Chazal tell us that the name of Moshe Rabbeinu is left out of Parshas Tetzaveh to fulfill the decree of a Tzaddik - Moshe Rabbeinu - when he said m'cheini na misifracha - erase me from Your Book.
The commentaries explain that the word v'atah - and you - emphasizes that these commands were specifically given to Moshe Rabbeinu to perform. Therefore, we must understand why, on the one hand we are told that Moshe's name is left out of the parsha and, on the other, we are told that these mitzvos were particularly special for Moshe to perform. Is the Torah trying to emphasize Moshe's involvement or de-emphasize it?
There are three separate ideas presented at the outset of the parsha that use the introductory word of V'ATAH - and you, referring to Moshe Rabbeinu. Regarding the Menorah the verse states V'ATAH tetzaveh es Bnei Yisrael v'yikchu ailecha shemen zayis zach - command Bnei Yisrael to collect pure oil. Regarding the annointment of Aharaon and his sons as priests the verse states V'ATAH hakreiv ailecha es Aharon achicha v'es banav ito - bring Aharon and his sons close. Regarding the fashioning of the priestly garments the verse states V'ATAH tedabeir el kol chachmei lev. Is there some significance of these three commands that simultaneously emphasize Moshe's involvement while hiding his name?
An examination of the episode leading to Moshe's famous phrase of "erase me from Your Book" may enlighten us. After Bnei Yisrael sin with the golden calf, Moshe is told to descend Har Sinai ki shichais amcha. He is told of Hashem's plan of wiping out Bnei Yisrael and starting a new nation from Moshe. Moshe immediately acts to save Bnei Yisrael begging for forgiveness because (a) destroying Bnei Yisrael will cause a great desecration of Hashem's Name and (b) destroying Bnei Yisrael would violate the covenant made with Avraham, Yitzchak, and Yaakov. The Torah informs us that his prayers were accepted - vayinachem Hashem al hara'ah. Nonetheless, even with a pardon in hand, Moshe proceeds down the mountain, breaks the Tablets, and destroys the golden calf. He then turns his attention to Aharon specifically and calls upon people to help bring about forgiveness for this terrible sin. After the tribe of Levi responds positively, Moshe again beseeches Hashem on behalf of Bnei Yisrael and utters his famous phrase of "erase me from Your Book". Moshe has already received a pardon for Bnei Yisrael. Why does he proceed to punish Bnei Yisrael, destroy the Tablets, and feel compelled to pray for forgiveness again on behalf of Bnei Yisrael?
Moshe's responsibility as Moshe RABBEINU are threefold. First, as a Rebbi of the entire People he is required to concern himself with the community, the People. Second, as a Rebbi, he is required to concern himself with each individual student. Third, as a Rebbi, he is required to teach. All three of these responsibilites are fulfilled in Moshe's actions leading up to his statement of " erase me...".
First, vayechal Moshe. Moshe pleads on behalf of all of Bnei Yisrael. His defense is founded on two principles: continuing the relationship with Bnei Yisrael as Hashem's People is essential to assure that there will be no desecration of Hashem's Name; destroying Bnei Yisrael would be a breach of the agreement made with the forefathers of the Nation. After accomplishing this goal, Moshe proceeds to perform his duty of teacher. Although forgiveness has been achieved, Bnei Yisrael need to be taught a lesson. They had an opportunity to be submerged in and clothed by the Shechinah and the glory of the Torah. Instead, Bnei Yisrael chose to take the jewelry that they wore and utilize it to submerge themselves in the golden calf. So Moshe breaks the Tablets symbolizing the lost opportunity and destroys the calf emphasizing that this path is not an option. Finally, Moshe performs his third function -concern for every student -by turning his attention to Aharon, listening to him and acting on his behalf to secure forgiveness for him.
The three commands introduced by the word v'atah in Tetzaveh correspond to these three traits of a teacher. The Ramban and the Kli Yakar explain that each of the three parts of the Beis HaMikdash contain a symbol that the Shechinah dwells amongst Bnei Yisrael. The symbol in the Kodesh is the Menorah. The miracles of the constant light of the Menorah show all that the Shechinah dwells there. Moshe's first act of defense was to assure the continuation of the special relationship between Hashem and Am Yisrael. As a reward, the mitzvah of the Menorah - symbolizing the special relationship of the Shechinah resting with Bnei Yisrael - was given specifically through Moshe.
The Kli Yakar explains that the reason Moshe was commanded to bring Aharon and his sons into the covenant of the priesthood is to empahsize that Aharon was only able to receive this position because Moshe interceded on his behalf. As a reward for Moshe's concern for Aharon - symbolizing his concern for every individual - the second command regarding the appointment of Aharon and his sons comes through Moshe.
The third v'atah corresponds to Moshe the teacher. Moshe's lesson at Har Sinai was to submerge ourselves with the Torah, not the golden calf. We missed an opportunity to clothe ourselves with kedusha and instead used the jewelry we wore for the building of the golden calf. Therefore, Moshe is the one to command us about fashioning garments for the priestly services. We need to know that what we surround ourselves with and submerge oursleves in will influence our behavior. If we submerge ourselves in holiness then even our material garments will be lechavod u'letifaret - for honor and glory.
Thus, it seems that leaving out Moshe's name from the parsha is melamed zechus in its description of Moshe's self-sacrifice on behalf of Bnei Yisrael. Moshe is unwilling to be crowned the patriarch and insists that those titles remain with their original owners. He fight for Aharon's glory rather than taking the priesthood for himself. He defends Bnei Yisrael to assure their survival and growth, re-establishing their honor rather than chasing his own. Moshe Rabbeinu is willing to take a back seat for others to have honor and glory.
The combination of not mentioning Moshe by name but emphasizing that each of these commands is specifically related to him, shows the greatness of Moshe. His modesty allows him to remain behind the scenes, working on behalf of the nation and each individual. Nonetheless, we need to be aware of the guiding hand of Moshe even when it is not obvious - zichru toras Moshe avdi.
Wednesday, February 29, 2012
Wednesday, February 22, 2012
Terumah
There are several key differences described in the preparation of the building of the Mishkan versus that of the building of the Beis HaMikdash.
Donations to the Mishkan were given voluntarily - may'ais kol ish asher yidvenu libo tikchu es terumasi. Donations to the Beis HaMikdash were given as a tax - vaya'al hamelech Shlomo mas (tax) mikol Yisrael.
Donations to the Mishkan were of specific items - zahav vakesef u'n'choshes... Donations to the Beis HaMikdash were not of items but of time and human labor - va'yehi hamas shloshim elef ish.
Once the items were collected for the Mishkan, many participated in its building - vechol ish chacham lev...vechol ishah chachmas lev beyadeha tavu. Once the items were collected for the Beis HaMikdash they were given to Shlomo Hemelech and Shlomo assigned the builders - vehabayis asher banah hamelech Shlomo laHashem...habayis hazeh asher ATAH boneh.
Similarly, the prerequisite for getting the Shechinah to dwell in the Mishkan was simply to build it - v'asu li mikdash v'shachanti besocham. Once it is built, Hashem will dwell in it. However, in reference to the Beis Hamikdash the pasuk has more detailed requirements - im tailaich b'chukosai v'es mishpatai ta'aseh. We are required to observe Torah and mitzvos to assure the resting of the Shechinah in the Beis HaMikdash, as the next part of the pasuk states - v'shachanti besoch Bnei Yisrael.
The building of the Mishkan seemed to have greater commitment from all of Bnei Yisrael than did the building of the Beis HaMikdash. Items were donated voluntarily and kept coming until they were told dayam - it's enough. Many took part in the building of the Mishkan and in fashioning its parts.
In contrast, the building of the Beis HaMikdash was a tax upon the people. They didn't give of themselves willingly or constantly. They worked for the Beis HaMikdash one month and then returned home for two months. In addition, the actual building seemed to be done by Shlomo's appointed workers rather than the people.
The commitment and effort of Bnei Yisrael during the preparation and the actual building of the Mishkan was so strong that its mere completion triggered the acceptance of their work by Hashem. Therefore, upon its completion, the Shechinah dwelt within it without any other prerequisite. The commitment and effort by the people in the building of the Beis HaMikdash by comparison, was lacking. Therefore, after its completion, Bnei Yisrael still needed to show a greater sense of commitment to Hashem. Observing Torah and mitzvos was the obvious choice to achieve this goal.
Davar acher - another interpretation.
The Mishkan was built in the desert when every aspect of life for Bnei Yisrael seemed to be obtained through miracles. Bnei Yisrael hardly had to do anything in the desert and still they witnessed the splitting of the sea, the falling of the manna, the well of Miriam, their clothes growing with them, etc. Therefore, the Mishkan also did not require a great deal of effort on their part. Tremendous effort would have been a most difficult request. During this time of miracles and constant gilui shechinah merely building the Mishkan was sufficient for assuring that the Shechinah would rest within it.
In contrast, during the time of the Beis HaMikdash, Bnei Yisrael were already living in a world of reality; planting, sowing, reaping, building, etc. Shlomo Hamelech recognized this difference and acted accordingly. Shlomo explained that they needed to build a Beis HaMikdash, a place of worship, a place where the Shechinah will dwell as it were, a place of holiness where Bnei Yisrael can gather and beseech Hashem for their needs. Nonetheless, they also needed to provide for their families. Donating all their valuables or, for that matter, all their time to the building of the Beis HaMikdash would have a negative impact on Jewish families and family life. Therefore, Shlomo instituted a tax to assure that people would not over zealously donate to the Beis HaMikdash at the expense of their respective families. Instead, they would spend some time working on the Beis HaMikdash and the rest at home with their families. They would not get involved with the intricate details of the building: Shlomo would do that, so they could have quality time to spend with their families.
Ultimately, the lesson Shlomo hamelech was teaching was that even in the framework of reality and daily life, there is a need to focus on the holiness of the Beis HaMikdash. Nonetheless, the holiness of the Jewish family has great importance. The lesson is to drive the holiness of the Mikdash into our homes and to bring our families to the holiness of the Beis HaMikdash bimherah b'yameinu.
Donations to the Mishkan were given voluntarily - may'ais kol ish asher yidvenu libo tikchu es terumasi. Donations to the Beis HaMikdash were given as a tax - vaya'al hamelech Shlomo mas (tax) mikol Yisrael.
Donations to the Mishkan were of specific items - zahav vakesef u'n'choshes... Donations to the Beis HaMikdash were not of items but of time and human labor - va'yehi hamas shloshim elef ish.
Once the items were collected for the Mishkan, many participated in its building - vechol ish chacham lev...vechol ishah chachmas lev beyadeha tavu. Once the items were collected for the Beis HaMikdash they were given to Shlomo Hemelech and Shlomo assigned the builders - vehabayis asher banah hamelech Shlomo laHashem...habayis hazeh asher ATAH boneh.
Similarly, the prerequisite for getting the Shechinah to dwell in the Mishkan was simply to build it - v'asu li mikdash v'shachanti besocham. Once it is built, Hashem will dwell in it. However, in reference to the Beis Hamikdash the pasuk has more detailed requirements - im tailaich b'chukosai v'es mishpatai ta'aseh. We are required to observe Torah and mitzvos to assure the resting of the Shechinah in the Beis HaMikdash, as the next part of the pasuk states - v'shachanti besoch Bnei Yisrael.
The building of the Mishkan seemed to have greater commitment from all of Bnei Yisrael than did the building of the Beis HaMikdash. Items were donated voluntarily and kept coming until they were told dayam - it's enough. Many took part in the building of the Mishkan and in fashioning its parts.
In contrast, the building of the Beis HaMikdash was a tax upon the people. They didn't give of themselves willingly or constantly. They worked for the Beis HaMikdash one month and then returned home for two months. In addition, the actual building seemed to be done by Shlomo's appointed workers rather than the people.
The commitment and effort of Bnei Yisrael during the preparation and the actual building of the Mishkan was so strong that its mere completion triggered the acceptance of their work by Hashem. Therefore, upon its completion, the Shechinah dwelt within it without any other prerequisite. The commitment and effort by the people in the building of the Beis HaMikdash by comparison, was lacking. Therefore, after its completion, Bnei Yisrael still needed to show a greater sense of commitment to Hashem. Observing Torah and mitzvos was the obvious choice to achieve this goal.
Davar acher - another interpretation.
The Mishkan was built in the desert when every aspect of life for Bnei Yisrael seemed to be obtained through miracles. Bnei Yisrael hardly had to do anything in the desert and still they witnessed the splitting of the sea, the falling of the manna, the well of Miriam, their clothes growing with them, etc. Therefore, the Mishkan also did not require a great deal of effort on their part. Tremendous effort would have been a most difficult request. During this time of miracles and constant gilui shechinah merely building the Mishkan was sufficient for assuring that the Shechinah would rest within it.
In contrast, during the time of the Beis HaMikdash, Bnei Yisrael were already living in a world of reality; planting, sowing, reaping, building, etc. Shlomo Hamelech recognized this difference and acted accordingly. Shlomo explained that they needed to build a Beis HaMikdash, a place of worship, a place where the Shechinah will dwell as it were, a place of holiness where Bnei Yisrael can gather and beseech Hashem for their needs. Nonetheless, they also needed to provide for their families. Donating all their valuables or, for that matter, all their time to the building of the Beis HaMikdash would have a negative impact on Jewish families and family life. Therefore, Shlomo instituted a tax to assure that people would not over zealously donate to the Beis HaMikdash at the expense of their respective families. Instead, they would spend some time working on the Beis HaMikdash and the rest at home with their families. They would not get involved with the intricate details of the building: Shlomo would do that, so they could have quality time to spend with their families.
Ultimately, the lesson Shlomo hamelech was teaching was that even in the framework of reality and daily life, there is a need to focus on the holiness of the Beis HaMikdash. Nonetheless, the holiness of the Jewish family has great importance. The lesson is to drive the holiness of the Mikdash into our homes and to bring our families to the holiness of the Beis HaMikdash bimherah b'yameinu.
Thursday, February 16, 2012
Mishpatim
The end of Parshas Mishpatim describes the events of Moshe Rabbeinu's ascent to Har Sinai to receive the Torah. The pasuk tells us: v'el Moshe amar, alei el Hashem atah v'Aharon Nadav Va'Avihu v'shivim ish miziknei Yisrael. Moshe is told to ascend Har Sinai and, although others can join him part of the way the pasuk emphasizes v'nigash Moshe LEVADO el Hashem - Moshe can ascend further than the others who join him. Throughout the remainder of this parsha we are told of three different episodes of Moshe's ascent. Yet, we are not told of his descent after any of these. Presumably, they all refer to one episode of Moshe ascending the mountain.
The three descriptions of this episode differ. The first (verse 1) states that Moshe went up with Aharon, Nadav, Avihu, and the Seventy Elders. However, as we stated, the next verse emphasizes that Moshe went further by himself- v'nigash Moshe LEVADO el Hashem.
The second description (verse 9) once again describes Moshe's climbing Har Sinai along with Aharon, Nadav, Avihu and the Seventy Elders. However, this time there is no mention of a further ascent by Moshe alone.
The third description (verse 12) tells of Moshe climbing Har Sinai alone, without the previously mentioned entourage, accompanied only by a single new entrant - Yehoshua - who accompanies him to the foot of the mountain and waits there. Why are there different descriptions of Moshe's ascent on Har Sinai?
Immediately after Moshe is told to go up Har Sinai, he seems to procrastinate. The verse tells us vayavo Moshe vayesapeir la'am es kol divrei Hashem...vaya'an kol ha'am kol echad vayomru kol hadevarim asher diber Hashem na'aseh. Before going up Har Sinai, Moshe first goes to Bnei Yisrael to tell them the words of Hashem. The nation replies as one that they will fulfill Hashem's words. Moshe still does not ascend the mountain. Instead, he begins a service to bring sacrifices on the altar. Strangely, in the middle of this service, Moshe pauses to deliver a lecture - vachatzi hadam zarak al hamizbayach. Moshe begins the z'rikah- sprinkling - process but only sprinkles half the blood from the sacrifice. Then the verse tells us: vayikach sefer habris vayikra b'aznei ha'am vayomru kol asher diber Hashem na'aseh v'nishmah. Only after Moshe has completed his speech and Bnei Yisrael have once again pledged themselves to the commitment of fulfilling Hashem's words, does Moshe complete the service by sprinkling the remaining blood - vayikach Moshe es hadam vayizrok al ha'am vayomer hinei dam habris. Why is there a separation of the service and why is it completed now?
Chazal tell us that the word na'aseh refers to acceptance of the Written Law while the word nishma refers to acceptance of the Oral Law. Moshe is initially commanded to ascend Har Sinai along with an entourage of Aharon and his sons and the seventy elders. However, Moshe recognizes that the Torah is not meant just for the elite. The Torah is for all of Bnei Yisrael. Fearful of the misunderstanding that Bnei Yisrael might have if only the greatest among them ascends the mountain, Moshe approaches Bnei Yisrael to ask if they will accept it in full. The response is inadequate. The response is merely na'aseh - an acceptance of the Written Law. Therefore, Moshe Rabbeinu acts as teacher to emphasize a lesson. He begins a service but only performs half of the sprinkling process, symbolizing to Bnei Yisrael that they have left out half of their responsibilities. Understanding Moshe's lesson, Bnei Yisrael then respond na'aseh V'NISHMAH. After accepting the Oral Law as well, Moshe is able to complete the sprinkling and the service and inform them of the completion of the treaty between Hashem and His People.
Moshe then ascends the mountain with the appointed entourage. However, here, symbolically, there is no mention of Moshe's further ascent up the mountain. The symbolism is to teach Bnei Yisrael that the essence of Torah shebe'al peh - the Oral Law- is that the leaders in every generation are leaders like Moshe Rabbeinu. Aharon, Nadav, Avihu, Zkeinim or leaders in our generation personify the Oral Law. Therefore, Moshe symbolically acts as an equal with ALL the leaders of the generation.
But there is another lesson that Moshe Rabbeinu teaches in this parsha. Moshe recognizes that this concept of the Oral Law is inherently dangerous. It can be a recipe for anarchy with ish ahser yashar b'einav ya'aseh - every man interpreting the Torah in any way they want and claiming that it is the Oral Law. Therefore, the verse tells us the formula for success in assuring the security and viability of the Oral Law.
Vayakam Moshe v'Yehoshua meshorso vaya'al Moshe el har ha'Elokim. Yehoshua seems to be introduced into this episode out of nowhere. This third description of Moshe's ascent of Har Sinai teaches us the formula for success of Torah she be'al peh. The Oral Law is not just interpretations on a whim. The Oral Law starts with Moshe receiving the Torah on Har Sinai and is then transmitted from teacher to student, parent to child, forever more. It starts with the transmission of the Mesorah from the ultimate teacher - Moshe Rabbeinu- to his primary student - Yehoshua. The Mesorah of the Oral Law enables us to trace its origins back to Har Sinai. If it is not based on the Torah received at Sinai then it is not part of the Oral Law.
These lessons assure that the Oral Law is firmly planted in the Mesorah that began at Har Sinai and equally assures the vibrancy and continuation of its tradition through the spiritual leaders of every generation.
The three descriptions of this episode differ. The first (verse 1) states that Moshe went up with Aharon, Nadav, Avihu, and the Seventy Elders. However, as we stated, the next verse emphasizes that Moshe went further by himself- v'nigash Moshe LEVADO el Hashem.
The second description (verse 9) once again describes Moshe's climbing Har Sinai along with Aharon, Nadav, Avihu and the Seventy Elders. However, this time there is no mention of a further ascent by Moshe alone.
The third description (verse 12) tells of Moshe climbing Har Sinai alone, without the previously mentioned entourage, accompanied only by a single new entrant - Yehoshua - who accompanies him to the foot of the mountain and waits there. Why are there different descriptions of Moshe's ascent on Har Sinai?
Immediately after Moshe is told to go up Har Sinai, he seems to procrastinate. The verse tells us vayavo Moshe vayesapeir la'am es kol divrei Hashem...vaya'an kol ha'am kol echad vayomru kol hadevarim asher diber Hashem na'aseh. Before going up Har Sinai, Moshe first goes to Bnei Yisrael to tell them the words of Hashem. The nation replies as one that they will fulfill Hashem's words. Moshe still does not ascend the mountain. Instead, he begins a service to bring sacrifices on the altar. Strangely, in the middle of this service, Moshe pauses to deliver a lecture - vachatzi hadam zarak al hamizbayach. Moshe begins the z'rikah- sprinkling - process but only sprinkles half the blood from the sacrifice. Then the verse tells us: vayikach sefer habris vayikra b'aznei ha'am vayomru kol asher diber Hashem na'aseh v'nishmah. Only after Moshe has completed his speech and Bnei Yisrael have once again pledged themselves to the commitment of fulfilling Hashem's words, does Moshe complete the service by sprinkling the remaining blood - vayikach Moshe es hadam vayizrok al ha'am vayomer hinei dam habris. Why is there a separation of the service and why is it completed now?
Chazal tell us that the word na'aseh refers to acceptance of the Written Law while the word nishma refers to acceptance of the Oral Law. Moshe is initially commanded to ascend Har Sinai along with an entourage of Aharon and his sons and the seventy elders. However, Moshe recognizes that the Torah is not meant just for the elite. The Torah is for all of Bnei Yisrael. Fearful of the misunderstanding that Bnei Yisrael might have if only the greatest among them ascends the mountain, Moshe approaches Bnei Yisrael to ask if they will accept it in full. The response is inadequate. The response is merely na'aseh - an acceptance of the Written Law. Therefore, Moshe Rabbeinu acts as teacher to emphasize a lesson. He begins a service but only performs half of the sprinkling process, symbolizing to Bnei Yisrael that they have left out half of their responsibilities. Understanding Moshe's lesson, Bnei Yisrael then respond na'aseh V'NISHMAH. After accepting the Oral Law as well, Moshe is able to complete the sprinkling and the service and inform them of the completion of the treaty between Hashem and His People.
Moshe then ascends the mountain with the appointed entourage. However, here, symbolically, there is no mention of Moshe's further ascent up the mountain. The symbolism is to teach Bnei Yisrael that the essence of Torah shebe'al peh - the Oral Law- is that the leaders in every generation are leaders like Moshe Rabbeinu. Aharon, Nadav, Avihu, Zkeinim or leaders in our generation personify the Oral Law. Therefore, Moshe symbolically acts as an equal with ALL the leaders of the generation.
But there is another lesson that Moshe Rabbeinu teaches in this parsha. Moshe recognizes that this concept of the Oral Law is inherently dangerous. It can be a recipe for anarchy with ish ahser yashar b'einav ya'aseh - every man interpreting the Torah in any way they want and claiming that it is the Oral Law. Therefore, the verse tells us the formula for success in assuring the security and viability of the Oral Law.
Vayakam Moshe v'Yehoshua meshorso vaya'al Moshe el har ha'Elokim. Yehoshua seems to be introduced into this episode out of nowhere. This third description of Moshe's ascent of Har Sinai teaches us the formula for success of Torah she be'al peh. The Oral Law is not just interpretations on a whim. The Oral Law starts with Moshe receiving the Torah on Har Sinai and is then transmitted from teacher to student, parent to child, forever more. It starts with the transmission of the Mesorah from the ultimate teacher - Moshe Rabbeinu- to his primary student - Yehoshua. The Mesorah of the Oral Law enables us to trace its origins back to Har Sinai. If it is not based on the Torah received at Sinai then it is not part of the Oral Law.
These lessons assure that the Oral Law is firmly planted in the Mesorah that began at Har Sinai and equally assures the vibrancy and continuation of its tradition through the spiritual leaders of every generation.
Wednesday, February 8, 2012
Yitro
Vayishma Yisro Kohen Midyan chosein Moshe ais kol asher asah Elokim l'Moshe u'l'Yisrael amo... Yisro is given two titles in this pasuk: that of Kohen Midyan and that of chosein Moshe. Yet, this is the last time in this parsha that Yisro is referred to as Kohen Midyan. For the rest of the parsha his title is that of chosein Moshe. Why are we told of these two titles to begin with? And, if they are important, why does Yisro 'lose' the title of Kohen Midyan in the rest of the parsha?
Vayishma Yisro - and Yisro heard. Rashi asks "what did Yisro hear" to cause him to leave Midyan and join Bnei Yisrael in the desert? Rashi answers that Yisro heard about the episode of the splitting of the sea and the war with Amalek. Rashi seems bothered by the word vayishma - and he heard. He seems to feel that what was heard is an unknown entity that needs to be clarified. But, if we read the pasuk according to its simple interpretation, it seems that the answer is in the next few words. What did Yisro hear? Ais kol asher asah Elokim l'Moshe u'l'Yisrael amo ki hotzi Hashem es Yisrael miMitzrayim. Yisro heard ALL the things Hashem did for Bnei Yisrael and that He took them out of Egypt. Why does Rashi feel the need to give a different interpretation than the one that seems simply stated in the verse?
Rashi further confuses matters with a later comment in the same verse. Commenting on the meaning of the words kol asher asah, Rashi states that this refers to what Hashem did for them with the Manna, the Be'er (well of Miriyam) and Amalek. The simple interpretation of the verse implies that Yisro heard all the things that Hashem did for Bnei Yisrael and about their exodus from Egypt. Yet Rashi emphasizes that he heard specific items. One group (the splitting of the sea and the war with Amalek) led him to leave Midyan and join Bnei Yisrael in the desert, while another group of items (mann, be'er, Amalek) was something he heard in general.
Upon hearing of the great miracles and events that happened to his son-in-law and Bnei Yisrael, Yisro feels compelled to join Bnei Yisrael. However, he has a bit of a dilemma. Joining a People who have just been the recipients of great miracles is one thing. Leaving an exalted position of power and influence in his country is another. The positive momentum of one nation is not enough to get Yisro to leave all he has and give up his title of Kohen Midyan. Yisro needs to be convinced that not only are Bnei Yisrael on the upswing but they are also defeating others in their path. This implies that leadership in another nation is still not a secure position since Bnei Yisrael are defeating others. Therefore, there are two specific events that convince Yisro that it is worth his while to abdicate his position of power in Midyan and join Bnei Yisrael in the desert. Krias Yam Suf and milchemes Amalek were not only miracles for Bnei Yisrael. They were also victories over Egypt and Amalek. Recognizing the dual nature of the event - victory and defeat - Yisro leaves his lofty position in Midyan - abdicating his title of Kohen Midyan - to join Bnei Yisrael.
This is sufficient for Yisro himself. However, Yisro has another issue. His daughter and grandchildren are with him. The next verse tells us vayikach Yisro chosein Moshe es Tzipora aishes Moshe achar shilucheha. V'ais shnei baneha... Determining their fate has one side that is more difficult to deal with and one side that is easier. On the one hand, his daughter and grandchildren do not hold the same lofty position as Yisro. Leaving Midyan behind will not be as difficult for them. On the other hand, Yisro recognizes that joining Bnei Yisrael will take sacrifice and commitment. Yisro heard about the splitting of the sea and the war with Amalek. Both of those events were risks that the people of Bnei Yisrael needed to take. Nonetheless, Yisro felt that the righteousness of Bnei Yisrael warranted endangering oneself by going into the sea or onto the battlefield. However, Yisro was not ready to make this decision for his child and grandchildren. Taking risk upon himself is one thing. Forcing others into a risky situation is another. Therefore, hearing about the splitting of the sea and the war with Amalek was not enough for Yisro to bring his family to Bnei Yisrael in the desert. Yisro needs something else to convince him to take his family to Bnei Yisrael. The first part of the pasuk - vayishma - is referring specifically to what made Yisro join Bnei Yisrael. The latter part of the pasuk that speaks of kol asher asah connects to the next pasuk and refers to what Yisro heard that convinced him to bring his family. This, Rashi explains, refers to the mann, the be'er, and Amalek.
The mann and the be'er were episodes described in last week's parsha. Both were received after Bnei Yisrael complained. Similarly, Rashi explains that the reason Amalek attacked Bnei Yisrael was due to a lack of appreciation by Bnei Yisrael as expressed by the words right before the episode is told to us - hayesh Hashem b'kirbeinu im ayin. Rashi explains that Bnei Yisrael questioned whether or not Hashem was actually in their midst even after they had witnessed all that He had done for them. This resulted in the punishment of having Amalek attack.
Yet all of these complaints yielded positive results. Even after all the complaining, Hashem still performed miracles to save and sustain us. THIS was a nation that Yisro wanted his children and grandchildren to be part of. A nation that has Divine mercy and compassion showered upon it even after complaining and acting with a total lack of appreciation, is a nation that Yisro wanted his family to join. Therefore, it is specifically after hearing about the mann, the be'er and the episodes that led Amalek to attack that Yisro "takes" Tzippora and her sons to join Bnei Yisrael.
Rashi is emphasizing that Yisro is making two decisions. One applies to himself while the other applies to his daughter and grandchildren. The decision process and factors to be considered are different and must be analyzed in their appropriate ways. What Yisro hears to convince him to join Bnei Yisrael needs to be different than what will convince him to bring his family to join as well.
Finally, perhaps this explains another perplexing explanation of Rashi. A few verses later the verse tells us vayichad Yisro al kol hatovah - Yisro rejoiced for all the good that was done to Bnei Yisrael. Rashi, in explaining the words al kol hatovah - explains that the "tovah-good" to which Yisro was rejoicing refers to the mann, the be'er and the Torah. Why does Rashi refer to yet another group of events that influenced Yisro?
This verse is read after Yisro has had time to be educated about all the events that occurred. He had already joined Bnei Yisrael and heard of further events. It is only at this point that Yisro can look at these various events from a purely positive perspective. It is no longer the negative events that led to the mann and the be'er but rather the positive results. This is epitomized by the Torah - the lekach Tov -that is the source of good for Bnei Yisrael. This leads Yisro to exclaim "Baruch Hashem" - to give thanks and show great appreciation, knowing -atah yadati- the greatness of Hashem.
Vayishma Yisro - and Yisro heard. Rashi asks "what did Yisro hear" to cause him to leave Midyan and join Bnei Yisrael in the desert? Rashi answers that Yisro heard about the episode of the splitting of the sea and the war with Amalek. Rashi seems bothered by the word vayishma - and he heard. He seems to feel that what was heard is an unknown entity that needs to be clarified. But, if we read the pasuk according to its simple interpretation, it seems that the answer is in the next few words. What did Yisro hear? Ais kol asher asah Elokim l'Moshe u'l'Yisrael amo ki hotzi Hashem es Yisrael miMitzrayim. Yisro heard ALL the things Hashem did for Bnei Yisrael and that He took them out of Egypt. Why does Rashi feel the need to give a different interpretation than the one that seems simply stated in the verse?
Rashi further confuses matters with a later comment in the same verse. Commenting on the meaning of the words kol asher asah, Rashi states that this refers to what Hashem did for them with the Manna, the Be'er (well of Miriyam) and Amalek. The simple interpretation of the verse implies that Yisro heard all the things that Hashem did for Bnei Yisrael and about their exodus from Egypt. Yet Rashi emphasizes that he heard specific items. One group (the splitting of the sea and the war with Amalek) led him to leave Midyan and join Bnei Yisrael in the desert, while another group of items (mann, be'er, Amalek) was something he heard in general.
Upon hearing of the great miracles and events that happened to his son-in-law and Bnei Yisrael, Yisro feels compelled to join Bnei Yisrael. However, he has a bit of a dilemma. Joining a People who have just been the recipients of great miracles is one thing. Leaving an exalted position of power and influence in his country is another. The positive momentum of one nation is not enough to get Yisro to leave all he has and give up his title of Kohen Midyan. Yisro needs to be convinced that not only are Bnei Yisrael on the upswing but they are also defeating others in their path. This implies that leadership in another nation is still not a secure position since Bnei Yisrael are defeating others. Therefore, there are two specific events that convince Yisro that it is worth his while to abdicate his position of power in Midyan and join Bnei Yisrael in the desert. Krias Yam Suf and milchemes Amalek were not only miracles for Bnei Yisrael. They were also victories over Egypt and Amalek. Recognizing the dual nature of the event - victory and defeat - Yisro leaves his lofty position in Midyan - abdicating his title of Kohen Midyan - to join Bnei Yisrael.
This is sufficient for Yisro himself. However, Yisro has another issue. His daughter and grandchildren are with him. The next verse tells us vayikach Yisro chosein Moshe es Tzipora aishes Moshe achar shilucheha. V'ais shnei baneha... Determining their fate has one side that is more difficult to deal with and one side that is easier. On the one hand, his daughter and grandchildren do not hold the same lofty position as Yisro. Leaving Midyan behind will not be as difficult for them. On the other hand, Yisro recognizes that joining Bnei Yisrael will take sacrifice and commitment. Yisro heard about the splitting of the sea and the war with Amalek. Both of those events were risks that the people of Bnei Yisrael needed to take. Nonetheless, Yisro felt that the righteousness of Bnei Yisrael warranted endangering oneself by going into the sea or onto the battlefield. However, Yisro was not ready to make this decision for his child and grandchildren. Taking risk upon himself is one thing. Forcing others into a risky situation is another. Therefore, hearing about the splitting of the sea and the war with Amalek was not enough for Yisro to bring his family to Bnei Yisrael in the desert. Yisro needs something else to convince him to take his family to Bnei Yisrael. The first part of the pasuk - vayishma - is referring specifically to what made Yisro join Bnei Yisrael. The latter part of the pasuk that speaks of kol asher asah connects to the next pasuk and refers to what Yisro heard that convinced him to bring his family. This, Rashi explains, refers to the mann, the be'er, and Amalek.
The mann and the be'er were episodes described in last week's parsha. Both were received after Bnei Yisrael complained. Similarly, Rashi explains that the reason Amalek attacked Bnei Yisrael was due to a lack of appreciation by Bnei Yisrael as expressed by the words right before the episode is told to us - hayesh Hashem b'kirbeinu im ayin. Rashi explains that Bnei Yisrael questioned whether or not Hashem was actually in their midst even after they had witnessed all that He had done for them. This resulted in the punishment of having Amalek attack.
Yet all of these complaints yielded positive results. Even after all the complaining, Hashem still performed miracles to save and sustain us. THIS was a nation that Yisro wanted his children and grandchildren to be part of. A nation that has Divine mercy and compassion showered upon it even after complaining and acting with a total lack of appreciation, is a nation that Yisro wanted his family to join. Therefore, it is specifically after hearing about the mann, the be'er and the episodes that led Amalek to attack that Yisro "takes" Tzippora and her sons to join Bnei Yisrael.
Rashi is emphasizing that Yisro is making two decisions. One applies to himself while the other applies to his daughter and grandchildren. The decision process and factors to be considered are different and must be analyzed in their appropriate ways. What Yisro hears to convince him to join Bnei Yisrael needs to be different than what will convince him to bring his family to join as well.
Finally, perhaps this explains another perplexing explanation of Rashi. A few verses later the verse tells us vayichad Yisro al kol hatovah - Yisro rejoiced for all the good that was done to Bnei Yisrael. Rashi, in explaining the words al kol hatovah - explains that the "tovah-good" to which Yisro was rejoicing refers to the mann, the be'er and the Torah. Why does Rashi refer to yet another group of events that influenced Yisro?
This verse is read after Yisro has had time to be educated about all the events that occurred. He had already joined Bnei Yisrael and heard of further events. It is only at this point that Yisro can look at these various events from a purely positive perspective. It is no longer the negative events that led to the mann and the be'er but rather the positive results. This is epitomized by the Torah - the lekach Tov -that is the source of good for Bnei Yisrael. This leads Yisro to exclaim "Baruch Hashem" - to give thanks and show great appreciation, knowing -atah yadati- the greatness of Hashem.
Thursday, February 2, 2012
Beshalach
In describing the exodus from Egypt, the pasuk tells us u'vnei Yisrael yotzim b'yad ramah - Bnei Yisrael left with a raised hand, confident that their redemption would be completed and their salvation secured. Yet, only a few days later, upon their first episode of adversity following the Exodus - that of the Egyptians chasing after them - their reaction to this adversity is a complaint - hamibli ein kevarim beMitzrayim - we should have just stayed in Egypt. Oppression and persecution would be a better lot than this. This same dramatic shift in attitude occurs a short time later at the splitting of the sea. Upon witnessing the miracle of krias yam suf, Bnei Yisrael break into a song of praise and thanksgiving. Yet, immediately afterwards they complain about the bitter waters. And again, later in the parsha they complain about the complete lack of water. How did Bnei Yisrael go so quickly from the level of belief and confidence to one of disbelief and complaining? How did they go so quickly from yotzim b'yad ramah to hamibli ein kevarim? From zeh kaili v'anveihu to vayilonu?
Moshe Rabbeinu's reaction to these events is equally perplexing. His reaction to their complaint upon seeing the Egyptians chasing them is one of patience and understanding. He attempts to assuage their fears, telling them hisyatzvu u're'u es yeshuas Hashem and Hashem yilochaim lachem - you need not do a thing. Hashem will take care of everything to complete the redemption. Similarly, their complaint about the bitter waters results in a patient and soothing response from Moshe Rabbeinu. He simply fixes the problem by sweetening the waters. However, the episodes of the complaint about the Manna and the complaints at Masah u'Merivah meet with rebuke and a less than patient response by Moshe Rabbeinu. Venachnu ma ki taleenu aleinu - why are you - Bnei Yisrael - complaining to us - Moshe and Aharon? Why did Moshe's response change so quickly?
Moshe responds to Bnei Yisrael's complaints and fears at Yam Suf by telling them hisyatzvu and v'atem tacharishun - you do not have to do a thing. You (bnei Yisrael) don't even have to pray (v'atem tacharishun-you will remain silent). Yet, the next pasuk tells us that Hashem tells Moshe mah titzak elai dabeir el bnei Yisrael v'yisa'u. Moshe just told Bnei Yisrael that they need not say a word, not a prayer. So why is he saying things that cause the reaction of mah titzak elai? In addition, Moshe just told Bnei Yisrael hisyatzvu - stand still. You don't need to even move. Yet, Hashem says dabeir el Bnei Yisrael v'yisa'u - tell Bnei Yisrael to move.
The Malbim explains the haftorah of parshas Vayigash (from Yechezkel) as describing both Mashiach ben Yosef and Mashiach ben David. He explains that Mashiach ben Yosef's main task is to do battle with the umos ha'olam. His goal is to rectify the situation between Bnei Yisrael and the nations. In contrast, although Mashiach ben David will also need to involve himself with foreign policy, his focus will be more on domestic issues and policy, assuring that the daily needs of Bnei Yisrael are attended to.
Moshe Rabbeinu embodies both of these elements of leadership. In Egypt, his main focus was foreign policy, dealing with the interaction between Bnei Yisrael and the Egyptians. Oftentimes, while in a foreign land, physical, social, political, economic conditions prevent the people from being actively involved in affecting these relationships with the nations. Life is simply too difficult. Under such circumstances, the leader must take sole responsibility in assuring acceptable living conditions for the Jewish people. He must lead without help from the people recognizing that the oppressive circumstances simply prevent their participation.
The leadership of Mashiach ben David, though, occurs when Bnei Yisrael are an independent nation. As a nation they determine their physical, social, political, and economic conditions. Under these circumstances, the people themselves cannot shirk their responsibility towards the well-being and success of the Nation. Leaders must lead, but they must do so with greater partnership with the people, sharing responsibility for the welfare of the nation and its constituents.
In Egypt, Moshe led the people as a Mashiach ben Yosef. Everything was taken care of for them. Immediately upon the exodus, Moshe continues with this leadership methodology. So his reaction to their complaint of hamibli ein kevarim b'Mitzrayim is one of patience - don't worry. Stand still. Do nothing. Everything will be taken care of for you. However, Hashem responds - dabeir el bnei Yisrael v'yisa'u - they HAVE to do something. The people can no longer abdicate their responsibility relying solely on the leader. They must begin to take some of the responsibility - v'yisa'u. Bnei Yisrael fell so quickly from b'yad ramah to hamibli ein kevarim because they were not taking any responsibility. Their belief system was based on someone else carrying the load. Once they had to burden some of the responsibility, their attitude changed and fear set in.
The lesson being taught to Bnei Yisrael that they are now an independent nation and, therefore, need to take individual responsibility for the well-being of the nation, becomes a theme throughout the parsha.
Moshe remains patient after the complaint about the bitter waters simply because he has not yet taught them the lesson he just recently learned himself. Therefore, he is patient but he follows up his action with the lesson. Im shamoa tishma l'kol Hashem elokecha. We can avoid and danger by listening and observing Torah and Mitzvos. We need to DO something. We need to take responsibility by observing Torah and Mitzvos. If we do that then we will not have to worry about things like bitter waters or any other calamity.
Moshe further fortifies this lesson, though with less patience, later in the parsha. The complaints of the Manna and by Masah u'Merivah result in rebuke. V'nachnu mah ki taleenu aleinu. The lesson is stated again: it is not about us (Moshe and Aharon). It is about YOU (Bnei Yisrael). You, too, must take responsibility.
This lesson is proven in the final episode of the parsha - milchemes Amalek. Moshe stands on the mountain praying for success in battle. Yet, he is not the military leader of the battle. Yehoshua is told bechar lanu anashim. Yehoshua is in charge of the battlefield. Similarly, although Moshe's prayers are essential to the battle, he cannot complete them alone. He becomes weary and Aharon v'Chur tamchu b'yadav. Aharon and Chur support him. The effort necessary to assure the welfare and well-being of Bnei Yisrael is a group effort. We all need to take some of the responsibility for the success and future of Klal Yisrael.
Moshe Rabbeinu's reaction to these events is equally perplexing. His reaction to their complaint upon seeing the Egyptians chasing them is one of patience and understanding. He attempts to assuage their fears, telling them hisyatzvu u're'u es yeshuas Hashem and Hashem yilochaim lachem - you need not do a thing. Hashem will take care of everything to complete the redemption. Similarly, their complaint about the bitter waters results in a patient and soothing response from Moshe Rabbeinu. He simply fixes the problem by sweetening the waters. However, the episodes of the complaint about the Manna and the complaints at Masah u'Merivah meet with rebuke and a less than patient response by Moshe Rabbeinu. Venachnu ma ki taleenu aleinu - why are you - Bnei Yisrael - complaining to us - Moshe and Aharon? Why did Moshe's response change so quickly?
Moshe responds to Bnei Yisrael's complaints and fears at Yam Suf by telling them hisyatzvu and v'atem tacharishun - you do not have to do a thing. You (bnei Yisrael) don't even have to pray (v'atem tacharishun-you will remain silent). Yet, the next pasuk tells us that Hashem tells Moshe mah titzak elai dabeir el bnei Yisrael v'yisa'u. Moshe just told Bnei Yisrael that they need not say a word, not a prayer. So why is he saying things that cause the reaction of mah titzak elai? In addition, Moshe just told Bnei Yisrael hisyatzvu - stand still. You don't need to even move. Yet, Hashem says dabeir el Bnei Yisrael v'yisa'u - tell Bnei Yisrael to move.
The Malbim explains the haftorah of parshas Vayigash (from Yechezkel) as describing both Mashiach ben Yosef and Mashiach ben David. He explains that Mashiach ben Yosef's main task is to do battle with the umos ha'olam. His goal is to rectify the situation between Bnei Yisrael and the nations. In contrast, although Mashiach ben David will also need to involve himself with foreign policy, his focus will be more on domestic issues and policy, assuring that the daily needs of Bnei Yisrael are attended to.
Moshe Rabbeinu embodies both of these elements of leadership. In Egypt, his main focus was foreign policy, dealing with the interaction between Bnei Yisrael and the Egyptians. Oftentimes, while in a foreign land, physical, social, political, economic conditions prevent the people from being actively involved in affecting these relationships with the nations. Life is simply too difficult. Under such circumstances, the leader must take sole responsibility in assuring acceptable living conditions for the Jewish people. He must lead without help from the people recognizing that the oppressive circumstances simply prevent their participation.
The leadership of Mashiach ben David, though, occurs when Bnei Yisrael are an independent nation. As a nation they determine their physical, social, political, and economic conditions. Under these circumstances, the people themselves cannot shirk their responsibility towards the well-being and success of the Nation. Leaders must lead, but they must do so with greater partnership with the people, sharing responsibility for the welfare of the nation and its constituents.
In Egypt, Moshe led the people as a Mashiach ben Yosef. Everything was taken care of for them. Immediately upon the exodus, Moshe continues with this leadership methodology. So his reaction to their complaint of hamibli ein kevarim b'Mitzrayim is one of patience - don't worry. Stand still. Do nothing. Everything will be taken care of for you. However, Hashem responds - dabeir el bnei Yisrael v'yisa'u - they HAVE to do something. The people can no longer abdicate their responsibility relying solely on the leader. They must begin to take some of the responsibility - v'yisa'u. Bnei Yisrael fell so quickly from b'yad ramah to hamibli ein kevarim because they were not taking any responsibility. Their belief system was based on someone else carrying the load. Once they had to burden some of the responsibility, their attitude changed and fear set in.
The lesson being taught to Bnei Yisrael that they are now an independent nation and, therefore, need to take individual responsibility for the well-being of the nation, becomes a theme throughout the parsha.
Moshe remains patient after the complaint about the bitter waters simply because he has not yet taught them the lesson he just recently learned himself. Therefore, he is patient but he follows up his action with the lesson. Im shamoa tishma l'kol Hashem elokecha. We can avoid and danger by listening and observing Torah and Mitzvos. We need to DO something. We need to take responsibility by observing Torah and Mitzvos. If we do that then we will not have to worry about things like bitter waters or any other calamity.
Moshe further fortifies this lesson, though with less patience, later in the parsha. The complaints of the Manna and by Masah u'Merivah result in rebuke. V'nachnu mah ki taleenu aleinu. The lesson is stated again: it is not about us (Moshe and Aharon). It is about YOU (Bnei Yisrael). You, too, must take responsibility.
This lesson is proven in the final episode of the parsha - milchemes Amalek. Moshe stands on the mountain praying for success in battle. Yet, he is not the military leader of the battle. Yehoshua is told bechar lanu anashim. Yehoshua is in charge of the battlefield. Similarly, although Moshe's prayers are essential to the battle, he cannot complete them alone. He becomes weary and Aharon v'Chur tamchu b'yadav. Aharon and Chur support him. The effort necessary to assure the welfare and well-being of Bnei Yisrael is a group effort. We all need to take some of the responsibility for the success and future of Klal Yisrael.
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