (often), the problem is on both sides. But we should learn from Moshe Rabeinu to examine ourselves first before we look to blame the other. [P> 6:13 (1)] (Over Moshe's objections, so to speak,) G-d reiterates to Moshe and Aharon, that they are to tell the People as well as Par'o that the People will be leaving Egypt. Note that this last pasuk of the first Aliya is one whole parsha. Single-pasuk parshiyot seem to say, LOOK AT ME a little harder and understand some special point. Perhaps, G-d is saying to Moshe - all your hesitations and protestations aside, it is time for TACHLIS. You and Aharon are going to tell/command the people and Par'o about leaving Egypt. Period (a.k.a. full-stop). Levi - Second Aliya - 15 p'sukim - 6:14-28 [S> 6:14 (15)] The Torah begins to enumerate the names of the tribes and family groups. It is obvious that the intention here is not to review the whole of the nation, but rather to focus on Moshe & Aharon. The Torah starts the list with Reuven and Shimon, and when it gets to Levi, there is much more detail. In this brief section, we meet many of the main personalities of the rest of the Torah. The Torah is also giving us the ability to continue to draw the timeline of Jewish history, by giving us the ages at death of Levi (we already know the ages of the previous generation - Avraham, Yitzchak, and Yaakov), his son Kehat, and Kehat's son, Amram. That brings us to Moshe and Aharon. We are also introduced to Korach and his sons and Aharon and his family. SDT: On the Torah's HU AHARON UMOSHE, Rashi points out that sometimes (Ed. 34 times) Moshe is mentioned first, and sometimes Aharon is mentioned first (Ed. 4 times in Tanach), to teach us that they were equals. (On some levels, but on others, Moshe Rabeinu was obviously on a higher level.) Shlishi - Third Aliya - 9 p'sukim - 6:29-7:7 [S> 6:29 (2)] After the "digression" of the previous passage, the Torah now repeats that G-d is sending Moshe to Par'o and that Moshe continues to "object" because of his speech impediment. (But this time, the fact that the people didn't listen is not mentioned.) Rashi says that G-d did not repeat the command, nor did Moshe repeat his objection. The Torah is putting us back where we left off before the genealogical data were presented. [P> 7:1 (7)] G-d tells Moshe that Aharon will do the talking, that Par'o will refuse the repeated requests to free the People, and that He (G-d) will take His people out, and that it will be clear to Egypt (and everyone else) that it is indeed G-d Who is doing everything. Moshe and Aharon do as G-d instructs them; they are 80 and 83 years old respectively. Observation When the Torah is specific about ages, it usually is meant to give us an accurate way of constructing a timeline. Perhaps too, in this case, the Torah is pointing out something that we saw very often in the book of B'reishit - namely, the prominence of the younger brother over the older one. (But - this time - without the jealousy or its problems.) R'vi'i - Fourth Aliya - 28 p'sukim - 7:8-8:6 [P> 7:8 (6)] G-d tells Moshe and Aharon, that when Par'o asks for a sign, Moshe shall tell Aharon to throw down the Staff before Par'o (and) it will turn into a TANIN. Moshe and Aharon appear before Par'o and do as G-d has told them. WHAT'S A TANIN? Rashi says that TANIN is NACHASH, i.e. snake or serpent. Not everyone see it that way. When G-d first had Moshe throw his staff down, it changed into a NACHASH, a snake. Remember that the snake was also a rebuke by G-d of Moshe for the way he spoke about the People. Now with Par'o, it changed into a TANIN. Strong possibility is that we are talking about a crocodile (a fellow reptile to the snake), venerated and worshiped by Egypt. Many Pharaohs identified with the crocodile as the king of the Nile, which makes the crocodile a great choice for this sign. SDT: Baal HaTurim points out that the pasuk says: G-d says to Moshe that when Par'o will ask for a sign, you (Moshe) shall tell Aharon to take your staff and throw it (on the ground) in front of Par'o; it shall become a TANIN. It didn't say: AND it will become a Tanin. He explains that the staff was thrown down and then he was to command it to become a TANIN. And that's what happened, to show Par'o the power of speech that G-d has given to Moshe. In other words, the staff did not change upon being thrown down. It changed by a spoken command. That carries a pointed message to Par'o that his wizards aren't even in the same league with Moshe and Aharon. Par'o calls his wizards who are able to duplicate (sort of) what Aharon does; however, Aharon's staff (note: not his TANIN - his staff) swallows those of the wizards. Nonetheless, Par'o refuses to listen to Moshe and Aharon, as G-d had said. [S> 7:14 (5)] G-d then instructs Moshe to go to the river (the Nile) in the morning, where Par'o will be, and to bring the Staff with him. Moshe is to say to Par'o that G-d has sent me (Moshe) to tell you (Par'o) to release the People and you have refused until now. "With this will you know Who G-d is..." Moshe (actually Aharon) will be striking the water of the river, turning it to blood and killing all the fish in it. [S> 7:19 (7)] Following the official warning to Par'o, G-d tells Moshe to tell Aharon to take the Staff and strike the waters of Egypt. Moshe and Aharon do as instructed and the waters turn to blood, the fish die, and the Egyptians cannot drink the water. Par'o's wizards again duplicate what was done, causing Par'o to remain stubborn. Egyptians are forced to dig for water (and/or buy water from the Israelites). This first plague lasts 7 days. [P> 7:26 (15)] G-d next instructs Moshe to go to Par'o (at his palace) and warn him that if he does not let the People go, Egypt will be smitten by a plague of frogs. Aharon is to raise the Staff above the river, which he does, and the land is blanketed by frog(s). The wizards are again able to replicate this plague with their magical powers (not that they needed more frogs). Par'o calls to Moshe and Aharon to pray to G-d that the frogs be removed, promising that he will let the People go into the wilderness to offer sacrifices to G-d. Moshe asks Par'o when he wants the frogs to leave. (A strange question, to which Par'o gives a stranger answer). Par'o says "tomorrow", to which Moshe responds "so be it. And that will serve as proof of G-d's powers". SDT: Why would Par'o ask for the plague to be withdrawn on the following day? He and his people were certainly suffering and would want to rid themselves of the frogs as soon as possible. Par'o (still refusing to see the plagues as Divine, and assuming that there was some natural explanation for them) figured that Moshe came before him when he (Moshe) knew that the frogs would leave. Moshe would give the impression that he (in the name of the G-d of Israel) had power over the frogs. So Par'o tried to trick Moshe by asking the unexpected - do it tomorrow. Moshe's answer was that doing so would demonstrate that it was truly G-d's power that was being observed. Egypt saw itself as great because of the Nile and because of the fertile land created by the waters of the Nile. The first plague smote the water. The second was a plague that came from the river and attacked the land. The third smote the land itself. Chamishi - 5th Aliya - 12 p'sukim - 8:7-18 So it happens, and after the frogs are gone, Par'o reneges on his promise, as G-d had said he would (an oft-repeated phrase indicating G-d's active role in the events of the Exodus). [S> 8:12 (4)] G-d tells Moshe to tell Aharon to strike the dust of the earth (no warning to Par'o this time). The resultant plague of lice was not able to be matched by the wizards, who acknowledge G-d's might. Par'o, however, remains stubborn. [S> 8:16 (13)] G-d sends Moshe to warn Par'o about the next plague (swarms of insects or wild animals, depending upon which opinion you follow). New element with this fourth plague - the obvious contrast between Egypt and the Jews. There was always a contrast between the Egyptians and the Jews - Egyptians had no water during the first plague; the Jews had water. The Midrash even says that if a Jew and an Egyptian drank from the same cup, the Jew would be drinking water and the Egyptian would have blood. Similarly, the Jews did not suffer the plagues and the Egyptians did. Yet it seems that G-d had different messages for each of the plagues. (Or each set of three plagues.) AROV was the first plague that the distinction between Goshen and the Jews on one hand, and the land of Egypt and the Egyptians on the other, was so sharp and obvious. (And that Par'o was well aware of the differences.) Shishi - Sixth Aliya - 26 p'sukim - 8:19-9:16 And so the AROV descend upon the land. Par'o calls for Moshe and gives permission for the people to sacrifice to G-d in Egypt. Moshe says that it must be in the Midbar. Par'o agrees on the condition that Moshe pray for the removal of the plague. Afterwards, Par'o reneges. [P> 9:1 (7)] G-d next sends Moshe back to Par'o to repeat the demand for the People's release and to warn him of the consequence of his refusal this time - DEVER. And so it happens that the Egyptian livestock all die, with not a single loss to the Jews. Par'o checks this, yet he still remains stubborn. [P> 9:8 (5)] The sixth plague (boils) is brought upon Egypt without warning. Although his people are being seriously beaten, Par'o continues to resist (from this point on, with G-d's "help"). [S> 9:13 (9)] Moshe is next sent to warn about the seventh (and very powerful) plague. SDT: In warning about HAIL, G-d says (through Moshe) that this time, I will send ALL my plagues... The Vilna Ga'on explains that G-d uses 3 main weapons, so to speak, to punish those who violate His commands - Fire, Water, and Wind. For example, to destroy Dor HaMabul, G-d used Water. To disperse Dor HaP'laga, He used Wind, and to destroy S'dom, His main weapon was Fire. The plague of Blood used Water. Plague 6 was the burning Fire of Boils on the skin. The locust came on the Wind. But Hail consisted of the whole arsenal - the Hail itself was Water, it had Fire in it, and the Hail was accompanied by strong Wind - hence the phrase: All My plagues. Sh'VII - Seventh Aliya - 19 p'sukim - 9:17-35 The threat/warning about hail continues. Never has hail like this been seen. There is also a challenge to the Egyptians in that G-d is allowing servants and animals to be saved by taking them indoors. [P> 9:22 (14)] Moshe raises his hand heavenward and the hail falls. It is extremely destructive, but some plants survive (because they were young and supple), as do the animals of those Egyptians who heeded Moshe's warning to bring them indoors. Par'o admits that he has sinned and grants Moshe's demands, if only the hail will stop. When Par'o sees that the hail and thunder have stopped, he yet again reneges, as G-d has said he would. MAKOT to be continued next week - Same time, same station... Haftara - 23 p'sukim - Yechezkeil 28:25-29:21 The haftara begins with the prophecy of redemption (as does the sedra). The main connection to the sedra is that the haftara speaks of the downfall of Egypt, albeit at a different time in history. We also find in both the sedra and the haftara, the extreme arrogance of the Pharaoh. A pattern can definitely be seen. Egypt mighty, only to fall hard; Israel to be restored to its glory. From A Candle by Day by Rabbi Shraga Silverstein z"l (Often) we go through life seeing, but not focusing. We must be as ready to withdraw conclusions as we are ready to draw them. Bringing the Prophets to Life Weekly insights into the Haftara by Rabbi Nachman (Neil) Winkler Author of Bringing the Prophets to Life (Gefen Publ.) Sh'mot - 23 p'sukim - Yechezkeil 28:25-29:21 Consolation Before Destruction To better understand this week's haftara, a selection from the 28th and 29th chapters of Sefer Yechezkel, we look back to the prior p'rakim, starting from perek 25. It is there that the navi begins his prophecies of doom and destruction, directed to the surrounding nations, the neighbors of Judea and Shomron. The prophetic predictions that continue throughout p'rakim 25 to 32, foretell the fall of Ammon, Mo'av, Edom, Philistia and the Phoenician capitals, Tyre and Sidon. Yechezkel's primary focus, however, is found in the final four chapters of these prophecies of doom and destruction, centering upon the empire of Egypt - and that begins in our haftara (ch. 29). The prophetic reading for Parashat Va'eira connects closely to the Torah reading, that describes the first seven plagues visited upon the Egyptian nation that would, eventually, bring the downfall of the great empire. Similarly, the haftara tells of the approaching punishments that would befall the mighty - and haughty - Egyptian Empire in Yechezkel's era, including the prediction of the Kingdom's collapse. Especially telling, and that which Chazal undoubtedly regarded as significant, is that the nevu'a concentrates upon Y'O-RECHA, "Your-[Pharaoh's] rivers", referring, of course, to the Nile and her tributaries. Clearly, the "significance" is the fact the very first two plagues sent by Hashem, as the parasha describes, were the plagues of Blood and Frogs, directed on the Nile itself. It is well-known that the Nile is the very life-blood of the economy of Egypt, a land that is primarily desert. It was (and is) the Nile Delta that kept the empire alive and flourishing. It was considered, therefore, as a god. Choosing the river as His first "target", Hashem drove home that there is only one G-d who controls all else - including natural resources that the inhabitants might have regarded as "divine". Indeed, this was the ultimate purpose of these plagues - to teach the Pharaoh who, at first, declared "I know not of Hashem (LO YADA'TI ET HASHEM), Whom the true G-d is (L'MA'AN TEIDA KI ANI HASHEM). And now, many centuries later, there arises another Pharaoh who proclaims LI Y'ORI VA'ANI ASITINI - "The river is mine and I have created it (for myself)." Once again, a haughty Egyptian king ascends to power claiming that divinity is his alone - and once again, he will be humbled by G-d. But perhaps the most important message of our haftara, one subtly underscored by Chazal, is the message of consolation and comfort for Israel. Certainly, Yechezkel's promise of the eventual collapse of Israel's enemies, Hashem's guarantee that runs beneath all of the nine p'rakim (25-33) of cautionary notice to Judea's neighbors is a source of solace to the nation. But our ancient scholars assured that the message would be understood by beginning our haftara NOT at the beginning of perek 29, the chapter promises the fall of Egypt, but two verses earlier, promising the return of Israel to Eretz Yisra'el where she would rebuild the land, live securely, as G-d executes His judgments against Israel's oppressors. But why NOW? Why before depicting the fall of ALL the persecuting nation? A careful read will explain. Chapter 29 that speaks of the fall of the great empire is introduced by the date of when the prophecy was given to Yechezkel. "On the twelfth day of the tenth month of the tenth year (of the reign of Tzidkiyahu)"… the twelfth of Tevet that year was exactly two days after Nevuchadnezzar, Emperor of Babylonia, began to besiege Yerushalayim (Asara b'Tevet!) which led to Churban Bayit Rishon. The prophet's generation, smarting from the terrible news of the siege, needed words of comfort - and Yechezkel gave them just that! Mighty empires who have tormented G-d's people were-and will yet be-defeated and humbled. As happened to Egypt will happen to the others… including the attacking Babylonians. Such was Hashem's message to the nation - and so did Chazal make sure that all future generations would remember and be comforted. ParshaPix explanations The fun way to go over the weekly sedra with your children, grandchildren, Shabbat guests SH'MOT and one Unexplained two 2, two 3, one 4, and seven 5 - make 12 The 12 sons of Yaakov include two 2-letter names: Dan & Gad. Two 3-letter names: Levi & Asher. One 4-letter name: Yosef. All the rest are 5-letter names: Reuven, Shimon, Yehuda, Yissachar, Zevulun, Naftali, and Binyamin. The be more thorough - The name Binyamin occurs in Tanach 167 times, 16 of which are spelled with a YUD between the MEM and the NUN SOFIT; that's a 6-letter name. And while we are at it, Yosef occurs once as Y'HOSEF, a 5-letter name. VA'EIRA 7 of the 10 images from the Davka Judaica graphic of the 10 plagues (the final three plagues are in Parshat Bo) <> the MATEH, Moshe's Staff. It is burping because IT (not the TANIN it had changed into) ate the staffs of the wizards <> The Torah tells us that the frogs (plague 2) were in the ovens of the Egyptians, producing a Kiddush HaShem and a lesson to us that G-d is still in charge of nature - He renews, every day, the acts of Creation. There is a picture of an oven in the shape of a frog. Not exactly as the pasuk indicates, but I couldn't resist this one <> Four wine cups for the Four Terms of Redemption <> Logo of the SSSJ - Student Struggle for Soviet Jewry. Let My People Go <> Pictorial representation of Par'o's heart strengthening <> Emblem of the Hogwarts School. Par'o's wizards might have been dropouts from Hogwarts since they were not able to cope with the plague of KINIM (lice) <> Crocs, for crocodile, as in the staff-turned-to-TANIN and possibly participants in AROV <> C is the symbol for carbon, the main (only?) ingredient in the furnace soot that Moshe and Aharon used to bring about the plague of SH'CHIN <> 15 keys arranged for the math game NIM makes it KINIM, a.k.a. KINAM, plague #3 <> Elazar ben Aharon HaKohein married one of the daughters of PUTI'EL; they had Pinchas. Elazar's wife was BAT-POOH-T-L <> Sports teams' logos for AROV. Detroit Tigers (baseball) <> Cincinnati Bengals (American football, American) <> Memphis Grizzlies (basketball). Grizzlies logo is most appropriate symbol for a plague in Egypt because Memphis was the name of an ancient capital of lower Egypt <> Chicago Bears (American football) <> Boston Bruins (hockey) <> Charlotte Hornets (basketball), according to the opinions that AROV was swarms of harmful insects <> Note: in choosing sports team logos for AROV, I stayed away from the many options whose logos had the wild animals in them. I wanted to make it more challenging for your Shabbat guests and family <> Pic of snow cone - in Hebrew, BARAD, plague #7, with the fire in them <> Lentils, arrow pointing to a single lentil, ADASH, from Rabbi Yehuda's "code" about the plagues <> Uzi and an L, combining to UZIEL <> The frog who thinks that the capital of France is Madrid is a DUMB TZ'FARDEI'A (old joke) <> Letter E on a date ITAMAR <> Livni for the son of Gei-r'shom <> PAR (bull) with a ring in its nose makes PAR'O <> LEVII, which looks like LEVI with an extra I - which could easily be a typo, is really L E and Roman numerals for 7 - read it as: ELISHEVA, wife of Aharon HaKohen <> 100°C and 212°F are the temperatures at which water BOILS, as in the plague of SH'CHIN. Boils, get it? <> Born in the sedra; Gimatriya Match for the sedra-name - that's PINCHAS (208) = VA'EIRA (208) - so too for Yitzchak and Hagar (208 each) <> The other flag pictured is that of PALAU - sounds like PALU, son of Reuven <> sword is CHEREV, from the haftara <> Va'eira grandfather & grandson and who else? Levi and Amram each lived until 137. So did Yishmael <> Seven Unexplaineds In Memory of Rabbi Jonathan Sacks z"l Freedom & Truth VA'EIRA Why did Moshe tell Pharaoh, if not a lie, then less than the full truth? Here is the conversation between him and Pharaoh after the fourth plague, AROV, "swarms of insects" : Pharaoh summoned Moshe and Aharon and said, "Go, sacrifice to your God here in the land." But Moshe said, "That would not be right. The sacrifices we offer the Lord our God would be detestable to the Egyptians. And if we offer sacrifices that are detestable in their eyes, will they not stone us? We must take a three-day journey into the wilderness to offer sacrifices to the Lord our God, as He commands us" (Sh'mot 8:21-23). Not just here but throughout, Moshe makes it seem as if all he is asking for is permission for the people to undertake a three-day journey, to offer sacrifices to God and then (by implication) to return to Egypt. So, in their first appearance before Pharaoh, Moshe and Aharon say: "This is what the Lord, the God of Israel, says: 'Let My people go, so that they may hold a festival to Me in the wilderness.'" Pharaoh said, "Who is the Lord, that I should obey Him and let Israel go? I do not know the Lord, and I will not let Israel go." Then they said, "The God of the Hebrews has met with us. Now let us take a three-day journey into the wilderness to offer sacrifices to the Lord our God, or He may strike us with plagues or with the sword" (5:1-3) God even specifies this before the mission has begun, saying to Moshe at the Burning Bush: "You and the elders of Israel will then go to the king of Egypt. You must tell him, 'The Lord, God of the Hebrews, revealed Himself to us. Now we request that you allow us to take a three-day journey into the desert, to sacrifice to the Lord our God'" (3:18). The impression remains to the very end. After the Israelites have left, we read: The king of Egypt received news that the people were escaping. Pharaoh and his officials changed their minds regarding the people, and said, "What have we done? How could we have released Israel from doing our work?" (14:5) At no stage does Moshe say explicitly that he is proposing the people should be allowed to leave permanently, never to return. He talks of a three-day journey. There is an argument between him and Pharaoh as to who is to go. Only the adult males? Only the people, not the cattle? Moshe consistently asks for permission to worship God, at some place that is not Egypt. But he does not speak about freedom or the Promised Land. Why not? Why does he create, and not correct, a false impression? Why can he not say openly what he means? The commentators offer various explanations. Rabbi Shmuel David Luzzatto (Italy, 1800-1865) says that it was impossible for Moshe to tell the truth to a tyrant like Pharaoh. Rabbi Yaakov Mecklenburg (Germany, 1785-1865, Ha-Ktav v'ha-Kabala) says that technically Moshe did not tell a lie. He did indeed mean that he wanted the people to be free to make a journey to worship God, and he never said explicitly that they would return. The Abarbanel (Lisbon 1437 - Venice 1508) says that God told Moshe deliberately to make a small request, to demonstrate Pharaoh's cruelty and indifference to his slaves. All they were asking for was a brief respite from their labours to offer sacrifices to God. If he refused this, he was indeed a tyrant. Rav Elchanan Samet (Iyunim b'Parshot Ha-Shavua, Sh'mot 189) cites an unnamed commentator who says simply that this was war between Pharaoh and the Jewish people, and in war it is permitted, indeed sometimes necessary, to deceive. Actually, however, the terms of the encounter between Moshe and Pharaoh are part of a wider pattern that we have already observed in the Torah. When Yaakov leaves Lavan's house, with all his family, we read: "Yaakov decided to go behind the back of Lavan the Aramean, and did not tell him that he was leaving" (B'reishit 31:20). Lavan protests this behaviour: "How could you do this? You went behind my back and led my daughters away like prisoners of war! Why did you have to leave so secretly? You went behind my back and told me nothing!" (31:26-27) Yaakov again has to tell at best a half-truth when Eisav suggests that they travel together after the brothers' reunion: "You know that the children are weak, and I have responsibility for the nursing sheep and cattle. If they are driven hard for even one day, all the sheep will die. Please go ahead of me, my lord" (33:13-14). This, though not strictly a lie, is a diplomatic excuse. When Yaakov's sons are trying to rescue their sister Dina who has been raped and abducted by Shechem the Hivite, they "replied deceitfully" (34:13) when Shechem and his father proposed that the entire family should come and settle with them, telling them that they could only do so if all the males of the town underwent circumcision. Earlier still we find that three times Avraham and Yitzchak, forced to leave home because of famine, have to pretend that they are their wives' brothers not their husbands because they fear that otherwise they will be killed so that Sara or Rivka could be taken into the king's harem (12, 20, 26). These six episodes cannot be entirely accidental or coincidental to the biblical narrative as a whole. The implication seems to be this: Outside the promised land Jews in the biblical age are in danger if they tell the truth. They are at constant risk of being killed or at best enslaved. Why? Because they are powerless in an age of power. They are a small family, at best a small nation, in an age of empires. They have to use their wits to survive. By and large they do not tell lies but they can create a false impression. This is not how things should be. But it is how they were before Jews had their own land, their one and only defensible space. It is how people in impossible situations are forced to be if they are to exist at all. No-one should be forced to live a lie. In Judaism, truth is the seal of God and the essential precondition of trust between human beings. But when your people is being enslaved, its male children murdered, you have to liberate them by whatever means are possible. Moshe, who had already seen that his first encounter with Pharaoh made things worse for his people - they still had to make the same quota of bricks but now also had to gather their own straw (Sh'mot 5:6-8) - did not want to risk making them worse still. The Torah here is not justifying deceit. To the contrary, it is condemning a system in which telling the truth may put your life at risk, as it still does in many tyrannical or totalitarian societies today. Judaism - a religion of dissent, questioning, and "arguments for the sake of heaven" - is a faith that values intellectual honesty and moral truthfulness above all things. The Psalmist says: "Who shall ascend the mountain of the Lord and who shall stand in His holy place? One who has clean hands and a pure heart, who has not taken My name in vain nor sworn deceitfully" (T'hilim 24:3-4). Malachi says of one who speaks in God's name: "The law of truth was in his mouth, and unrighteousness was not found in his lips" (Malachi 2:6). Every Amida ends with the prayer, "My God, guard my tongue from evil and my lips from deceitful speech." What the Torah is telling us in these six narratives in B'reishit and the seventh in Sh'mot is the connection between freedom and truth. Where there is freedom there can be truth. Otherwise there cannot. A society where people are forced to be less than fully honest merely to survive and not provoke further oppression is not the kind of society God wants us to make. Around the Shabbat Table: Why might the Torah include so many examples of people needing to use deception to survive? How does having a safe home or community allow people to be more truthful? Where have you felt this notion in your own life? Y'HI ZICHRO BARUCH Message from the Haftara Rabbi Katriel (Kenneth) Brander Returning our Hostages: Human Courage and the Sanctity of God HAFTARA OF VA'EIRA In this week's reading, we encounter a profound word: V'NIKDASHTI ('and I shall be sanctified'). In Nevi'im and Ketuvim, the word appears exclusively in the book of Yechezkel, with one of its five occurrences being in our Haftara: "When I have gathered the House of Israel from the peoples among which they have been dispersed, and have shown Myself holy through them in the sight of the nations" In every instance (20:41; 28:22; 28:25; 38:23; 39:27) the word carries the same meaning and context: God is sanctified 'through the eyes of the nations', when the peoples of the world witness His intervention in history to redeem the Jewish people. Indeed we live in a time that God's intervention is seen. Thousands of missiles have been fired on us in Israel with limited loss of life and possessions. Our soldiers share with their family and friends the overt miracles they have witnessed on the battlefield. Yet there is one other reference to V'NIKDASHTI found in the Torah itself. In Sefer Vayikra (22:32) we read, "You shall not profane My holy name, that I may be sanctified in the midst of the people of Israel - I am God who sanctifies you." Our Sages understand this verse as the source for the commandment, incumbent upon each and every one of us, to sanctify God's name. This sanctification occurs not just through divine acts of wonder, but through human commitment, as we publicly demonstrate our loyalty to God and Torah values. This ultimate form of sanctification often requires tremendous sacrifice, even the giving of one's life when compelled to do so. Rambam codifies this approach (Y'sodei HaTorah 5:1) while also explaining in other places in the Mishneh Torah that we sanctify God's name through our daily actions that honor Him and the Torah. Upon deeper examination, Yechezkel's five instances of V'NIKDASHTI also encompass human courage and responsibility. As Rabbi David and his son Rabbi Hillel Altschuler explain that in our Haftara, the word V'NIKDASHTI refers to the sanctification of God through our own courageous actions; the miracles that we ourselves perform (Mezudot David, Yechezkel 28:25). The soul breathed into us by God enables us to be His partner, putting our actions on par with His miracles. We have seen this through bereaved family members, injured soldiers and the hostages who demonstrate unbelievable resilience. Today we witness this paradigm of divine intervention. I think of Rav Ohad Teharlev, Rosh Midreshet Lindenbaum, whose soldier son Elchai HY"D was killed by a terrorist while guarding the city of Ofra. Now, in an almost unbearable turn of events, his son's murderer is being released as part of the hostage deal. Yet despite this profound personal loss, Rav Teharlev expresses genuine joy for the hostages' return. This heroism extends beyond the Teharlev family to dozens of other families who have learned that those who murdered their loved ones will be freed to secure the hostages release. They embody the highest form of V'NIKDASHTI - putting aside their personal anguish for the sake of saving lives and unifying the people. While we may be saddened by a world in which goodness and evil seem confused, where those with blood on their hands are exchanged for innocent hostages, these families show us what it truly means to sanctify God's name. They demonstrate that the sanctity of life and the unity of our people can transcend even the deepest personal pain. Their actions are no less divine than the miracles and wonders we have witnessed on the battlefield. In their courage, we see both paradigms of V'NIKDASHTI, Hashem's hand working through human sacrifice and dedication, and that is what I will be thinking about as I listen to the Haftara this week. Through these heroic acts - both divine and human - we pray for the ultimate sanctification of God's name: the wondrous redemption that will be witnessed by all nations, the return of all our hostages, the end of this war, and the cessation of all our trials and tribulations. - PhiloTorah D'var Torah BIGLAL NASHIM... This was supposed to be last week's PTDT, but it fits for any week. Women are the heroes of the story of the Avot, the foundation of what was to become the Nation of Israel. And women were the heroes of the beginning of the Nation. And they continued from there to play crucial roles in our history. Let's start with the Avot. Sara Imeinu tells her husband and our Avinu, Avraham, to get rid of Yishmael and his mother Hagar, because of the negative influence he could have on Yitzchak. Avraham doesn't like that idea; Yishmael is his son and Avraham loves him too. But G-d tells Avraham to listen to Sara, because the most important thing is that Avraham's descent will be through Yitzchak. The implication is that Yishmael's presence would, indeed, be detrimental to the development of Yitzchak. Score one for the women. Fast forward... Yitzchak loves Eisav KI TZAYID B'FIV. He is blind - physically and figuratively to Eisav's true character. Rivka Imeinu sees the situation clearly. Inspired by Divine guidance, she engineers things so that Yitzchak receives both the GASHMIYUT, in addition to BIRKAT AVRAHAM, which Yitzchak was going to bestow on him. Score two for women. Fast forward to Yaakov Avinu... He fell in love with Rachel. He desperately wanted to marry Rachel. Just Rachel. But Rachel and Leah both knew - again, Divinely inspired, that Yaakov was to marry both of them and their S'FACHOT. They both cooperated with their father Lavan to arrange just that. Yaakov was the third Av to be blinded in some way - but not the women; not their wives. Chalk another one up for the women. It doesn't stop there. Next generation has two heroes (at least). Yehuda "goes down" from his brothers. He marries, father's three sons. He marries the oldest one off to Tamar. So too, the second, after his older brother dies. He too dies (no reason to explain why each died). Yehuda does not arrange that his third son to marry Tamar. She takes the matter into her own hands, which results of her giving birth to twins from Yehuda - one of which becomes the sire of the future House of David. Score four for the women. Meanwhile in Egypt Yosef's life is on the line when Mrs. Potifar falsely accuses him of attempting to seduce her. We would expect her husband to simply have Yosef killed, as a result. But A-s'nat, adopted daughter of the Potifars, quietly tells her father that Mrs. Potifar was not telling the truth. Yosef is sent to prison, but A-s'nat saves his life. Score five! Which brings us into the Book of Sh'mot. Very early in Sh'mot, we are introduced to the heroic midwives - Shifra and Puah, who may be Yocheved and Miriam, or possibly Yocheved and Elisheva, or possibly two unknown midwives - Israelite or maybe even Egyptian, who save countless baby boys who they were commanded by Par'o to kill. Then Amram leads the other Israelite men to separate from their wives, because of the harsh conditions of servitude and oppression. Until young Miriam prophesies that his decree is harsher than Par'o's... Amram gets back together with his wife Yocheved and baby Moshe is born. At three months old, Moshe's mother Yocheved saves Moshe's life by placing him into a waterproofed basket and places him in the reeds at the shore of the Nile. And Miriam, Moshe's older sister, watches over him. And Bat Par'o saves Moshe's life once again. Women, women, women. Let's not forget Tzipora, who saves Moshe's life by circumcising their son. An enigmatic story, but she too is one of our heroes. Which brings us back to the title of this PTDT. BIGLAL NASHIM TZADKANIYOT NIGALU AVOTEINU MIMITZRAYIM, because of righteous women our ancestors were redeemed from Egypt. Not because of the men. The women carried the men through the tough times. And the Egyptian experience does not end the heroism of our women. There is Devora, Yael, Esther... and many, many more throughout Jewish History, including our own time... and for sure, onward. PTDT SH'RAVRAV Take a survey of your Israeli friends and ask them what SH'RAVRAV means. Don't bet that too many would know - you'd probably lose. SH'RAVRAV is the Hebrew word for plumber. But what is a plumber actually called? INSTELATOR - Obviously from the English word INSTALL, because plumbers sometimes install sinks or toilet bowls. How many other workers install other things? Walk through the Parsha with Rabbi David Walk VA'EIRA The Dynamic Duo At the end of the book of B'reishit, we have two poignant vignettes. The first is Menashe graciously acknowledging the superior destiny outlined for his younger brother, Efrayim, by their grandfather, Ya'akov Avinu. The second is much less inspiring: as the other brothers lie to Yosef about their father requesting that no vengeance be wreaked upon them for their kidnapping of Yosef those many years ago. So, we are accustomed to struggles and competition between Biblical sibs. Now we have a new version of the B'reishit theme. God tells Moshe: Notice that I have made you an ELOHIM to Pharaoh and Aharon, Your brother, as NAVI (Sh'mot 7:1). I'm not sure exactly how to translate the two terms ELOHIM and NAVI in our verse, but I am sure that the one bestowed upon the younger Moshe is far greater than the one conferred on the older Aharon. Let's try to understand those two terms. We're familiar with the word ELOHIM, but we also know that it is sometimes a holy reference to God, while other times a secular term for a judge. I am going to assume that in our case the word isn't holy. It could mean that Moshe will be a judge over Pharaoh and help determine his fate (Rashi). Others maintain that Egyptians were used to calling natural powers, like the Nile River, gods. So, Moshe will be a god or power over the fate of Egypt (Cassuto). And then there's Targum Yonatan who translates ELOHIM as DECHILA or 'terror'. Moshe, you will intimidate and frighten the Egyptian monarch. Now, what about the term NAVI? We're used to translating that as 'prophet'. What's a prophet? I guess the best description is a 'go between' communicating God's wishes or message to humanity. However, Rashi goes for 'preacher'. He is emphasizing the role of the NAVI to humanity. It's a double team of Pharaoh; Moshe will intimidate and Aharon will communicate. So, I think the primary approach to our verse describes a wonderful partnership between the brothers. Rav Nesanel Yoel Saffran calls it 'Sibling Chivalry'. While Rav Yitzchak Blau explains: He (Aharon) suddenly hears that a younger brother away in Midian for decades has been selected as God's chosen messenger. While those of lesser character would harbor resentment, Aharon meets Moshe with undiluted enthusiasm. If so, Aharon not only exemplifies the pursuit of peace, he also exemplifies the ability to rejoice in another's success. Heartwarming and inspiring! But the Maor v'Shemesh (Rav Kalonimus Kalman Epstein, 1753-1825) goes in a very different direction to help us understand a very difficult concept and teach us a powerful pedagogical idea. He discusses the word SOD, which is normally translated 'secret'. This is a Kabbalistic term, and is one of the four ways to interpret Biblical texts (PaRDeS, P'SHAT, literal meaning of the words; REMEZ, hinted meanings (often GEMATRIA); D'RUSH, homiletic interpretations (often based on anomalies in the text's style), and SOD, mystical secrets which require either Divine inspiration or special powers to reveal. But the Ma'or v'Shemesh goes in a very different direction to explain SOD. He suggests that our verse is really about the nature of SOD, and it's not what you thought it was. He explains: Here (in our verse) is written a secret of God. One needs to understand what are the secrets of Torah. One cannot say that the intention is the wisdom of kabbala, because the expression 'secret' means something that is not possible to be revealed to others, and aren't all these writings revealed to others? And since they are revealed, those are not 'secrets'. But what is really a secret, that no human can reveal to any other is the secret of Hashem, the essence of Godliness that was, is and will be, and this is the root of all worlds, what can't be revealed to any human, only each person assumes for themselves the comprehension of Godliness according to their mind, and according to the abilities of their heart. He makes a novel (at least to me) and interesting observation: A SOD, by its very nature, can't be revealed. So, what we usually call SOD in mystical study is something which was, perhaps, a SOD at some time but isn't anymore, because it has become revealed. The relationship between Moshe and Aharon is to reveal as much of the SOD that Moshe alone knows to the rest of us, including Pharaoh. How is this accomplished? Since a SOD is hidden deep inside one's heart, soul and mind, it is, generally, impossible to reveal to others. So, how can this SOD be accessed? Find someone who is on a slightly lower spiritual level. Now have the first person communicate as much of the SOD as he can, and this other who is close to the first person's spiritual level can absorb most, if not all, of the SOD. This second person, who is closer to the level of others, now explains as much of the SOD as he can. This explains a famous story in the Talmud (Eruvin 54b) that after Moshe received the Torah on Har Sinai he called in a whole series of groups to relate this Torah. Then each of those groups restated it all. This process of succeedingly lower spiritual levels got as much of the Torah and its SOD out to the world. That was the relationship of Aharon to Moshe. Moshe got hidden material from God; Aharon revealed a tremendous percentage of it to Pharaoh and the world. That was the power (ELOHIM) of Moshe and the communication skills (NAVI) of Aharon. There is still so much that we don't understand about Torah and about the world around us, as revealed in our traditions. Everyone should find their Moshe (one a little bit more knowledgeable), absorb as much as possible and then be an Aharon to others. This marvelous filial partnership was remarkable and inspiring, and still has much to teach us about how to be wiser, more spiritual and inspire others. Rav Kook Torah by Rabbi Chanan Morrison <> www.ravkooktorah.com Priceless Jewels on Tattered Clothes Every year at the Pesach Seder, we read Yechezkel's allegorical description of the Israelites in Egypt: "You grew big and tall. You came with great adornments and were beautiful of form, with flowing hair. But you were naked and bare" (16:7). The prophet describes the Israelites as being large and numerous, yet, at the same time, impoverished and barren. Physically, Yaakov's family of seventy souls had developed into a large nation. Despite Egyptian persecution and oppression, they had become numerous. Morally and spiritually, however, they were "naked and bare". What about the "great adornments" that the verse mentions? What were these "jewels" of Israel? Two Special Jewels These "jewels" symbolize two special traits of the Jewish people. The first trait is a natural propensity for spirituality, an inner desire never to be separated from God and holiness. The second "jewel" is an even greater gift, beyond the natural realm. It is the unique communal spirit of Israel that aspires to a lofty national destiny. Even in their dispirited state as downtrodden slaves in Egypt, their inner drive for national purpose burned like a glowing coal. It smoldered in the heart of each individual, even if many did not understand its true nature. For the Hebrew slaves, however, these special qualities were like priceless diamonds pinned on the threadbare rags of an unkempt beggar. The people lacked the basic traits of decency and integrity. They were missing those ethical qualities that are close to human nature, like clothes that are worn next to the body. Without a fundamental level of morality and proper conduct, their unique yearnings for spiritual greatness had the sardonic effect of extravagant jewelry pinned to tattered clothes. "You came with great adornments... but you were naked and bare." Silver from the Land of Israel. Adapted from Olat Re'iyah vol. II, p. 276 Parsha Story Stories and Parables from the famed Maggid of Dubno by Rabbi Chanan Morrison Four Expressions of Redemption VA'EIRA God commanded Moshe to deliver the following message to the Israelites: "Therefore, tell the people that I am God. I will take you away (V'HOTZEITI) from your forced labor... and I will free you (V'HITZALTI) from their slavery... I will liberate you (V'GA'ALTI)... and I will take you (V'LAKACHTI) to Myself as a nation." (Sh'mot 6:6-7) The Midrash notes that the word "Therefore" (LACHEIN) is the language of an oath. God had promised to redeem the Jewish people from Egyptian slavery. Why was this oath necessary? And why did God say that He would save the Jewish people using "Four L'SHONOT (expressions) of Redemption"? The Wise Doctor There was once a man with a serious illness, one that caused many health issues. He suffered from headaches, he had trouble sleeping, he lacked a healthy appetite, and his bones often hurt. The sick man sought out a highly regarded physician, hoping that the doctor would be able to heal him quickly. Upon examining the patient, however, the physician realized that it was impossible to heal him on the spot. It would take time to cure the man from such a serious illness. But he did not want to discourage the patient. A wise man, he recognized the contribution of a cheerful and optimistic outlook to the healing process. Therefore, the doctor told the sick man, "Do not worry, my friend. I will heal you step by step. First I will cure your headaches. Then I will restore your sleeping patterns. Then I will help you recover your appetite, and ease the aching pains in your bones." Still, the doctor realized that these words might discourage his patient. The poor man might think that he was unable to truly cure him, and could only alleviate some of the side effects of his illness. Therefore, at the very start, he turned to the patient and said, "I promise you that in time you will be completely cured. And now I will start by helping you with these various health problems." Complete Redemption God announced that He would redeem Israel, using four L'SHONOT, four phrases. Why four phrases? Because the Exodus from Egypt could not be a complete redemption of the Jewish people. Rather, it was a partial redemption, rescuing them from many of their immediate problems. But God did not want the Jewish people to lose faith. So He first promised, "LACHEIN, tell the people that I am God." This, as the Midrash explains, is the language of an oath. God said that He would immediately assist the Jewish people, rescuing them from the persecution and slavery of Egypt. But God promised that in time He would fully redeem them, with a complete and permanent redemption. Adapted from Mishlei Yaakov, pp. 119-121 Q&A Reprinted from Living the Halachic Process by Rabbi Daniel Mann - Eretz Hemdah, with their permission [www.eretzhemdah.org] Individual Requests in Shemoneh Esrei Question: Is it permitted and advisable to add individual requests to one's tefilla? Answer: There is a certain tension between the importance of making tefilla responsive to the individual's needs and circumstances and the importance of preserving the set framework of tefilla, as composed by the Anshei K'nesset HaGedola. The gemara and poskim mediate this tension through the following balanced approach: During the first three and last three b'rachot of Shemoneh Esrei, in which one praises and thanks HaShem, we make no requests. During the middle b'rachot, which are comprised of fixed requests, one may add private requests that pertain to the given b'racha to address a present need (and not a future one, such as "Please may I not get sick"). Some say that personal requests should be formulated in the singular, since using the plural, which is the format of the set tefilla, gives the impression that the tefilla itself is being altered. The last of the middle b'rachot, SHOMEI'A TEFILLA, is the most general of all the petitionary b'rachot and thus most easily lends itself to personal requests. Therefore, any request may be added at that point, even those that relate to potential or future needs, and it may be formulated in the plural. However, even in this case, some poskim place limitations: 1. The personal insertion should not be too long. 2. A supplementary prayer should not turn into a permanent part of the Shemoneh Esrei text, as it is an affront to the Anshei K'nesset HaGedola, especially if the voluntary prayer is printed in a siddur. Others, however, are not troubled by this possible insult as long as the text of the supplementary prayer comes from a recognized source, such as the Zohar. Certainly, in the case of an acute and persistent need, one may continue praying for it on a regular basis. The proper place to insert the addition is in the middle of the b'racha, preferably just prior to the last phrase preceding the b'racha's ending, e.g., where ANEINU is inserted on fast days. The simplest place to insert personal petitions, however, is after the conclusion of the actual Shemoneh Esrei (before ELOKAI N'TZOR), either before or after reciting YIHYU L'RATZON… where none of the above reservations apply. There is a range of opinions whether it is best to use this safer system, or whether one should insert the request, when permitted, at the earlier, central part of tefilla. There is no obligation to make any additions to Shemoneh Esrei. Moreover, it is perfectly appropriate for one to meditate on his private needs at the appropriate parts of the tefilla, without adding any words. Nevertheless, those who would benefit from expressing what is on their minds are encouraged to take advantage of this halachic opportunity. This also demonstrates that halacha at times has certain built-in flexibility and individuality, and is not as rigid and impersonal as some claim. The Daily Portion - Sivan Rahav Meir The promise of redemption: Can we hear it? Translation by Yehoshua Siskin <> This week's Torah portion, the second in the book of Sh'mot, is Va'eira. It begins with marvelous promises regarding the nation of Israel's future: "And I will take you to be My people, and I will be your God. And you shall know that I, the Lord, am your God who freed you from the labors of the Egyptians. And I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession, I am the Lord." <> But when Moshe delivers this uplifting promise of redemption, the people do not listen. "Moshe related  God's message to the Israelites, but they did not listen to Moshe due to their spiritual anguish and harsh labor." The people were so overwhelmed by their daily drudgery and sunk into such despair that they simply did not hear that their enslavement was about to end. Our commentators explain that we too, today, can miss out on what is truly important and attainable because we are simply too busy to notice it. <> The haftara that is read in the synagogue following the Torah portion is from the prophet Yechezkel. While in Babylonian exile, after prophesying the demise of Egypt, he provides consolation with another promise of redemption: "On that day will I cause the horn of the house of Israel to put out shoots, and I will open thy mouth in the midst of them; and they shall know that I am God." To receive Sivan Rahav-Meir's daily WhatsApp: tiny.cc/DailyPortion From the Writings of Rabbi Ephraim Sprecher z"l The Four Stages of Redemption When G-d sent Moshe to Egypt to free Israel, the Torah states, "And Moshe took his wife and sons and mounted them on the donkey" (Sh'mot 4:20). Why is it important that Moshe took his family on a donkey? Rashi makes a strange comment on this verse, "the Donkey that Moshiach will utilize to usher in the Final Redemption". How do we understand this odd comment of Rashi's? Can a donkey live for thousands of years? And why will Moshiach not drive a Lexus or a Volvo? What's up with the Moshiach and the Donkey? The explanation is that Rashi is speaking metaphorically. Rashi means that when G-d appointed Moshe to be the Redeemer of Israel, He set those cosmic forces in motion that will culminate and climax with the coming of Moshiach. Also, the pattern of the Exodus and the Final Redemption is the way a donkey walks, two steps forward and one step back. The road to Redemption in the Exodus and Moshiach's Coming is not straight forward. There will be many setbacks as it was in Egypt. Things did not go smoothly. But the Final Redemption Process is moving forward and CANNOT BE STOPPED. As the prophet Micha states (7:16), "As in the days of your leaving Egypt, I (G-d) shall show them marvelous wonders." The prophet's words imply that the Exodus from Egypt is the precedent for the Final Redemption. The Midrash Tanchuma states, "Just as in Egypt, I (G-d) shall redeem you in the Messianic future and shall perform miracles for you." Indeed, gradual, phased redemption is already found in Egypt, as in the four redemption expressions with which G-d addresses Moshe, "Therefore tell Israel that I am G-d. and I will remove you from the suffering of Egypt, and I will save you from your enslavement. I will redeem you with an outstretched arm. And I will take you to Me as my people I will be for you G-d." (Sh'mot 6:6,7). These verses refer to the four stages of redemption. The first stage constitutes a lightening of Israel's physical hardship, although they continued to be Pharaoh's slaves. The second stage constitutes the total cessation of their enslavement. Even so, Israel was not yet free but still under the control of the Egyptian King. With the final plague of the killing of the firstborn came the third stage, in which Israel was redeemed totally with great miracles and great judgments. Yet Israel was still mired in the 49 levels of impurity. Finally, came the fourth stage, in which we were taken to be G-d's Chosen People. At the time of the redemption, Israel was not worthy of it, and yet G-d still redeemed us. This is stated in the Midrash Sh'mot Rabba, "G-d said, 'If I consider Israel's deeds, they will never be redeemed. Whom shall I then consider? The merit of and the promise to their righteous and holy Avot.' " It is Israel's lack of merit which delays redemption. Therefore, before introducing the four expressions of redemption, G-d says, "Therefore tell Israel that I am G-d." On this verse the Midrash HaGadol comments, "I (G-d) know that Israel will constantly rebel against Me and anger Me. Even so, I (G-d) shall redeem them for the sake of My Holy Name." The redemption comes when Israel recognizes Hashem as our G-d, as occurred during Stage Four of the redemption process which was at the Sinai Revelation. Yet the Torah goes on and brings a fifth expression of redemption: "And I will bring you to the land which I swore that I will give to Avraham, Yitzchak and Yaakov. I will give it to you as an inheritance, for I am G-d" (Sh'mot 6:8). From the redemption from Egypt we learn that complete redemption consists of the freedom of Israel ("I will redeem you.") and living in Eretz Yisrael, ("I will bring you to the land.") and belief in G-d and fulfillment of His Mitzvot ("I will be for you G-d") (6:8) The Final Redemption will reach completion by a gradual process, like the Exodus from Egypt. Thus, the Zohar states that the Exodus from Egypt is the Road Map and the Long and Winding Road to the Final Redemption. -ESP Y'HI ZICHRO BARUCH OzTORAH by Rabbi Dr Raymond Apple z"l I APPEARED Opening the sidra, God tells Moshe, "I appeared to Avraham, Yitzchak and Yaakov as Almighty God, but by My Name HaShem I did not make Myself known to them" (Sh'mot 6:3). The first thing we learn from these words is that God does not appear to anyone in a physical form since by definition He is not physical and has no shape or form, a point which is made abundantly clear in Rambam's Thirteen Principles of the Jewish Faith. When God appears, He appears by means of His name, His character. Note that there are two names in this passage - E-L SHA-DAI, "Almighty God", and the YUD-HEI-VAV-HEI name, "HaShem". The first name signifies His power, the second His Being. To the Patriarchs, His revelation was more in terms of the created world. He was the One who, from outside the system, created the system. From outside the sun, moon and stars, He created these phenomena. This is why Avraham, followed by Yitzchak and Yaakov, saw the evidence of finite Creation and reasoned that the world had to have had a Creator. Moshe, on the other hand, knew Him as "HaShem", the One who is pure Being, the One who is Presence, whose name derives from the Hebrew verb "to be". Moshe knew Him not merely for what He does but for what He is. Sweaters & Sandwiches The sidrot at this time of year focus on the Divine call to Moshe that changed the whole of human history. Pinchas Peli tells the story of a student who sought admission into the s'micha program of a rabbinic seminary. Faced with a bench of Talmudic scholars, the student wanted to show what g'maras he had learnt and how he would fit into the seminary. Trying to be friendly, one of the examining panel, Avraham Yehoshua Heschel, asked a simple practical question: "If you were on a desert island, what would you like to have with you?" The student spoke about his siddur, tallit and tefillin, Mishnayot, and various Talmudical tractates. Heschel said quietly, "Very nice, young man, but I have a better answer. What would I want on a desert island? Sandwiches and a sweater!" Living in the heavenly clouds is not unimportant, but neither are the practical necessities for life on earth. -OZ Y'HI ZICHRO BARUCH Sedra Highlight - Dr Jacob Solomon VA'EIRA G-d said to Moshe: … Go to Par'o in the morning; behold he is going down to the water. Meet him on the banks of the river. Tell him that G-d… said: 'Let my people go'… The water… that I shall strike shall turn into blood' (7:14-17). Thus the Torah opens its record of the Ten Plagues, with which G-d struck Par'o and the Egyptians before Israel's final release from the land of bondage. With the first plague, blood, Moshe warned Par'o in private to 'let my people go'; on his early morning walk. With the second, frogs, Moshe was to give the same warning, but this time to 'come to Par'o' (7:26). To his palace, in front of his courtiers (c.f. 10:7). And with the third, lice, as the Rashbam emphasizes, there was no warning at all. Moshe brought on the plague without saying anything to Par'o, or even meeting him. And that plague did not affect his mere environment, but the Egyptians and no doubt Par'o himself: bodily, physically, and painfully. This cycle repeats itself with the fourth plague, wild animals. Again, Moshe warned Par'o in private to 'let my people go'. As ineffective, despite the plague, he brought on the fifth plague, pestilence, to Par'o by 'coming to Par'o': once more, in his home, in company. With the boils, the sixth plague, like the third, as the Rashbam points out, there was no warning. Just like the lice, the boils affected the Egyptians: bodily, physically, and painfully and again, no doubt Par'o himself. And then the cycle went over one final time. With the seventh plague, hail, Moshe warned Par'o in private. With the eighth, locusts (next week's sedra), the warning was delivered in front of Par'o's courtiers who this time actually tried to persuade Par'o to let the people go. He didn't listen. And the ninth, like the third and the sixth, extreme darkness struck without warning, derailing all movements and activities and no doubt those of Par'o himself. R. Ze'ev Zechariah Breuer (Si'ach HaShulchan) comments on this pattern. He writes that the three parts of the cycle are to teach people the following. A teacher sees a student doing something wrong, something that very much affects the wellbeing of the class. For example a student spreads malicious rumours about others. First he should warn him in private. If there is no improvement and he has no alternative, he should warn him in front of his classmates. And if there is no progress whatsoever, he should punish him. This idea may be extended further. Even if the student is punished a first time, the teacher should not reject him entirely. He should start the cycle again. The fourth time should be a warning in private, bearing in mind the severity of the previous punishment. Perhaps he finally might get it. If that doesn't work, the penny might drop after a more public caution. Or being actually punished on the sixth occasion… Or he might even 'get it' at some point on the third cycle… But so far and no further. If that cycle has repeated itself three times and there is no perceptible signs of progress in the errant student coming to terms with the errors of his ways, on the tenth occasion (represented by the tenth plague - the ultimate killing of the firstborn), the axe falls. The aberrant student has reached the end of the road… Which gives an insight into R. Yehuda's mnemonic, placing the three cycles into those particular three groups: D'TZACH, ADASH, B'ACHAV. 2 Menachem Persoff - menpmp@gmail.com A Command Concerning How to Speak Let us say it openly: Moshe Rabeinu had a hard time convincing both his people and Pharaoh that Hashem was about to bring wonders upon Egypt and manifest Himself in this pagan, idol-worshiping society, thus to redeem the unfortunate slaves from their bondage. Despite the divine revelations replete with promises of redemption, the forlorn Moshe appeals to G-d, his confidence at an all-time low. For, as Nechama Leibowitz remarks, Moshe's hands were weakened. For all the eloquence of Hashem's address to Moshe, Moshe's message to Bnei Yisrael fell on deaf ears. It aroused neither faith nor trust. Nor did the people display any opposition, argument, or hesitation due to their "impatience and cruel bondage". Following this setback, Moshe complained to Hashem, and in this Parsha, Hashem now "commanded them [Moshe and Aharon] to the Children of Israel and Pharaoh… [and gave them a charge] to bring the Children of Israel out of Egypt" (Sh'mot 6:13). What were the brothers actually being asked to do? - For surely it was the Egyptian king who was to release the slaves, not Moshe and Aharon. For Rashi, the plain meaning of the verse is that it serves as an introduction to the forthcoming narrative. Or, perhaps, this was a directive to Moshe and Aharon to pave the way of the redemption by persuading the recalcitrant people of the truth of G-d's message of deliverance. The Abarbanel and Akeidat Yitzchak, note, however, that the term "commanded" appears in conjunction with the Hebrew word EL, thus to be understood as "commanded to, or concerning, the Children of Israel." Homiletically, the Midrash teaches that this was Hashem's way of empowering Moshe (and Aharon). In response to Moshe's despondency, G-d now advises Moshe how to address the people: They were to speak to Bnei Yisrael gently and to Pharaoh with respect. Notably, Rambam codified this notion, expressing that it is forbidden to lord over the community in a domineering manner, even if they are ignorant. Leaders should rather "bear publicly the cumbrance of the community and their burden." What a powerful message for today's leaders, rabbis, teachers, and politicians. MP Dvar Torah by Rabbi Chanoch Yeres to his community at Beit Knesset Beit Yisrael, Yemin Moshe Graciously shared with PhiloTorah VA'EIRA In this week's Parsha, Moshe seems to be on the right path. Moshe performs the signs that G-d gave him, his brother Aaron speaks for him and the people begin to believe in him. "(Moshe) performed the signs before the people. They believed and when they heard that G-d was concerned with them and had seen their suffering, they bowed and worshiped" (Sh'mot 4:30-31). However, things start going awry. Pharaoh rejects Moshe's request, at his first appearance, to let the people take a trip to the desert. Pharaoh refuses to recognize G-d. He even worsens the daily work routine of the Israelites, forcing them to gather their own straw. Overall, it seems that Moshe's first appearance before Pharaoh is a disaster. Moshe returns a second time with Aharon to Pharaoh. They turn the staff into a serpent, but Pharaoh is not fazed. Then, they bring the first plague and again Pharaoh is not impressed. Whatever Moshe does now and what he will continue to do, fails to free the Israelites from their slavery. We are told of the stress that Moshe experiences. He complains to G-d. "Why, G-d, have you brought trouble upon these people, why did you send me? Ever since I came to Pharaoh to speak in your name, he has brought trouble on these people and you have not succeeded in saving your people" (5:22-23). G-d reassures Moshe and encourages him not to falter but to continue in his mission. Rabbi Jonathan Sacks z"l points out the enduring message learnt from this scenario. Leadership, even at its highest level, is often marked by failure. Leaders are not tested by their success but rather by their failures. It takes no special skills to succeed in good times. There are times when the greatest of people stumble. At such a moment, one's character is tested. A great human being is not someone who never fails. Rather, they are those who overcome defeat and never give up. They learn from their mistakes and keep trying. After every refusal or bump in the road, they become stronger, wiser and more determined. This is the story of Moshe Rabeinu as presented in our Parsha. As quoted in a tremendous letter written by Rabbi Yitzchak Hutner, author of the "Pachad Yitzchak", Rosh Yeshiva of Yeshivat Chaim Berlin to disheartened and discouraged students because of repeated difficulties in the study of Talmud. His message to him was that greatness cannot be achieved without failure. There are heights you cannot reach without first having fallen. This is Moshe Rabeinu. He begins with tremendous setbacks, failures and frustrations. He never quits and perseveres. Moshe's example to us as a leader is not only his eventual success of redeeming and freeing the Israelites. Rather, an additional lesson resonates and that is how he never gave up and never threw in the towel. His persistence and determination remain an important lesson for all of us. ParshaPlates is a concept and website - parshaplates.com - which makes a Parsha Connection between the weekly sedra and a recipe for your Shabbat Table that will hopefully trigger conversation about Parshat HaShavua, in addition to providing a tasty treat in honor of Shabbat. Tomato Soup In this week's parsha, Hashem sent a series of plagues on the Egyptians who repeatedly refused to let the people of Israel leave Egypt. The food of the week is tomato soup which can look like the first plague of blood where t he waters of Egypt were turned to blood. Shabbat Shalom & B'tayavon! Ingredients 2 onions 2 tomatoes 1 frozen garlic cube 1 Tablespoon vegetable oil 1 can of tomato sauce (28 ounces) 1 cup water 1 Tablespoon granulated sugar 1/2 cup coconut cream can (pareve) 1 teaspoon salt 1/4 teaspoon pepper Instructions Dice onions and tomatoes and add to a soup pot. Add the frozen garlic cube and vegetable oil to the soup pot. Saute the vegetables. Pour tomato sauce, water, and sugar into the soup pot. Stir the soup pot ingredients and bring to a boil. Then reduce the heat, stir in coconut cream and simmer for 10 minutes. Add salt and pepper to taste. Optional: puree the soup to become a creamier consistency. Rice can be added to the soup as well if desired. The Weekly 'Hi All' by Rabbi Jeff Bienenfeld VA'EIRA 5784 At the outset of the redemptive process, HaShem instructs Moshe to tell the people that the first stage of the GEULA will be when He will "take you out from under the burdens of Egypt (6:6). This initial step is repeated in the very next verse: "… and you shall know that I am HaShem, your Gd, Who takes you out from under the burdens of Egypt. Obviously, this repetition only underscores the importance of rescuing the people from SIVLOT MITZRAYIM as the crucial prerequisite for realizing the remaining three phases of the redemption. But what exactly is meant by SIVLOT MITZRAYIM - the burdens of Egypt? The Midrash (Yalkut, Sh'mot 177) and most commentators understand this phrase to mean that HaShem pledges to relieve the people of the painful suffering they had to endure as downtrodden slaves, duty-bound to do the bidding of the Egyptians even when not afflicted by the harsh labor imposed upon them. However, the Chidushei HaRim explains that SIVLOT can also mean tolerance. With this definition, in this first stage of the GEULA, HaShem is promising that He will empower the Children of Israel to no longer tolerate the Egyptian exile and also to reject all that Egypt represented in the ancient world; that is, we should be revolted and repulsed by their ways. The S'fat Emet adds to his grandfather's insight and writes, "The counsel is that one should hate the bad with all his heart, and that is the beginning of his redemption." The Jewish people had been slaves for 210 years. Over this long period, they had accepted their exilic status as "the new normal". They came to define themselves as nothing more than menial abject servants. Tragically, they despaired of ever being free. Sadly, they had forgotten about their proud and glorious heritage. It was then that HaShem reminds them of their noble and distinguished ancestry and declares to them in so many words: "Your exile in Egypt must not characterize who you are. You are the descendant of Avraham, Yitzchak and Yaakov; you are free and independent, upright and dignified, aristocrats and chosen!" This understanding of SIVLOT MITZRAYIM by the founder of Ger Chassidus may explain another enigmatic comment in the Talmud (Yerushalmi, Rosh HaShana 3:5). The Torah states (6:13): "So G-d spoke to Moshe and to Aharon, and He commanded them to the children of Israel, and to Pharaoh the king of Egypt, to let the children of Israel out of the land of Egypt." G-d is charging Moshe with two directives: Command the people of Israel, and then command Pharaoh the king. However, the verse is ambiguous: What did G-d command Moshe to instruct the people? The message for Pharaoh was clear: Let the children of Israel out of Egypt. But what is it that Moshe is supposed to command the people themselves? To this question, the Yerushalmi states: "G-d instructed Moshe to command to the Jewish people the laws of freeing slaves." The Talmud is referring to a law recorded later in Sh'mot: If a Jew sells himself as a slave, the owner must let him go after six years. He is forbidden to hold on to the slave for longer. This was the law Moshe was to share with the Israelites while they were in Egyptian bondage. Yet this seems like a cruel joke. The Children of Israel, at this point, were crushed and tormented slaves, subjugated by a genocidal despot and a tyrannical regime, enduring horrific torture. Yet at this moment, G-d wants Moshe to command them about the laws relevant to the feudal lord, the slave-owner?! What is more, as the Torah puts it: "G-d commanded them to the Children of Israel, and to Pharaoh the king of Egypt to let the children of Israel out of the land of Egypt." It seems like the two commands - the one to the Israelites and the one to the Egyptian king - are linked. But what does the commandment to the Jewish people that they free their slaves one day in the future have to do with the mission to Pharaoh to set the Hebrews free from bondage? The answer to this question is profoundly simple and moving. Before Pharaoh can liberate the Jewish slaves, they must first be ready to see themselves not as slaves, but as free, unshackled human beings. Hence, teach them the laws pertaining to the manumission of servants so that they define themselves as masters and not as AVADIM. Indeed, as hard as it is to take a man out of slavery, it may prove even more challenging to take slavery out of a man. Externally, you may be free; internally you may still be enslaved. Or, to employ the formulation of the Chidushei HaRim, only when the Jew is rescued from his false identity and discovers his true self-definition, only when HaShem neutralizes SIVLOT MITZRAYIM and quashes the tolerance of exile, only then can the redemption proceed, only then will Pharaoh free the Jewish people. The Menachem Zion (Vol 1, p. 204) brings another example of this definition of SIVLOT MITZRAYIM. Earlier (Sh'mot 2:11), we read how Moshe went out to his brothers and RADAR MILLSTREAM, he was struck by how they submitted to their status as persecuted slaves, how they "tolerated" their subservient status. So much so that when an Egyptian was seen mercilessly beating another Jew, no one rose to the Jew's defense. Moshe "turned this way and that and saw there was no man…" (2:12) Moshe, however, would not "tolerate" that crime; he rescues the Jew and dramatically demonstrates the intrinsic value, dignity and self-worth that must define how a Jew should see himself. This message not only explains something fundamental about the indispensable ingredient necessary to trigger our redemption from Egypt, but also shines an important light upon what it means to be a Jew today. Before 1948, the Jew had "tolerated" a bitter exile for almost 2000 years. During that time, the Jew was characterized - or rather stigmatized - as a meek servile outline, often subject to the cruel and antisemitic whims of a ruling tyrant. Never fully accepted wherever he chose to dwell, he could do little to defend himself when he was scapegoat by the mob. Even his accomplishments, when acknowledged, were often done so begrudgingly and with slight lasting effect or appreciation. And so, much like his ancestors in Egypt, the Jew allowed himself to be defined by his tormentors: a suspicious stranger, an alien presence, the "wandering Jew". He had little choice. He learned to "tolerate" a fraudulent self-definition; he fell into the trap of SIVLOT MITZRAYIM. He knew of no other. And then, with the rise of Zionism and the founding of the State, something remarkable - some would say miraculous - happened. The exilic Jew discovered that the fighting courageous sabra - the Israeli who would no longer submit and be cowered, the sabra would battle like a fearless and ferocious lion in defense of his Land - was not some newcomer, some fresh Jewish persona. Rather, the Jew realized that this Israeli - notwithstanding his secular outlook - portrayed an identity that was as old as the Bible itself. Throughout the history of the valiant Tribes of Israel in their conquest of Canaan, the wars of Kings Sha'ul and David and their bold and heroic comrades in arms, and all through the periods of the First and Second Temple - the Jew was never seen as some bent-over obsequious cringing second-class citizen. In a word, the 20th century Jew rediscovered his true self-identity. And when the boast of "It is my might and the strength of my hand which has caused all my success" (D'varim 8:17) was humbled and qualified by the very next verse, "But you must remember the Lord, your Gd, for it is He that gives you the power to succeed…", it was then that Zionism was redeemed of its secularity and the great Biblical Jew was reborn in all his spiritual greatness and proud triumph. A long time ago, once an enslaved people discovered the truth of who they really were, their deliverance and redemption began. And today, millennia later, in these difficult times, may that same self-discovery be the harbinger of our own speedy redemption. Insights into Halacha - Rabbi Yehuda Spitz Ohr Somayach (yspitz@ohr.edu) Understanding SH'NAYIM MIKRA V'ECHAD TARGUM Ed. note: Rabbi Spitz's footnotes are extensive and they should be examined on his website if you want sources and interesting extra comments There is a well known Gemara in Brachot that states "A person should always complete his [study of the] parasha with the congregation - [by studying] SH'NAYIM MIKRA V'ECHAD TARGUM. Anyone who does this will have extended days and years." Learning the text of the weekly parasha twice along with the targum once (keep reading for explanation) is a segula for long life. What many do not know is that this statement of Chazal is actually codified in halacha. The Baal HaTurim famously comments that this halacha can be gleaned from the first verse in Sh'mot: The parasha begins V'EILEH SH'MOT BNEI YISRAEL - "And these are the names of Bnei Yisrael". The Baal HaTurim remarks that this passage stands for (roshei teivot of the Hebrew words, translated as...) "And the person who learns (or sings) the weekly parasha SH'NAYIM MIKRA V'ECHAD TARGUM in a sweet straight voice, will live many long years (have an extremely long life). Translating 'Targum' Now that we have seen that that such a great reward awaits those who strictly adhere this, there is only one thing left to ascertain: What precisely is the Mitzva? Obviously, it means to recite the weekly Torah portion twice, plus targum once; but what exactly does targum refer to, and what is its purpose? This is actually a dispute among the Rishonim. Several are of the opinion that the purpose of targum is that it is not just a simple translation, but also adds layers of explanation to every word. Consequently, according to this opinion, the purpose of reading the parasha with targum is to learn the Torah in a way that allows us to understand it better. Practically, according to the Tur and Shulchan Aruch, this means that targum here would mean learning the parasha with Rashi's commentary, as it is the best commentary to unlock the p'shat of the Chumash. Others maintain that the halacha is referring to the targum as we know it: Targum Onkelus, as the Gemara in Megila states that this translation of the Torah was actually given to us by Moshe Rabeinu. The Rema held that therefore reading Targum Onkelus is like reading from the Torah itself, and hence is preferable for performing this Mitzva. Accordingly, by reading the parasha with its original targum, we are re-presenting the Torah weekly in the same manner as it was given at Har Sinai. Some opine that this is Rashi's own shita when it comes to SH'NAYIM MIKRA V'ECHAD TARGUM. The result of this machloket is that Rashi would maintain that Targum Onkelus is preferable while the Rosh was of the opinion that Rashi's commentary is preferable. That means according to Rashi, ironically, it's possible that one might not even fulfill his obligation of targum if he learns Rashi's own commentary! The Shulchan Aruch cites both opinions and rules that one can fulfill his obligation with either one, Targum Onkelus or Rashi. However he concludes that it is preferable to do both, as that way one can satisfy both interpretations. The Taz explains that if someone does not understand either one, he can read the original Tzennah U'Renna in German (presumably Yiddish) to enable his understanding, and with this he fulfills his targum obligation. The Kitzur Shulchan Aruch and Mishna Berura rule this way as well. In this vein, several contemporary authorities, including Rav Moshe Feinstein and Rav Moshe Sternbuch, ruled that nowadays one may perform his targum obligation by reading an English translation of Rashi's commentary, if that is the way one best understands it. Shnayim Mikra before the Seuda The Shulchan Aruch rules that the proper time to fulfill this Mitzva is from the Sunday of the week when a given parasha is read (although some, including the Mishna Berura, maintain that one may already start on Shabbat afternoon after Mincha), over the course of the whole week and preferably finishing before the Shabbat day meal. However, it is important to note that this is only Mitzva Min HaMuvchar. The Mishna Berura rules that one should not push off his Seudat Shabbat past Chatzot HaYom just to finish shnayim mikra before the seuda. Likewise, if one is having guests over for the seuda, he should not make them wait just so he can finish SH'NAYIM MIKRA before the seuda. However, there are many authorities who hold that optimally, it is preferable to complete SH'NAYIM MIKRA on, or at least finish, by Erev Shabbat. What time is Mincha? The Shulchan Aruch adds that if one has not yet finished SH'NAYIM MIKRA before the seuda, then he has "until Mincha" to finish, and if not, the Wednesday of the next week, and concluding that b'di-eved one has until Shmini Atzeret / Simchat Torah to catch up for the whole year. The Shulchan Aruch's enigmatic choice of words led to an interesting dispute among authorities: What did the Shulchan Aruch mean by "until Mincha"? Some posit that he was referring to a personal Mincha, meaning that a person can finish this Mitzva up until he himself actually davens Mincha. Others maintain that his intent was until the time of Mincha, meaning Mincha Gedola, the earliest time that one may daven Mincha. A third approach is that it refers to the time when Mincha is davened in the local shul. A fourth opinion is that it is referring to Mincha Ketana, two and a half halachic hours before sh'kiya, the optimal time for davening Mincha. Interestingly, there does not seem to be any clear cut consensus on this issue. One Small Step For Man… Another issue that raises much debate among the halachic decisors is what the proper order and way to fulfill SH'NAYIM MIKRA V'ECHAD TARGUM is, and at which points one may stop; whether pasuk by pasuk, section by section, parasha by parasha, or all at once. There does not seem to be a clear consensus on this either. Although for many, to clear a time block to do SH'NAYIM MIKRA at once may be difficult, it might be a good idea to follow the Mishna Berura's advice and employ the Vilna Gaon's method of immediately after one's daily Shacharit, doing a small part every day (i.e. on Sunday do up to Sheini; on Monday up to Shlishi, etc.). By following this technique one will have finished this Mitzva by Shabbat, every week. Just Do It! Many contemporary authorities are at a loss to explain the perceived lackadaisicalness that many have concerning this Mitzva. These Gedolim, including Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach, Rav Shmuel Halevi Wosner, and Rav Ovadia Yosef, zichronam l'vracha, as well as did yblch"t Rav Moshe Sternbuch, and, stressed its significance, and decried the fact that it seems to have fallen into disuse, with several averring that there is even a Mitzva of chinuch for a parent to teach SH'NAYIM MIKRA's importance to his children! So, although there is halachic discussion as to what constitutes the proper order and way to fulfill this Mitzva, nonetheless, one shouldn't lose sight of the forest for the trees; the most essential point is that one should actually make the effort to do it. Who would willingly want to turn down a promise by the Gemara for an extremely long life?! For any questions, comments or for the full Mareh Mekomot / sources, please email the author: yspitz@ohr.edu Rabbi Yehuda Spitz serves as the Sho'el U'Meishiv and Rosh Chavura of the Ohr Lagolah Halacha Kollel at Yeshivas Ohr Somayach in Yerushalayim. He also currently writes a contemporary halacha column for the Ohr Somayach website titled "Insights Into Halacha". ohr.edu/this_week/insights_into_halacha/ Disclaimer: This is not a comprehensive guide, rather a brief summary to raise awareness of the issues. In any real case one should ask a competent Halachic authority. Rabbi Yehuda Spitz's English halacha sefer, "Food: A Halachic Analysis" (Mosaica/ Feldheim) containing over 500 pages featuring over 30 comprehensive chapters discussing the myriad halachic issues pertaining to food, is now available online and in bookstores everywhere." VA'EIRA GM Here's a NPP (neat partial pasuk) which consists of the three L'SHONOT GE'ULA concerning our being taken out of Egypt - Y'TZI'AT MITZRAYIM. Sh'mot 6:6 - (Therefore, say to the children of Israel, 'I am HaShem,) and I will take you out from under the burdens of the Egyptians, and I will save you from their labor, and I will redeem you with an outstretched arm and with great judgments. The NPP starts with V'HOTZEITI and continues to the end of the pasuk. Its gimatriya is 6067. Three p'sukim in Tanach have that gimatriya; we are looking at D'varim 34:4 - And HaShem said to him, "This is the Land I swore to Avraham, to Yitzchak, and to Yaakov, saying, 'I will give it to your offspring.' I have let you see it with your eyes, but you shall not cross over there." In Va'eira, HaShem speaks to Moshe and commands him to convey to B'nei Yisrael that He (HaShem) will take them out of Egypt. That's basically the beginning of Moshe's career as the leader of Am Yisrael. At the end of V'zot HaB'racha, HaShem speaks to Moshe at the end of his career, shortly before Moshe dies at age 120, about the goal of the Exodus - namely, to give the Land of Israel to B'nei Yisrael. 6067 is too large a number to treat it as a year - neither from Creation, nor of the common era - to give some trivia, as we have done on other occasions. Mathematically, 6067 is a prime number. It is a magnanimous prime because if you insert a plus sign anywhere among its digits, the resulting sum will be prime. 6+067=73 - prime. 60+67=127 - prime. 606+7=613 - prime (an significant to us). GM For this GM search, I put in the Five Terms of Redemption, as they are known - V'HOTZEITI, V'HITZALTI, V'GAALTI, V'LACHTI, V'HEIVEITI I will take (you) out, I will save (you), I will redeem (you), I will take (you to Me as a Nation), I will bring (you to the Land...) The gimatriya of these five words is 2487, and one of the p'sukim that have that number as its gimatriya is Sh'mot 19:2 in Parshat Yitro - They journeyed from Refidim, and they arrived in the desert of Sinai, and they encamped in the desert, and Israel encamped there opposite the mountain. This pasuk is the realization of part of the prophecy, about mid-way. Sort of between V'HOTZEITI-V'HITZALTI-V'GAALTI -and- V'LAKACHTI... the Sinai Experience. RED ALERT! VA'EIRA by Rabbi Eddie Davis (RED) of the Young Israel of Hollywood - Ft. Lauderdale (Florida) DIVREI TORAH <> There are divine messengers sent to redeem the Jewish people from slavery to freedom. Rabbi Shmuel Mohliver (1824-1898, Russia, one of the Zionist leaders in the Chovevei Zion movement) stated that this became a standard in Jewish history that would lead to the Mashiach ben Yosef and then the Mashiach ben David (Yehuda). Why do we need two? One commentator remarked smartly that one is to bring the Jewish people out of Exile, and the other Mashiach is to bring the Exile out of Bnei Yisrael. [I note another quip that the two divine messengers will have their names start with an ALEF and one with a MEM. Like Moshe and Aharon, and Mordechai and Esther, and Eliyahu and Mashiach.] <> What is the significance of something being called a MORASHA? Two items are labeled MORASHA: the Land of Israel and the Torah. An inherited item (a YERUSHA) is given to an heir, and the heir may do what he pleases with it. In contradistinction to a MORASHA, a Heritage, which is given to you, to guard, preserve, and transmit to your descendants. When your father wills you a parcel of land, you may work it, sell it, or destroy it. Whatever you wish. But a heritage, like a piece of Eretz Yisrael or the Torah, is not completely yours, with no strings attached. You must preserve it and keep it in your family, transmitting it to future generations among the Jewish people. [On this note, we can be critical of Avraham's peace treaty with Avimelech, as well as Modern Israel's decision to give Gaza to the so called Palestinians in 2005!] <> After the Torah gives a short rendition of Moshe and Aharon's family, Rashi comments that they were equal in importance, a statement that does not sit well with me. Moshe stands out beyond all other prophets. Moshe was closer to Hashem than any other person in history. In their respective jobs in leading the nation of Israel, Moshe is not as close to the people as Aharon was. Aharon was beloved by all of the people. A successful leader must be both, near to Hashem and near to the people. When choosing a king, the king had to handpicked by Hashem (via the prophet), and he had to be liked and chosen by the people as well. The same is true of other positions. When we choose a Chazan, he has to be M'RUTZEH LAKAHAL, liked by the people. A very important component to be successful. <> There is a factor that is often overlooked in our view of Moshe. Why did Hashem orchestrate his strange upbringing? Why was he adopted by Pharaoh's daughter and raised in the palace? I feel that this was a divine plan in his preparation for his career. He needed to know the ins and outs of life in the palace and in the royal family. He needed to have a perfect mastery of the Egyptian language as spoken in the palace. He needed to know the protocols and rules of palace life. To speak to the people, one needed to be more of an orator; therefore Aharon was a better choice. And he was loved by all. The people did not know Moshe. He left Egypt when he was twenty years old. He returned when he was eighty. No. The people did not know him at all. And for most all of his youthful years he lived in the palace. <> Why did Moshe ask only for a Shabbaton retreat in the desert and not for his real goal, freedom from slavery? For the majority of the first one hundred years of life in Egypt, the tribe of Israel lived a wonderful existence in Egypt. Initially Egypt was a haven, but then became home. After the nuclear family died, the Egyptian government changed under Pharaoh's leadership and started to enslave the Jews. Now, after more than 100 years later, they were a labor force of 600,000 men. If Pharaoh would free the slaves, Egypt would lose an immense work force that would probably cripple the Egyptian economy. The divine plan was to punish the Egyptians with Ten Plagues. Each had a purpose and a design to hurt them. During that period of almost a year, the Jews were not working that hard at all. <> During the Plagues, Pharaoh thought he had the upper hand in controlling the slave population. Consider the Plague of the Wild Animals. Only the Egyptian cattle were harmed and killed, the cattle owned by the Jews were not touched. Pharaoh could have confiscated the cattle owned by the Jews. Pharaoh was so severely beaten by this time, he didn't think of it. His hold of his power and influence was virtually destroyed. He was able to keep his borders closed from any incoming or outgoing traffic, but the domestic issues involved in governing his country had gone beyond his reach. He was defeated, and he was at this point completely in the grip of the divine control. And he wasn't even aware of it. <> Bnei Yisrael were not well off either. The years of slavery had beaten them severely. Furthermore after the nuclear Patriarchal family had died, the people were assimilated and over time had begun to embrace the Egyptian idolatrous practices. But you cannot blame them. They had no real religious leadership. No prophets. No presence of the Almighty in their midst. They had become a people of little faith. Physical suffering can do that to a person. Our Sages said that had Hashem waited any longer to redeem them, they would have been unredeemable. This is a sad state of affairs that would repeat itself again and again in Jewish history, even without suffering. In Russia, Jews suffered greatly with persecution and pogroms. Then under Communist rule, the spiritual identity of the Jew almost disappeared. In America, Jews prospered financially, and Americans were loving the Jews so much that many Jews lost their Jewish identity as well. It doesn't take much for the spiritual decline of the Jews in any country. <> The Midrash contrasts the extended families of Moshe and Aharon. Moshe married Yitro's daughter; Yitro being an idolater, and later a descendant was Yehonatan who became an idolatrous priest. In contrast, Aharon married Elisheva, a woman from a prestigious devout family and produced Pinchas, a zealot in the name of Hashem. Questions by RED for Parshat Va'eira From the text 1. Name the four verbs that describe redemption? (6:6, 7) 2. The Land of Israel is described as a Morasha, a heritage. (6:8). what is the other thing that is called a Morasha? (D'varim 33:4) 3. Who were the only two women mentioned in the shortened Jewish family tree? (6:20, 23) 4. How old was Moshe when he started his career as savior of Bnei Yisrael? (7:7) 5. Where in Egypt was there no Hail? (9:26) From the Rashi 6. How were Moshe and Aharon to treat Pharaoh? (6:13) 7. Why did the Torah mention Elisheva's brother, Nachshon? (6:23) 8. Why did Aharon bring the Plague of Blood and not Moshe? (7:19) 9. Why did Aharon bring the Plague of Lice and not Moshe? (8:12) 10. How was the Hail a double miracle? (9:24) From the Rabbis 11. What is the meaning of E-L SHA-DAI, the name Hashem used when talking to the Patriarchs? (Ramban) 12. Why does the Torah relate to us the names of Moshe's closest family members? (Hirsch) 13. Why would Hashem not forgive Pharaoh for his sins? (Ramban) Midrash 14. When Pharaoh ordered his magicians to duplicate turning water into blood, from where did the magicians get the water? Haftara - Yechezkel 15. What will happen to the sea monster (representing Egypt)? Relationships a) Reuven - Carmi b) Gershon - Kehat c) Amram - Yocheved (2 answers) d) Elazar - Yitro e) Moshe - Gershom ANSWERS 1. V'Hotzeiti, V'Hitzalti, V'Ga'alti, and V'Lakachti. I will take you out. I will save you. I will redeem you. I will take you. 2. The Torah. 3. Yocheved and Elisheva. 4. 80 years old. 5. In Goshen 6. To treat him with respect. 7. To teach us that when we marry, we should check out our future wife's brother. 8. Because the Nile protected Moshe when he was cast into the Nile when he was a baby. 9. Because the Land hid the body of the Egyptian that Moshe had killed. 10. The Hail consisted of fire within the water (Ice). These two opposing parts of nature made peace to fulfill Hashem's command. 11. Hashem would perform miracles without disrupting the normal course of nature. (Like winning a war, or amassing wealth.) 12. Contrary to other religions, the leaders of the Jewish people were regular humans, not supernatural beings. 13. Because Pharaoh committed too many sins. 14. They had to buy water from Jews. 15. Hashem will take it from the sea and throw it down in a desert where it will die. Relationships a) Father & son b) Brothers c) Husband-Wife, and Nephew & Aunt d) Son-in-law, father-in-law e) Father & son PhiloTorah This 'n That WED, 22 Tevet 5785, January 22nd - Longtime no update to this file. That's putting it mildly. Not a great excuse, but it has taken (and is still taking) lots of time and effort to complete our move to our new home. Many, many boxes still to unpack and sort and find place for their contents. It is responsible (I know, I'm really responsible) for the incomplete website each week. Somehow, this week I am ahead of schedule and have already finished most features. Still waiting for some submissions. It is a good thing for my progress each week that some features are submitted weeks in advance, other features I take from websites of the columnists, other features I do on my own, and a few come to me only on Thursday or even Friday morning. If you are reading this column, I would appreciate an email telling me your favorite and least favorite features, the things you read most often, the things you read once in a while, and the things you hardly ever if at all, read. Do you read online only, do you print out any of PhiloTorah. If you do print, is it only for yourself are for others, as well. Do you open PhiloTorah on a computer, on your phone, or both? Do you watch the videos? Do you listen to the audio of Zoom shiurim? Do you use the external links? BTW, the number at the very bottom of the webpage is the ongoing total of different people who have gone on to the website. Once a person enters the website once, his subsequent use of the page does not affect the number. This means that over 14,000 different people have been to the website. But, I have no idea (I really should put other counters on the site) how many visits each week. So tell me about yourself. In general and specifically in relation to PhiloTorah. Thank you.