Hadrash Ve-Haiyun Archives
- Shemos

Tu B'shvat

Dedicated L'zeicher Nishmas my grandfather,
Hagaon Rav Shmuel Dovid Warshavchik zt"l
upon his eighteenth yarzeit

The Mishnah (Rosh Hashanah 2:1) teaches us that the fifteenth day of the month of Shavat is the new year of trees. At first glance these words would lead us to believe that on this day the trees of the field are in full bloom. However, we are well aware that this not true. The fifteenth of Shavat falls in the middle of the winter when the trees exhibit no signs of life or renewal whatsoever. What then is the nature of the new year?

Chazal (Our sages of blessed memory) explain that the renewal is hidden. We have a tradition that on this day sap develops within the tree to a degree where its potential to produce fruit is complete.

Another example of the hidden nature may be noted in the fact that this day is exactly thirty days before Purim. A holiday casts its influence thirty days before its calendar date. For example, we are obligated to study the laws relevant to a holiday thirty days before its arrival. The theme of Purim is one of hidden miracles, thus the first manifestation of the hidden workings of Hashem can be sensed on Tu B'shvat.

The commentators also explain that the focus of Tu B'shvat is man. A tree is a symbol of man, "For the man is the tree of the field." (Devarim 20:19).

When Moshe sent spies to inspect Eretz Yisroel, he instructed them to determine "does it have trees or not." (Bamidbar 13:20). Rashi explains that Moshe asked the spies to see if the land had a righteous individual who would protect them in his merit. If such an individual was present the Jewish people would not be able to conquer the land at that time. Chazal tell us that this man was Iyov (Bava Basra 15a). Moshe wanted to know if he was still alive.

A righteous individual is compared to a tree. Just as a tree casts it shade upon the field and provides shelter, likewise the merit of a righteous individual shelters those who live within his community.

Thus we many suggest that the day of Tu B'shvat calls upon us to take note of the hidden righteous individuals who live among us. These are people who are not necessarily in the headlines nor in the limelight, but their deeds and conduct are precious to Hashem (G-D). It is in their merit we find shelter.

Purim

The Jews had light, gladness, joy, and honor. (Esther 8:16)

Chazal (Our sages of blessed memory), when analyzing this posuk (verse), derive that the word "honor" refers to tefillin. The simple interpretation is that during the period of persecution that preceded the miracle of Purim the Jewish people were unable to publicly wear tefillin. However, in the aftermath of the miracle of Purim, there was a renewed commitment to the performance of this mitzvah (commandment).

Let us suggest a homiletic relationship between tefillin and Purim.

Chazal have instructed us to fulfill four mitzvos on Purim. They are: reading the megillah, sending food presents to our friends, distributing gifts to the poor and eating a Purim meal.

It is noteworthy that the tefillin also contain exactly four parshios (Devarim 6:4-9, 11:13-21, Shemos 13:1:10, 13:11-16). Perhaps we may suggest that the four mitzvos of Purim correspond to the four parshios the tefillin.

The first mitzvah is the reading of the megillah. This corresponds to the first parshah of tefillin. The first parsha of tefillin is the first parshah of shemah that we recite twice daily. In this parsha, we accept upon ourselves the yoke of heaven. Our acceptance of the yoke of heaven includes an awareness that Hashem (G-D) has created this world and continues to guide and govern every detail of its existence without interfering with our free will. By reading the megillah we similarly express our recognition that it was Hashem who brought about the details of the Purim miracle in a hidden and miraculous way.

The second mitzvah is the obligation to send food gift packages to our friends. This corresponds to the second parshah of tefillin. The second parsha of tefillin is the second parsha of Shemah that we recite daily. The major theme of this parsha is the reward that Hashem bestows upon us for fulfilling His commandments. The rewards are described as gifts of material blessing, which can be further used to serve Hashem. On Purim we similarly send gifts to our friends so that they can use them to enjoy the holiday and incorporate them in the mitzvah of the Purim meal.

The third mitzvah is the obligation to distribute gifts to the poor. This corresponds to the third parsha of the tefillin. The third parsha of tefillin focuses on the commandment to eat matzah on Pesach (Passover). Chazal teach us that matzah is the bread of a poor man. We eat matzah on Pesach to remember that we were spiritually and physically poor in Egypt. Hashem in His kindness lifted us from our poverty by redeeming us from Egypt and giving us the Torah. Similarly, on Purim we emulate Hashem and also distribute gifts to the poor.

The fourth mitzvah is the Purim meal. This corresponds to the fourth parsha of the tefillin. The fourth parsha of tefillin focuses on the mitzvah of redeeming the firstborn son. It is noteworthy the there are major similarities between this mitzvah and the miracle of Purim. Just as the firstborn boy is redeemed so too we were redeemed from death on Purim. Just as shekalim are used to redeem the firstborn, likewise the shekalim of Haman and the mitzvah of machtzis hashekel that preceded them played an important role in the Purim miracle.

We can further elaborate the connection between the fourth parsha of the tefillin and the festive meal of Purim. Chazal ascribe unusual importance and significance to the meal that accompanies the mitzvah of redeeming the firstborn. An early source for this meal is the Gemara (Bava Kama 80a). The commentators explain the spiritual power of participating in such a meal can have an effect that is equivalent to fasting for eight-four days. Some explain that it is for this reason that garlic is customarily distributed to the guests at this meal. Garlic has the characteristic that even a small amount can give taste to a large pot of food. One can preserve the holiness of this meal by saving a small amount of garlic. The garlic can be used to flavor an ordinary meal with the holiness of the redemption of the firstborn. An in-depth explanation of the significance and importance of this meal and especially the meaning of "eighty-four fasts" is beyond the scope of this devar Torah, however it is evident that chazal did attribute extra special significance to the meal that accompanies the redemption of the firstborn. On Purim we are similarly obligated to enjoy a lavish meal to commemorate the Purim miracle where the Jewish people who are called the firstborn child of Hashem (Shemos 4:22) were redeemed from evil.

It is noteworthy that the parshios of the tefillin contain numerous mentions of Hashem's name. The parshios are written with great care, precision and holiness. They are tightly rolled and covered with a piece of parchment. They are then inserted in a small compartment, which is stitched and sealed shut. It is also noteworthy that color of tefillin is black. The combination of the double enclosure of the parshios and darkness that envelop them is symbolic of the posuk "I shall surely hide my face of that day" (Devarim 31:18).

Chazal teach us that this posuk was fulfilled in the time of Purim. This occurred when Haman and Achashvayrosh decreed that every Jew be executed and the Jewish nation be totally annihilated (Esther 3:13). The Jewish people were stunned. They asked, "Where is G-d? How can He allow this to happen?" It appeared as if Hashem was hiding his face on that day. When the miracle of Purim occurred it was as if the mask of Hashem had been lifted. The intensity of revelation matched the depth of concealment. Indeed, the commentators explain the word megillah comes from the word "giluy", which means reveal. The reading of the megillah reveals the concealment of Hashem.

The parshios of the tefillin all year round remain wrapped and sealed in darkness. Few have seen even what their own parshios look like. This is symbolic of how Hashem's ways are hidden from us. However, Purim is the day when the parshios of the tefillin are revealed in a magnificent way. The major themes of what the four parshious represent are transformed into the commandments of the day, which are observed in public with great joy and excitement.

The Jews had light, gladness, joy, and Tefillin.

Shemos

The boy grew up and she brought him to daughter of Pharaoh and he was a son to her. She called him name Moshe (Moses) as she said "For I drew him from the water" (Shemos 2:10).

In this week's parsha (Torah reading) we learn about the origin of Moshe's name. Chazal (Our sages of blessed memory) tell us that although Moshe had as many as ten names, the primary name by which he was called was Moshe. This name was given to him by the daughter of Pharaoh in commemoration of her drawing him out of the water. Chazal tell us that the name of person captures his essence and mission in life. At the time of a child's birth, parents are endowed with a degree of prophecy in order that they give their child a name that will define his future mission and accomplishments. Moshe was no exception. Moshe's mission was to free the Jewish people from their enslavement in Egypt and transform them into a holy nation by accepting the Torah on Har Sinai (Mount Sinai). The transition point between these two major events took place with the splitting of the sea. Here the Jewish people were drawn from the water and saved as the Egyptians drowned. Thus the name Moshe also alluded to the time when Moshe will draw the Jewish people out of the sea of reeds.

Rashi here explores the exact root of the Moshe's name. First Rashi quotes the interpretation of Menachem ben Saruk. Menachem was a grammarian who wrote a sefer-dictionary called Machberes. Menachem relates that the name Moshe and word mih'she'se'hu, translated, I have drawn him, are derived from two root letters, mem-shin. This root is found in the posukim "It shall not be removed from your mouth this book of the Torah" (Ye'hoshuah 1:8) and "And the ark of Hashem's (G-D's) covenant and Moshe did not move away" (Bamidbar 14:44).

Rashi disagrees with Menachem demonstrating that the two letter root word mem-shin does not grammatically fit in the posuk (verse). Rather, Rashi explains that the root is three letters, mem-vav-shin. An example of a word derived from this root is "He will take me out of many waters" (Tehilim 18:17 and Sefer Shmuel II 22:7).

In conclusion we have a dispute between Rashi and Menachem ben Saruk as to the exact root of Moshe's name. It is either the two letter mem-shin as used in sefer (the book of)Yehoshuah or the three letter mem-vav-shin as used in Tehilim and sefer Shmuel. It appears that both of these words are translated in a similar manner. i.e., "remove" or "take out." Is there any difference between the two?

Let us suggest that there is indeed a subtle difference. Let us illustrate this with an example. Room A and Room B are adjacent to each other. A person is standing in Room A and moves to room B. Two things have happened. (1) The individual has left Room A and (2) the individual has entered Room B. What was this man's primary intent? Was it to leave Room A or to enter Room B? Similarly, although both the root mem-shim and mem-vav-shin mean to leave one location and enter another, the difference between the two is the emphasis of intent. The root mem-shin emphasizes leaving or disassociating oneself with something. It is not important where you go. What is important is that you have left. Indeed the posukim (verses) cited above as examples that use this two letter root mem-shin have this connotation. For example the first posuk speaks about our relationship with Torah. It commands us, not to let the Torah leave us. The posuk is not concerned where the Torah will go only that it not leave us, its origin. However, the root word mem-vav-shin puts the emphasis on the destination, where are we going. Indeed, the posuk cited as an example of a word that uses this three letter root, mem-vav-shin focuses not so much on the fact that we leave the many waters but that we return to Hashem. Here the emphasis is on the destination.

Hashem explained to Moshe that he would have a double role in redeeming the Jewish people. First he would be instrumental in freeing the Jewish people form their bondage. Second, he would transform them into a holy nation by preparing them to receive the Torah on Har Sinai.

We may thus suggest that both Rashi and Menachem agree that the name Moshe captures Moshe's essence and his complete role of redemption. This includes freeing the Jewish people from slavery and transforming them into a holy nation by receiving the Torah. The disagreement between them is the emphasis of the primary goal. According to Menachem, Moshe's primary function was to free the Jewish people from their enslavement in Egypt. What happened afterwards was secondary for Moshe. The goal of transforming the Jewish people into a holy nation was Hashem's role. Moshe would serve only in the background. According to Rashi however, Moshe's primary function was transforming the Jewish people into a holy nation by accepting the Torah. What happened before this was just a prerequisite.

Chazal teach us that when possible we should attempt to reconcile two different opinions concerning matters of Torah. "Both these and these are the words of Hashem's living Torah." When Hashem appeared to Moshe for the first time the posuk says: "Hashem saw that he turned aside to see; And Hashem called out to him from amid the bush and said "Moshe, Moshe …" (Shemos 3:4). Chazal tell us that a doubling of one's name connotes an expression of endearment and encouragement. Homiletically, we may suggest that Hashem called Moshe twice to allude to the dual mission required of him, the mission of freeing the Jewish people from slavery and the mission of transforming them into a holy nation by receiving the Torah. Hashem called to Moshe twice, once according to Menachem ben Saruk's understanding of his name and once, according to Rashi's understanding of his name.

She called his name Moshe (Moses), as she said "For I drew him from the water" (Shemos 2:10).

In this week's parsha (Torah reading) Moshe is born. The Midrash lists various names of Moshe which allude to his great spiritual qualities. It is noteworthy that the exclusive name the Torah uses in reference to him is Moshe. The name Moshe was given to him by the daughter of Pharaoh in commemoration of her drawing him out of the Nile. The commentators are puzzled as to why the Torah specifically chose to refer to Moshe by this seemingly mundane name instead of one of his other names with allude to his spiritual qualities.

We are aware that Moshe was selected by Hashem (G-D) to serve as His agent in redeeming the Jewish people. It is noteworthy that Moshe was not the first man to act as a great savior. Noach similarly served as Hashem's agent to save life on earth at the time of the great flood.

If we contrast the method of salvation of Moshe with that of Noach perhaps we may have more of an appreciation of the name Moshe.

Both Moshe and Noach lived in difficult times when decrees of annihilation were issued. In the time of Noach, Hashem decreed that all life on earth would cease to exist due to the sins of the generation. Likewise, at the time of Moshe's birth, Pharaoh decreed that all male children be cast to the Nile. Chazal (Our sages of blessed memory) comment that this decree applied to non-Jews as well. The Egyptian astrologers could not determine if the savior of the Jews was to come from the Jews or the non-Jews and therefore out of doubt decreed that all male children be cast into the Nile.

Furthermore, we may note that both Noach and Moshe were saved by being placed in a tayvah (box/boat). However there is a difference with regard to the exact nature of their survival. With regard to Noah the posuk (verse) says that after the great flood passed the tayvah "rested" on Mount Ararat (Bereishis 8:4). This posuk teaches that Noach survived the flood. The danger passed and he survived. Moshe on the other hand was removed by the daughter of Pharaoh from the dangerous water. The danger remained but Moshe was removed.

Moshe and Noach represent two different types of salvation. When one is faced with a problem there are two methods with which one may deal with it. One way is to simply "wait out the storm." The second method is to actively deal with problem and overcome it. Noach followed the former type of salvation. He made it known that the world would be destroyed and gave all an opportunity to repent. He did nothing more. The people failed to repent and the flood came. Noach survived in the tayvah. The flood came and went and the tayvah eventually "rested" on Mount Ararat.

Moshe on the other hand took a hands on approach. He challenged the evil Pharaoh and succeeded in bringing out the entire nation from Egypt.

We many now return to the name of Moshe and Noach. Noach who survived by passively waiting out the storm is called Noach. The name Noach is related to the Hebrew word rest. His name is symbolic of how he survived. He allowed the flood to pass and eventually had the tayvah with its survivors "rest" on Mount Ararat, rather than leading an active campaign to inspire the world to repent and thus avoid the flood entirely.

On the other hand Moshe, who Chazal teach was on a higher level than Noach, saved the Jewish people by actively liberating them from their trouble. He was thus was called Moshe which is related to the Hebrew word draw.

She opened it and saw him, the child, and behold, a lad that was crying. She took pity on it and said this is one of the Hebrew boys. (Bereishis: 2:6)

The above posuk (verse) describes Basya's experience as she discovered Moshe (Moses). It is noteworthy that the words "and behold" throughout the Torah generally connote the unexpected. For example, when Yaakov discovered that he was deceived into marrying Leah the posuk says, "When it was the morning and behold it was Leah" (Bereishis 29:25). We may thus ask what was so unexpected that prompted the Torah to introduce Basya's experience with the words "and behold." We cannot suggest that the discovery of the child itself was unexpected. If this were the Torah's true intent then the words "and behold" should have appeared at the beginning of the posuk. The posuk should have been written "and she opened it and behold there was a child who was crying. The fact the Torah first informs us that there was a child and then goes on to say "and behold the child was crying" indicates that there was something unexpected regarding the child itself.

Chazal (Our sages of blessed memory) note that the posuk here describes Moshe as a na'ar. This is difficult because generally the word na'ar is used when describing an older child or young adult. For example, we find this word used with regard to Yosef who was seventeen at the time (Bereishis 37:2). The appropriate word for an infant is yeled. Indeed, the beginning of this very posuk describes Moshe as a yeled. Why then did the posuk suddenly switch to na'ar? Rashi answers that Moshe's voice was mature as a na'ar. Since the posuk wished to describe his cry, it refers to him as a na'ar.

Perhaps we may suggest the following. Obviously, Moshe was not an ordinary child. Basya recognized from the very start that this child possessed an unusual degree of maturity. The posuk refers to him as a na'ar. Homiletically we may suggest that the word na'ar indicates not just a mature voice but also emotional, mental and spiritual maturity. Normally, with maturity comes the ability to contain one's feelings and suppress one's emotions. It is not common to see an adult cry. However, Basya saw something unusual. On the one hand Moshe was mature, yet he was crying. This combination was unexpected and unusual, thus "And behold a na'ar is crying."

Moshe manifested true qualities of Jewish leadership. Moshe is described as a na'ar bocheh (one that cries). The connotation of the word na'ar carries with it the characteristics of maturity, self-confidence, youthful energy and optimism. Indeed the Jewish people as a whole are described positively with this title. "Yisroel is a na'ar and I (Hashem) love him" (Ho'shay'ah 11:1). However, Moshe is also described as a bocheh, one that cries. The word bocheh carries with it the connotation of emotion, sympathy, pain and compassion. Moshe on the one hand was a strong powerful and aristocratic leader, yet at the same time a man of great compassion, a man that was able to relate to the pain and suffering of his people. "And it was in those days when Moshe was grown and he began to go out to his brethren and he saw their burdens (Shemos 2:11). This unique unexpected combination is what Jewish leadership is all about. "And behold a na'ar bocheh."

It is noteworthy that in the Torah there is another individual who possessed these same two characteristics. This was Yosef. The posuk clearly describes Yosef as a na'ar (Bereishis 37:2). The Torah also records numerous times that Yosef cried. (Bereishis 42:24; 43:30; 45:2,14,15; 46:29; 50:1). Yosef was also a na'ar bocheh.

Perhaps this explains the secret of Yosef's successful leadership and sheds light on the relationship between Yosef and Moshe. We find many connections between the two. Yosef at the end of his life told the Jewish People that Hashem would surely remember them with the words "pokod yifkod" (Bereishis 50:24,25). There was a longstanding tradition that the one who would utter these words would be the redeemer. Generations later it was Moshe who uttered these exact words and thereby inspired the Jewish people to redemption (Shemos 5:31).

When the Jewish people were preparing to leave Egypt they were preoccupied with borrowing gold and silver from the Egyptians. At the same time Moshe was busy retrieving the bones of Yosef.

The common denominator of Moshe and Yosef is the characteristic of na'ar bocheh, a unique quality and necessary element of our past and future redemption.

A man went from the house of Levi and he took a daughter of Levi. (Bereishis 2:1)

Commenting on this posuk (verse), Rashi writes that due to the hardship of the shibud (servitude), Amram divorced his wife. Amram assessed that in all likelihood children born at this time would perish and were therefore better off not being born. Miriam, his daughter, convinced him that he was mistaken. She argued that Pharaoh had only decreed that male children be put to death, whereas his divorce prevented the birth of female children as well. In addition, it was uncertain if Pharaoh's decree would endure, whereas his behavior would certainly prevent the birth of any children. Amram was convinced and the next perek (chapter) begins with us being told that a man from the house of Levi took a daughter of Levi. Chazal (Our sages of blessed memory) inform us that this refers to the remarriage of Amram and Yocheved. The Torah then relates that Moshe was subsequently born from this union. A short while later we are told that Moshe's family was no longer able to hide him and he was cast into the Nile. Rashi explains that Moshe's family was able to hide him for three months because he was born three months prematurely. For these three months the Egyptians did not suspect the birth of a child because they only counted nine months from the time that Amram remarried Yocheved.

We may ask, why does the Torah tell us that Amram remarried Yocheved? The simple understanding is that the Torah wishes to relate the story of Moshe's roots, who his parents were, and the precise time he was conceived.

It is noteworthy that the Gemara (Sotah 12a) has a different understanding of these events. According to the Gemara, Moshe was not born prematurely. Moshe was born full term. The reason why his parents were able to hide him for three months was because Yocheved, Moshe's mother was already three months pregnant at the time when Amram remarried her, and was already pregnant with Moshe at the time that Amram divorced her. The Egyptians who were unaware of this counted nine months from the time that Amram took her back, not from the time that Moshe was actually conceived. Moshe's family thus had three months to hide him before the Egyptians came for inspection.

With this new understanding of the events we may ask again, why was it necessary for the Torah to tell us that Amram remarried Yocheved? According to the Gemara, Moshe was already conceived and would have been born even if Amram had not remarried Yocheved. Why then did the Torah relate this fact? We are forced to say that that only reason that the Torah related this fact is to tell us why they were able to hide Moshe for three months. This is because the Egyptians only counted from the time that Amram took back his wife and not from the time Moshe was actually conceived.

Let us suggest a homiletic approach to answer this question.

In the realm of halacha (Jewish law) we find differences between a person who is born to a Jewish mother and one who converts to Judaism. For example, one who is born to a Jewish mother is halachikly related to his mother and his mother's other children, whereas one who converts is not halachikly related to his blood relatives. A complicated question arises with regard to a non-Jewish pregnant woman who converts to Judaism. What status does the child have? On one hand, the child is born to a Jewish woman. On the other hand, the child was conceived when the mother was a non-Jew. The core of the question focuses on the precise moment that determines the status of the child. Do we follow the moment of birth or do we follow the moment of conception? The commentators explain with regard to different aspects of halacha we follow both.

Although the details of this halacha are beyond the scope of this article, what is important to note is the concept that there are two defining periods in the creation a person. The first is the time of conception and the second, the time of birth.

The first perek of sefer Shemos (The Book of Exodus) describes the generation that actually descended to Egypt. The first perek lists in detail the names of the people who descended to Egypt. Later in this perek we are told of the beginning of the exile and how Pharaoh tried his best to destroy the Jewish people. Indeed, from Rashi (Shemos 2:1) it appears that the first perek ends with the lowest point of the exile. This is where Amram the leader of the Jewish people divorced his wife. His action conveyed a sentiment of despair and hopelessness.

The first posuk of the next perek begins with the story of a man remarrying a woman. Rashi tells us that it was Miriam, who convinced her father to persevere. Miriam represented the new generation. Although this generation did not witness the full spiritual glory of Yaakov and his children, they did not give up hope of redemption. They believed that they would survive against all odds. Miriam's behavior was contagious. She succeeded in convincing her father who in turn set an example for all of the Jewish people.

Thus, the first perek describes the old generation, a generation that actually descended to Egypt. This generation witnessed first hand the spiritual glory of Yaakov and his children. They suffered greatly, and as seen from the conduct of Amram were affected by the hardships of the Egyptian servitude. The second perek begins with the influence of the new modern generation. Although they had not witnessed firsthand the greatness of the founders of the Jewish nation, yet due to their youth they expressed a contagious freshness of faith that influenced the old generation. Miriam who was influential in convincing Amram to take back Yocheved personified this.

We find in history many times where a succeeding generation attempts to sidestep the ideals and values of the older generation. The new generation generally feels that their elders are antiquated. They seek reform and innovative ideas to correct their errors. This is not the way of the Torah. Succeeding generations should make use of their new ideas only to enhance and expand the ideals and cherished values of the old generation. When new movements are in conflict with traditional values they should be disbanded.

According to the Gemara, Moshe our leader was conceived in the first perek of Shemos but was born in the second perek of Shemos. In other words, Moshe was conceived in the old generation but born in the new generation. Thus Moshe was a product of both generations. The symbolic significance is that Moshe would be the one who would bridge the generation gap. One the one hand, Moshe had the fresh outlook of the new generation since he was born in that generation, yet, also had the connection to the spiritual greatness of the past because he was conceived in the past generation.

The commentators tell us that the leader of every generation has a spark of our first spiritual leader, Moshe rabbainu (Our Teacher). In order for a spiritual leader to succeed he must be sensitive to the spirit of times, the values and ideals of the current generation. However his agenda should be to elevate and connect his people to the spiritual greatness of their past.

And the king of Mitzrayim (Egypt) said to the Jewish midwives, whom the name of one was Shifra and the name of the second was Puah. He said, when you assist the Hebrew women at childbirth and you see on the birth stool, if it is a son, you are to kill him and if it is a daughter she shall live. But the midwives feared Hashem and they did not do as the king of Mitzrayim commanded them and they kept alive the boys. (Shemos 1:15-17)

Why does the posuk repeat the expression "and (the king of Mitzrayim) he said." Did not the conversation take place at one point in time? In addition, Why does the posuk (verse) hide the identity of the midwives whom we know to be Shifra and Puah? Why does it refer to them in terms of their work, i.e., they beautified and pacified the newborns?

Let us attempt to answer these questions by suggesting the following: The king of Egypt knew that he will not succeed by directly instructing the midwives to kill all male children. The future mothers upon hearing the decree would not allow a midwife to assist in their childbirth. They would attempt to conceal their pregnancies or go into hiding. Therefore, in order to fool the mothers, the king instructed the midwives to follow a two-part plan. Part one of the plan called for the midwives to extend themselves and perform well beyond the call of duty in order to attain an excellent reputation. The normal job of a midwife was only to assist the mother of the child and supervise the birth. After the birth, their job was complete and they were free to leave. The king instructed them to linger on, where they would then have the opportunity to beautify and pacify the child. By performing this extra work, they would attain a spectacular reputation for their devotion and care. This would then result in their services being highly sought after and thereby allowing the midwives to know who are the expectant mothers. After their reputation would be established and they would have all the information they need, then they would be ready for part two. Part two called for the midwives to suddenly deceive the mothers and kill all male children born at that time.

It is important to note that for the period of time of part one of the plan, many male children would be allowed to live. In the king's opinion this was an investment needed to attain the greater goal of killing out a larger number at a later point. Alternatively, the king's astrologers may have told him that at a specific time the savior of the Hebrews will be born. Thus, the grace period was just a preparation for that specific time.

With this thesis we may now attempt to answer our questions. Our first question was why did the posuk say twice "and he said." The answer is one for each part of the plan. In order to explain we must reinterpret the posuk.

The posuk simply reads: And the king said to the midwives whose names were Shifra

and Puah. However we may now interpret this as follows: And the king said to the midwives see to it that your names should be called Shifra and Puah. Even though I am aware that your names are really Yocheved and Miryam, I am commanding you to give the newborn extra special care so that people should call you by the name of your work, i.e., beautifying and pacifying the child. The king then went on to part two with the expression "and he said." He then informed them that the purpose of this trustworthy reputation would be to attain private information that would be essential in implementing the master plan i.e., killing out the male children at the end.

Later upon learning that they failed to kill out the male children the king was not only angry why they failed to fulfill his wish but puzzled as well. He asked the midwives, if you had no intent of fulfilling part two of my plan by killing the male children, why then did you bother to work so hard and fulfill the first part of my plan by performing the extra work. If you planned to rebel against me, what difference does it make how and when you rebel? Why did you trouble yourselves to take extra special care of the newborns? This interpretation can be found in the words of the posuk. The posuk reads "And the king said why did you do this thing and why did you let the children live. Why is the posuk redundant? Why the need for the phrase "why did you do this thing." Would it not have been simpler to state and the king said why did you allow the children to live? The answer is now apparent. The first part of the expression is referring to the extra special work of beautifying and pacifying the newborns and the second part is referring to the second part of the plan. In essence, the king was asking them why did you trouble yourself to fulfill the first part of the decree when you had no intent of keeping the second.

Their response was "The Jewish women are not like the Egyptian women." An Egyptian woman only needs a midwife to assist the mother in the actual birth. Caring for a newborn afterwards is not part of the job. The Egyptians don't care to give the child his basic human dignity of beautifying pacifying him The Egyptians call this "overtime" and are billed accordingly. In contrast, the Hebrew women do not even need midwifes for the actual birth. A Hebrew woman can take care of herself. If you will then ask what then is the purpose of our profession? The answer is we come to provide care for the newborn. What an Egyptian considers a luxury is considered as basic human dignity by a Hebrew child, and that is the purpose of our profession. We beautify and pacify the child. We give the child the basic happiness that a Hebrew child deserves. The midwives were in essence telling the king, don't be puzzled that we have attained a good reputation. It is not as you think that we have exerted ourselves to fulfill the first part of your plan but failed in the second. In truth, we didn't even fulfill the first part because this is what we would have done anyway.

Va'eira

Behold, at this time tomorrow I shall rain a very heavy hail such as there has never been in Egypt, from the day it was founded until now. (Shemos 9:18)

In this week's parsha (Torah reading) we learn about the plague of hail. Rashi, commenting on the words "at this time tomorrow" writes that Moshe (Moses) scratched a mark on the wall and said to Pharaoh that tomorrow when the sun's rays reach this point the hail will descend. It is noteworthy that only with regard to the hail was the moment of its arrival predicted with such precision. All other plagues began as Moshe or Aaron performed a specific action as commanded by Hashem (G-D) or on its own at a non specific moment. Even regarding the last plague, the slaying of the firstborns we find Moshe telling Pharaoh that it will occur 'approximately' at midnight.

The birth of Yitzchak (Isaac) was also predicted with a scratch on the wall. Rashi (Bereishis 21:2) says that a year before the birth of Yitzchak, the angel who was visiting Avraham (Abraham) etched a scratch on the wall and told him that next year when the sun's rays reach this mark Sarah will give birth to a child. What is the connection between the plague of hail and the birth of Yitzchak in that both were predicted in a similar fashion?

Perhaps both the birth of Yitzchak and the plague of hail represent the concept of yiras shamayim, i.e., fear of heaven. Chazal (Our sages of blessed memory) tell us that Yitzchak represents the trait of fear. Yitzchak's father, Avraham introduced the trait of love for the Jewish People. We thus find Avraham associated with kindness, an outgrowth of love for another person. However, at times there is a need to balance love with fear. This was Yitzchak's contribution. Indeed, Yitzchak's association with the trait of fear is mentioned to in the Torah. The posuk says "And Yitzchak trembled a great trembling ..." (Bereishis 27:33). And Yaakov (Jacob) swore by the dread of his father Yitzchak (Bereishis 31:53).

Similarly, the plague of hail was a test of the Egyptian people's fear of heaven. Moshe clearly warned them to gather in their livestock and possessions before the coming of the hail so that they would not be destroyed. The Torah tells us that those who feared the word of Hashem brought inside their servants and livestock and whoever did not take the word of Hashem to heart left their servants outside in the field (Shemos 9:20-21). The plague of hail was the only plague that the Egyptians could have avoided. They had free will. All they needed to do was exercise their free will to be saved.

Chazal tell us that everything in this world is in the hands of heaven except for fear of heaven (Berachos 33b). Chazal further teach us that the only thing Hashem has in his storehouses is a treasure of fear of heaven. (Berachos 33b) Thus the greatest satisfaction Hashem has is when man exercises his free will to fulfill His will. We may suggest that this is why both the birth of Yitzchak and the plague of hail were announced and predicted with a scratch on the wall. This tangible mark of time indicates a yearning for the moment of arrival. Actions of man that express fear of Hashem are truly the only yearning of Hashem.

The posuk (verse) says "It will shine for those who fear my name a sun of righteousness ..." (Malachai 3:20). The posuk simply means that those who fear Hashem will benefit from the rays of Hashem's Divine Presence. We may homiletically interpret the posuk as referring to those marks mentioned above. Just as these two moments in time were awaited for by the creation of a scratch that would be illuminated by the rays of the sun at a precise moment, likewise throughout history there are many moments that Hashem looks forward to. Hashem who knows the future recognizes that these moments will bring with them expressions of fear of heaven. Thus the posuk may be interpreted as meaning that Hashem yearns for the moment when the rays of sun will shine on those scratches (the moments) when man will exercise his free will in an expression of yiras shamayim.

For this time I shall send all My plagues against your heart, and upon your servants and your people, so that you shall know that there is none like me in all the land. (Shemos 9:14)

Rashi takes note that from this posuk (verse) we may derive that the plague of hail was equal to all the other plagues combined. (This is true according to the Ma'harsha's version of Rashi as well as the standard version according to the interpretation of the Mizrachi.) What was unique about the plague of hail that gave it the status of being considered equal to all the other plagues combined? Further why only concerning this plague did Pharaoh declare, "This time I have sinned, Hashem (G-D) is the righteous One and I and my people are the wicked ones." Shemos 9:27)

Rav Baruch Epstein zt"l in his sefer (book) Tosefes Bracha takes note that when Pharaoh asked Moshe (Moses) to entreat Hashem that the hail stop, he did not mention the word "rain." However, later when the posuk records that that the hail stopped the posuk says, "the hail and the rain did not come down to earth" (Shemos 9:33). Further, when Pharaoh saw that the plague ended the posuk says "Pharaoh saw that the rain, hail and thunder ceased and he continued to sin" (Shemos 9:35) Why is the word "rain" not mentioned in Pharaoh's request but is mentioned twice later when the plague actually came to an end?

In his answer, Rav Epstein preliminarily quotes a posuk in parshas (section) Eikev. The posuk says "For the land to which you come (Eretz Yisroel) to take possession is not like the land of Egypt from where you left, where you would plant your seed and water it by your foot like a vegetable garden. However the land to which you cross over to take possession of is a land of mountains and valleys, by the rain of the heavens it drinks water" (Devarim 11:10,11). Commenting on this posuk, Rashi contrasts the difference between Eretz Yisroel (the Land of Israel) and Egypt. The land of Egypt would require you to bring water from the Nile by your foot and to irrigate it. You must wake from your slumber and toil. The land that is low drinks but not that which is high. You would bring up the water up from the low land to the high lands. However concerning Eretz Yisroel it is written, "by the rain of the heavens it drinks water." You sleep on your bed while Hashem waters the low land and the high land, both that which is in the open and that which is not in the open together.

From the above posuk and Rashi's commentary we learn what a wonderful blessing it was to live in a land that is watered by Hashem's rain instead of living in a land that required the toil of irrigation.

Rav Epstein explains that the destructive hail was accompanied by rain. This is indicated in the posuk, which says that, "Hashem rained hail upon the land of Egypt" (Shemos 9:23), instead of it simply saying that Hashem caused hail to descend upon the land of Egypt. The phenomena of rain in Egypt was cause of great excitement. Although the destruction wrought by the hail prevented the Egyptians from enjoying the blessing of rain yet it made them aware of something that they never had but could have desperately used.

When Pharaoh begged Moshe to entreat to Hashem that the hail stop he was careful not to request that the rain stop as well. This explains why there is no mention of rain in Pharaoh's request. As far a Pharaoh was concerned he would prefer that the rain continue, as this would be a great blessing for his country. Hashem punished Pharaoh not only by smiting the land with hail but by also putting and end to rain when the hail ceased. The posuk continues to record Pharaoh frustration and it says that when Pharaoh saw that the rain had stopped as well, his heart was hardened and he refused to send out the People.

With this in mind we could perhaps answer our previous questions. There are two ways one can punish a sinner. The first way is simply to bring suffering or punishment upon the individual. The second way is to show the sinner what reward he would have received had he not sinned. When the sinner sees what he has been denied due to his evil ways, he is filled with pain and grief. This type of punishment can be far more powerful then the first type. Indeed the commentators explain that this is the form of punishment a sinner receives in Gehenom. In the next world a person perceives what spiritual pleasure he has lost due to his evil deeds in this world. This pain burns within him. This is the fire of Gehenom.

The plague of hail was unique in that it was accompanied by the blessing of rain. Rain would have been a great gift for Egypt. Had there been rain in Egypt the people would be able to spend their time more productively instead of toiling to irrigate the land. The rain that accompanied the hail was a tease to the Egyptian people that they were not worthy of receiving rain due to their evil ways. In contrast, the Jewish people were the ones destined to enjoy the blessing of Eretz Yisroel, the land blessed with rain.

Chazal (Our sages of blessed memory) teach us that the composition of the hail was water on the outside and fire within. This character of the hail defined the nature of the suffering. When the Egyptians were made aware of the rainwater that they did not deserve a painful fire burned within them.

The plague of hail was severe in that not only did it bring destruction but also brought suffering in its wake. It was a combination of both types of punishment mentioned above. Therefore it is considered equal to all the other plagues combined. Since this revelation caused the Egyptians to reflect that they were truly not worthy of blessing, Pharaoh was awakened to declare, "Hashem is the righteous One and I and my people are guilty ones."

Therefore say to the children of Israel: I am Hashem, (G-D) and 1) I shall take you out from under the burdens of Egypt; 2) I shall rescue you from their service. 3) I shall redeem you with an outstretched arm and with great judgments. 4) I shall take you to me for a people and 5) I shall be a G-d to you; and you shall know that I am Hashem your God, who takes you out from under the burdens of Egypt 6) I shall bring you to the land about which I have raised my hand to give it to Avraham Yitzchak and Yaakov (Abraham, Isaac, and Jacob) and 7) I shall give it to you as a heritage - I am Hashem.

Chazal (Our sages of blessed memory) teach us that the four cups of wine that we drink at the seder correspond to the four expressions of redemption. If we take a careful look at the posukim (verses) where these expressions appear we will note that there seem to be more. Indeed, some commentators explain that the cup we pour for Eliyaho Hanavi (Elijah the Prophet) corresponds to the fifth expression of "I shall bring you to the land." We may thus ask, why did chazal count only four? The answer is that chazal were only counting expressions that relate specifically to the holiday of Pesach (Passover). The remaining expressions correspond to events that occurred after the Exodus, namely matan Torah (The Giving of the Torah) and thereafter.

We may note that the posukim mention seven expressions of redemption. They are: 1) I shall take you out, 2) I shall rescue you, 3) I shall redeem you, 4) I shall take you to me, 5) I shall be a God to you, 6) I shall bring you to the land 7) I shall give it to you as a heritage. What is the significance of these seven expressions?

In the sefer (book) Moadei Yisroel, Harav Shlomo Goren z"l notes that in our twenty-four sifrei hatanach (Books of the Scriptures) it is recorded that the Jewish people as a whole offered the karbon pesach (Passover sacrifice) seven times. They are as follows: 1) During the actual Exodus (Shemos 12:28). 2) Exactly one year after the Exodus as the Jewish people encamped in the desert (Bamidbar 9:1-3). 3) In the era of Yehoshua, after the Jewish people entered Eretz Yisroel and encamped in Gilgal. (Yehoshua 5:5). 4) In the era of Shaul Hamelech as he prepared the Jewish people for war against Amalek (Shmuel I 15:4, see Targum Yonason). 5) In the era of Chizkiyahu Hamelech (Divrei Hayamim II 30:5). 6) In the era of Yoshiyahu Hamelech (Divrai Hayamim II 35 1-13). 7) In the era of Ezra, as the Jewish people inaugurated the second Beis Hamikdash (Ezra 6:19-22).

It goes without saying that all the years that the Jewish people occupied Eretz Yisroel (the Land of Israel) the karbon pesach was certainly offered. The posukim need not teach us this for Tanach is not a history book. Tanach records only significant ethical and moral lessons in history. Thus, if Tanach chose to emphasize specifically these seven incidences when the Jewish people offered the karbon pesach, obviously there is special significance.

Let us suggest that the above seven expressions of redemption correspond to the seven times the Jewish people celebrated the pesach offering in Tanach (Scriptures).

The first expression of redemption is "I shall take you out of Egypt." This clearly corresponds to the actual Exodus where the Jewish people offered the karbon pesach on the eve of leaving Egypt.

The second expression is "I will save you." This correspond to the karbon pesach that the Jewish people offered in the desert. Here, for the first time the Jewish people actually felt that they had been saved from their oppressors. In the previous year as they offered the karban pesach in Egypt they still felt the danger of their enemies. Now a year later after the sea of reeds spit out the dead Egyptians, the Jewish people were assured that their enemies were dead. Now they could truly consider themselves saved. In addition, we may suggest that at this point the Jewish people completed their first full year of miraculous survival in the desert. Thus, they offered the karbon pesach with the feeling of appreciation that they were saved from the great dangers of the desert.

The third expression is "I shall redeem you." This correspond to the karbon pesach that the Jewish people offered as they entered Eretz Yisroel. In parshas behar the word geulah (redemption) is used extensively in reference to redeeming land and property that one sold or has ancestral claims to. Eretz Yisroel is our ancestral land. Hashem promised the land to our forefathers Avraham Yitzchak and Yaakov. When the Jewish people entered Eretz Yisroel and took possession of Eretz Yisroel the concept of geulah was realized in its fullest meaning. Thus when the Jewish people offered the karbon pesach as they entered Eretz Yisroel in the time of Yehoshua, it was with a true sense of "I shall redeem you."

The forth expression is "I shall take you to me for a people." This expression corresponds to the karbon pesach offered in the time of Shaul Hamelech (King Shaul). The Gemara teaches, "There is no such thing as a king without a people." Conversely, we may say that there cannot be a people without a king." The Gemara teaches that the kingdom of the earth has the likeness to the Kingdom of Heaven. Shaul Hamelech was our first king and his sovereignty advanced the Jewish people as a nation. The relationship between a human king and his nation is only a reflection of the relationship between Hashem and his people. Shaul's sovereignty highlighted our relationship with Hashem as His people. Thus, the karbon pesach offered this time was offered with a feeling of "I shall take you to me for a people."

In addition we may suggest that this karbon was offered at the time that the Jewish people prepared for war with Amalek. Amalek is described in the Torah as the first nation. This is interpreted to mean a powerful nation. At this time we offered the karban pesach with the awareness that we are the nation of Hashem and thus have no need to fear even the first nation.

The fifth expression is "I shall be a God to you." This corresponds to the karbon pesach offered in the era of Chizkiyahu Hamelech. Ever since the time when the kingdom of the Jewish people was divided between malchei Yehudah and malchei Yisroel, (Kings of Judea and Kings of Israel) the ten tribes of Malchei Yisroel were not permitted to ascend to Jerusalem and offer sacrifices. As for a replacement for the Beis Hamikdash, Yeravom ben Nevat constructed his own altar and offered sacrifices upon it, not according to halachah. During these years it seemed as though there were two gods for the Jewish people. One, for the followers of Malchei Yehudah and another for the followers of Malchei Yisroel. Chizkiyahu Hamelech (King Hezekiah) unified the kingdoms. He demanded that the ten tribes of Malchei Yisroel reunite with Malchei Yehudah and offer together the karbon pesach in Jerusalem. The Karbon was offered with a feeling of "I shall be to all of you as a God." We may note that the posuk does not say "to you" in the singular but in the plural. The posuk conveys that the time will come when all the various factions of the Jewish people will reunite and Hashem will be a God over all as during this era.

The sixth expression is "I will bring you to this land." This corresponds to the era of Yoshiyahu Hamelech (King Josea). The Gemara (Arachin 33a) teaches in the name of Rebbi Yochanan that Yermiyahu Hanavei restored the ten lost tribes and Yoshiyahu Hamelech ruled over them. The commentators explain this to mean that Yermiyahu restored only part of the ten lost tribes as we have a tradition that they will not be restored. Nevertheless, a significant number of those who had been exiled returned to the land. Certainly during this period the Jewish people offered a karbon pesach accompanied by a feeling of "I will bring you to the land."

Finally the last expression is "I shall give it to you as a heritage." This corresponds to the karbon pesach offered during the time of Ezra. In the era of Ezra the Jewish people re-captured Eretz Yisroel and rebuild the Beis Hamikdash. The Gemara teaches, according to one view, that the sanctity of the land during the era of the first Beis Hamikdash (Temple) was not permanent. The land only retained its sanctity while the Jewish people occupied the land. When the first Beis Hamikdash was destroyed and the Jewish people went into exile the sanctity departed. However, the sanctity bestowed to the land with the second conquest was permanent and did not depart even with the destruction of the second Beis Hamikdash and our exile. Just as an inheritance is permanent and not subject to change, likewise it was during the second conquest that Eretz Yisroel received its permanent status of holiness and its character of an inheritance. Thus, we may assume that during the time of Ezra, the karbon pesach offered was accompanied with a feeling of "I shall give it to you as a heritage."

The Exodus is not limited to the actual story of our emancipation from Egyptian bondage. The Exodus is a recurring theme in Jewish history. Every generation has its obstacles and challenges. When we as a nation overcome our hardships, we are reliving the Exodus. This is highlighted by the offering of a karbon pesach at seven critically challenging moments in our history. Indeed, we recite in the haggadah, "In every generation they stand up to destroy us but Hashem saves us from their hands." Let us note that the word "they" is not limited to our enemies but also to the Yezer Harah,(Evil Inclination) particularly its destructive impact on interpersonal behavior. Hashem gives us the strength to overcome these destructive tendencies.

It is noteworthy that the seven expressions of redemption are sandwiched between the repetition of the phrase "I am Hashem." What is the significance of this?

The first two attributes of mercy are "Hashem, Hashem." Chazal were troubled as to how the same name of Hashem can refer to two separate attributes of mercy. They explained that the first "Hashem" relates to the attribute of Hashem's mercy before we sin. Due to Hashem's knowledge of future events, our future sins are revealed before Him. The attribute of Divine Justice demands that we be punished in advance for the sins that we will commit. Nonetheless, Hashem has mercy on us and does not hold us responsible in advance. The second "Hashem" correspond to Hashem's mercy after we sin. Even after we sin and are surely deserving of punishment Hashem still has mercy and withholds punishment.

Just as the repetition of Hashem's name is interpreted as referring to His mercy with relation to the past and the future so too we may suggest this applies to the seven expressions of redemption. The repetition of the phrase "I am Hashem" signifies that as we read about the past seven expressions of redemption, we must believe that all seven expressions of redemption will occur again in the near future.

Behold, with the staff that is in my hand I shall strike the waters that are in the river and they shall change into blood. (Shemos 7:17)

Commenting on this posuk, the Midrash quotes Rebbi Yehudah who says that the weight of Moshe staff was four hundred sah. It is interesting that the same Rebbi Yehudah later in Parshas Ki Sisa says that the luchos also weighed exactly four hundred sah. This is difficult to understand because seemingly the size of the luchos were much larger then the size of Moshe's staff. How then can they have the same weight? The answer does not lie in the materials used since in both places Rebbi Yehudah explicitly informs us that they were made from the same Safhir stone. Obviously the miracle of these two objects having a greatly different size yet the same weight tells us there is a strong connection between the two.

Perhaps the message is that Torah is compared to the staff of Moshe. Just as the staff of Moshe was instrumental in bringing many of the makos and thus demonstrated to Klall Yisroel as well as Mitzrayim that Hashem is in control, so to should each individual hold the Torah as his staff and let it guide him through life with the knowledge that Hashem is in control. The Torah was not just brought down to this world to sit on a shelf and be ignored but was meant to be used and serve as a guide of life, just as a staff is used to assist and guide an individual.

There is one difficulty though in the statements of Rebbi Yehudah. Why does he measure the weight of the staff and luchos in terms of sah. The sah is a measurement of volume not weight. For measurements of weight Chazal have many other words, like kor, chomer, lesech eiphah, omer, etc.

To answer, let us first suggest that weight and volume symbolize quality and quantity. An Item of great weight has much substance. However weight alone does not tell us anything about the quantity i.e., volume. On the other hand a measurement of volume tells us about the size or quantity of an item but nothing about its quality i.e., its density or weight. It may be true that a pound of feathers weighs the same as a pound of gold but there is a vast difference in terms of quality and quantity.

Rebbi Yehudah is teaching that Torah is weighed in volume. If we want to attain quality i.e., weight, we need four hundred sah. A sah is a measure of volume. Four hundred is the letter tav, which represents the largest number in the Hebrew alphabet. Four hundred sah can thus be interpreted as great quantity. Without a quantitative performance of Torah and Mitzvos there is no way we can achieve a qualitative performance. Quality with regard to Torah and Mitzvos only comes through much patience and practice. Only then can we hope that our Torah and Mitzvos will carry some weight.

6:2 And G-D spoke to Moshe and He said to him, "I am Hashem."

6:3 And I appeared to Avraham, to Yitzchak, and to Yaakov (Abraham, Isaac, and Jacob) with (My Name of) 'Kel Shakai' and I did not make known to them my name of 'Hashem.'.

6:4 And I also established my covenant with them to give them the Land of Canaan, the land of their sojourning where they stayed.

In his commentary on these verses, Rashi states that from the time of the forefathers through Moshe (Moses), G-D did not fulfill his promise to the forefathers. That is, G-D never gave them the Land of Canaan.

This is difficult to reconcile with the following verse in Genesis where Hashem is speaking to Yaakov:

35:12 I will give to you the land that I gave to Avraham and to Yitzchok. And I will give that land to your children.

This verse states that G-D had already given the land to Avraham and Yitzchok. It also implies that G-D will give the land to Yaakov during his lifetime. We would certainly expect this to be fulfilled.

How do we understand these verses?

Furthermore, the book of Genesis does not record our forefathers' ownership of any land in Canaan except for some small parcels in Chevron (Hebron) and Shechem (Nabulus). Perhaps Avraham owned some real-estate in Be'er Sheva and perhaps Yitzchok owned some land in Gerar, but that appears to be all of their holdings.

What is the Torah trying to tell us?

The following came to mind.

We assumed that G-D promised to give our forefathers the physical ownership of the land. That is, they will be the owner and they will act like owners. Perhaps we can understand Genesis 35:12 to mean that G-D will give the land to the forefathers in name only. They will be full owners, even though other people may live on the land and act like owners.

This land will always be associated with them and their descendants forever. It is the land of Avraham, Yitzchok, and Yaakov and it is the land that is promised to their children. It is an everlasting association that survives and transcends the behavioral ownership of other people. As it is a decree of G-D, it provides legitimacy and a basis for the future physical ownership of the land. It puts the ownership of others in a temporal light.

Viewed in this manner we can indeed see the fulfillment of this promise throughout Jewish history, up to and including the time when all of the Jewish people will be restored to their status and to their land.

Bo

It shall be a sign on your hand and for totafos between your eyes, for with a strong hand Hashem (G-D) brought us out of Egypt (Shemos 13:16)

In this week's parsha (Torah reading) we learn about the mitzvah (commandment) of tefillin.

Chazal (Our sages of blessed memory) tell us that there is place on the head for one to bind two teffilin (Eruvin 95). According to one opinion in the Talmud this is true with regard to the arm as well. The simple meaning of this statement is that that there is enough physical space on the head and arm to accommodate two pairs of teffilin at the same time. This certainly does not mean we are allowed to wear two pairs of teffilin simultaneously, this is forbidden due to of the prohibition of not adding to the mitzvos of the Torah. The point of this teaching is that we do not have to be exact as to where the tefillin rest on head because there is enough room for more then one pair, leaving us a safe margin of error. The Talmud in Mesechta Eruvin relates additional practical applications of this teaching in regard to what one should do if he finds teffilin in a public domain on Shabbos. Parenthetically, it should be mentioned that in modern times due to technological advances in the making of tefillin where the average size of our teffilin is significantly larger then the size of teffilin of earlier times, this rule may no longer be true in practice. Furthermore, there is also a discussion among the commentators if this teaching refers to the physical space of the head in width or length.

The words of Chazal may be interpreted on many different levels. In addition to its simple meaning let us suggest a homiletic interpretation.

At the end of the parsha the Torah repeats the mitzvah of tefillin twice within a few posukim (13:9, 13:16). Why did the Torah repeat the same mitzvah twice so close together?

The Rashbam in his commentary on the Torah appears to address this difficulty. He explains that the second mention of teffilin is not a repetition of the commandment to bind the teffilin upon one's arm and head but rather part of the reply that a father is instructed to give his son. The Torah says, "When your son will ask you at a later time, 'what is this' you should say to him 'with a strong hand Hashem brought us out of Egypt from the house of slavery.'" The Torah continues to instruct the father to tell his son how Hashem killed every firstborn in the land of Egypt and that is why we sacrifice every firstborn animal and redeem every firstborn child. Finally the Torah instructs the father to tell his son to bind a pair of teffilin upon is arm and head. The Rashbam proves that this is the correct interpretation because the posuk (verse) concludes in the plural form, "for with a strong hand Hashem brought us out of Egypt. If this posuk is part of the father's reply to his son it is understandable why it is written in plural. However, if this is a commandment of Hashem it should have said "Hashem brought you out of Egypt."

Thus we see that the Torah has commanded us to wear teffilin twice within a few posukim. However, the first commandment is direct from Hashem. The second is through the instruction of our parents.

The mitzvah of teffilin represents the concept of binding oneself to Hashem. There are two ways in which we are commanded to connect to Hashem. The first is through our parents, Our understanding of Hashem and our relationship to Him is based on the teachings and heritage of our parents and forefathers. However, one is also obligated to build upon this foundation by contributing his own unique service to Hashem. These are the two commandments of teffilin, to connect to Hashem through one's parents and independently.

We many now understand the homiletic meaning of the words of Chazal. There is place on the head (and arm) to bind two sets of teffilin. When we bind ourselves to Hashem it must be both with the heritage of our forefathers and with our own unique contribution.

In this week's parsha we learn about the plague of frogs.

In perek shira we find that the song of the frogs are the words "Blessed is the name of His glorious Kingdom forever and ever." The commentators note that this expression is unique in that it is the only song in perek shira that is not a posuk (verse) in the Torah. We are very familiar with this expression. Indeed, we recite it twice daily after the first posuk of the Shema. We recite it immediately after we bind upon ourselves the head teffilin and we recite it three times out loud at the conclusion on Yom Kippur. Why is this expression the song of the frogs?

In order to gain a better understanding of the nature of this expression we must study a Halacha (law) found in Shulchan Aruch (OC 206). If an individual accidentally recites a blessing in vain he is required to immediately say "Blessed is the name of His glorious Kingdom forever and ever." When one recites a blessing in vain there is a slight to the honor of Hashem's (G-D)Holy Name because it was mentioned for no apparent reason.

It is important to note that a blessing said in vain is not false. One may praise Hashem every moment of the day for everything and anything, however chazal (our sages of blessed memory) did not permit a person to recite a blessing with Hashem's name if there is nothing tangible or an obvious event or occasion. In the words of the commentators one may not mention Hashem's name unless there is something for it to rest upon.

When a blessing is recited for no reason we attempt to correct the slight of honor to His name by giving the name of Hashem a place to rest upon. This is accomplished with the recital of "Blessed is the name of His glorious Kingdom forever and ever." Now in retrospect, we consider the mention of Hashem name as a vehicle to give praise to His Glorious Kingdom.

We may use this idea to explain why we mention this expression after we recite the first posuk of shemah. The words of Shemah are "Hear Yisroel Hashem is our G-d, Hashem is One." This expression is interpreted by Rashi as meaning, Hashem who is currently recognized only as our G-d will one day be recognized as G-d of the entire world.

The mention of this posuk in our prayers is problematic because currently His Name is not recognized over the entire world. At this moment the mention of His name in reference to this concept is premature. At this moment there is nothing tangible for His name to rest upon. To counteract this problem we say, "Blessed is the name of His glorious Kingdom forever and ever."

Another example of this concept is found with regard to the head tefillin. The posuk says "All the nations of the world will see that the name of Hashem is upon you and will be afraid of you." Chazal explain that this refers to the head teffilin. However, today when we recite the blessing on the head tefillin and bind them to our head the world is not afraid of the Jewish people. The fulfillment and symbolic meaning of this Mitzvah is premature. The name of Hashem is mentioned but there is nothing yet tangible for it to rest upon. We solve this problem by saying "Blessed is the name of His glorious Kingdom forever and ever."

We may now understand why this expression is special to the frogs. The Torah records how Moshe asked Pharaoh to challenge him by telling him exactly when he wanted the frogs to retreat. Pharaoh answered tomorrow. Chazal explain that Moshe prayed at that very moment that the frogs should retreat the following morning. There was a delay between the prayer of Moshe and its fulfillment. Indeed this is the only plague where we find such a delay. The name of Hashem had been invoked but nothing yet had happened. Hashem's name had been mentioned but had nothing yet to rest upon. The frogs therefore croaked the song "Blessed is the name of his glorious Kingdom forever and ever."

Every firstborn in the land of Egypt shall die from the firstborn of Pharaoh who sits on his throne to the firstborn of the maidservant who is behind the millstone and all the firstborn of the animal. (Shemos 12:6)

In this week's parsha (Torah reading) we learn about the tenth plague, the slaying of the firstborn. Hashem (G-D) declared that he would slay every firstborn in the land of Egypt, from the firstborn of Pharaoh who sits on this throne to the firstborn of the maidservant. Later in the parsha (12:29), at the actual time of the slaying of the firstborn a similar posuk (verse) appears but substitutes the 'firstborn of the maidservant' with the 'firstborn of the captive in the dungeon.' Rashi in his first interpretation explains that the firstborn of the maidservant and the firstborn of the captives were slain for different reasons. The firstborn of the maidservants were slain because they were citizens of Egypt who mistreated the Jewish people. Although the maidservants were on the bottom rung of the Egyptian social ladder, they did possess a minimal degree of power which they exercised to harm the Jewish people. The firstborn of the captives however, were not citizens and had no power to harm the Jewish people. They were killed because they rejoiced in the suffering of the Jewish people.

In the sefer (book) Birchas Ish, Rav Shain uses this idea to explain a textual difficulty that many of the commentators discuss. On the one hand the Torah tells us that Hashem Himself would slay every firstborn in Egypt and not delegate this task to an angel (11:4). On the other hand the Torah says that Hashem would not allow the angel of destruction to enter the Jewish homes when it slays the firstborn of Egypt (12:23). This posuk indicates that an angel performed the slaying of the firstborn not Hashem. Rav Shain answers that Hashem Himself only killed the citizens of Egypt in punishment for mistreating the Jewish people. This included the firstborn of Pharaoh to the firstborn of the maidservant. However the firstborn captives who were not citizens and had no power to mistreat the Jewish people but rejoiced in their suffering were killed by an angel. Rashi explains that the Jewish people needed protection from this angel, for once a destructive angel is given permission to kill it does not differentiate between the guilty and the innocent.

Rav Shain continues to note that the Jewish people in Egypt were considered both residents and captives. From the time of Yosef (Joseph) the Jewish people were given the status of Egyptian citizens. Subsequently they were enslaved and treated as captives. On this evening there were two decrees. (1) To slay the firstborn citizens of Egypt. (2) To slay the firstborn of all captives. The former was to be performed by Hashem and the latter by a destructive angel. Every firstborn in Egypt was in either one category or the other, not both. Only the Jewish people found themselves subject to both decrees. They were citizens and captives. Hashem spared the Jewish people from both decrees.

In commemoration of Hashem killing the firstborn of Egypt and sparing the firstborn of the Jewish People the Torah commands us to redeem every firstborn child by giving five coins to a kohen. It is customary to celebrate the redemption ceremony with a lavish feast. Moreover, the custom is to perform the redemption ceremony in the middle of the feast unlike other mitzvos like circumcision. There we first perform the circumcision and then begin the meal. This custom seems to indicate that rejoicing is an integral part of the redemption ceremony. Why is this so?

We may suggest that the joy that accompanies the redemption of the firstborn is in commemoration of the second act of salvation, namely that Hashem did not allow the angel dispatched to kill the firstborn captives to harm the Jewish people. The firstborn of the captives were not slain because they actually harmed the Jewish people, they were not is a position to do so. Their sin was that they rejoiced in the suffering of the Jewish people. Once the angel was given permission to kill, the Jewish people needed protection for they were also captives. Just as we redeem every firstborn in commemoration of our lives being spared despite the fact that we were citizens we also commemorate the fact the Hashem took note of how our enemies rejoiced in our suffering and punished them. We are the ones who rejoice not our enemies.

Behold, at this time tomorrow I shall rain a very heavy hail such as there has never been in Egypt, from the day it was founded until now. (Shemos 9:18)

In this week's parsha (Torah reading) we learn about the plague of hail. Rashi, commenting on the words "at this time tomorrow" writes that Moshe (Moses) scratched a mark on the wall and said to Pharaoh that tomorrow when the sun's rays reach this point the hail will descend. It is noteworthy that only with regard to the hail was the moment of its arrival predicted with such precision. All other plagues began as Moshe or Aaron performed a specific action as commanded by Hashem (G-D) or on its own at a non specific moment. Even regarding the last plague, the slaying of the firstborns we find Moshe telling Pharaoh that it will occur 'approximately' at midnight.

The birth of Yitzchak (Isaac) was also predicted with a scratch on the wall. Rashi (Bereishis 21:2) says that a year before the birth of Yitzchak, the angel who was visiting Avraham (Abraham) etched a scratch on the wall and told him that next year when the sun's rays reach this mark Sarah will give birth to a child. What is the connection between the plague of hail and the birth of Yitzchak in that both were predicted in a similar fashion?

Perhaps both the birth of Yitzchak and the plague of hail represent the concept of yiras shamayim, i.e., fear of heaven. Chazal (Our sages of blessed memory) tell us that Yitzchak represents the trait of fear. Yitzchak's father, Avraham introduced the trait of love for the Jewish People. We thus find Avraham associated with kindness, an outgrowth of love for another person. However, at times there is a need to balance love with fear. This was Yitzchak's contribution. Indeed, Yitzchak's association with the trait of fear is mentioned to in the Torah. The posuk says "And Yitzchak trembled a great trembling …" (Bereishis 27:33). And Yaakov swore by the dread of his father Yitzchak (Bereishis 31:53).

Similarly, the plague of hail was a test of the Egyptian people's fear of heaven. Moshe clearly warned them to gather in their livestock and possessions before the coming of the hail so that they would not be destroyed. The Torah tells us that those who feared the word of Hashem brought inside their servants and livestock and whoever did not take the word of Hashem to heart left their servants outside in the field (Shemos 9:20-21). The plague of hail was the only plague that the Egyptians could have avoided. They had free will. All they needed to do was exercise their free will to be saved.

Chazal tell us that everything in this world is in the hands of heaven except for fear of heaven (Berachos 33b). Chazal further teach us that the only thing Hashem has in his storehouses is a treasure of fear of heaven. (Berachos 33b) Thus the greatest satisfaction Hashem has is when man exercises his free will to fulfill His will. We may suggest that this is why both the birth of Yitzchak and the plague of hail were announced and predicted with a scratch on the wall. This tangible mark of time indicates a yearning for the moment of arrival. Actions of man that express fear of Hashem are truly the only yearning of Hashem.

The posuk (verse) says "It will shine for those who fear my name a sun of righteousness …" (Malachai 3:20). The posuk simply means that those who fear Hashem will benefit from the rays of Hashem's Divine Presence. We may homiletically interpret the posuk as referring to those marks mentioned above. Just as these two moments in time were awaited for by the creation of a scratch that would be illuminated by the rays of the sun at a precise moment, likewise throughout history there are many moments that Hashem looks forward to. Hashem who knows the future recognizes that these moments will bring with them expressions of fear of heaven. Thus the posuk may be interpreted as meaning that Hashem yearns for the moment when the rays of sun will shine on those scratches (the moments) when man will exercise his free will in an expression of yiras shamayim.

It was at midnight, and Hashem (G-D) smote every firstborn in the land of Egypt from the firstborn of Pharaoh sitting on his throne to the firstborn of the captive who was in the dungeon and every firstborn animal. (Shemos 12:29)

In this week's parsha (Torah reading) we learn about the Mitzvah (commandment) of redeeming the firstborn (Shemos 13:1). The Torah requires us to redeem every firstborn child from a kohen (Priest) in commemoration of the event that Hashem smote every first born Egyptian at the time of our redemption. In Shulchan Aruch it is recorded that this mitzvah is to be accompanied with the shechiyanu blessing and a lavish festive meal. Generally, a shechiyanu blessing is only recited at joyous occasions.

It is noteworthy that there is another time we commemorate this event. It is an ancient custom that every firstborn fasts Erev Pesach (Passover eve) in commemoration of the event that Hashem smote every first born Egyptian and saved every Jewish firstborn. The commentators explain that by fasting we recognize that we were no more deserving to be spared from death than the wicked Egyptian firstborns. It was only due to Hashem's kindness that the Jewish firstborns were spared. Today it has become widespread custom to shorten the fast by participating in a siyum (celebration for the completion of study) or by giving charity.

It seems a bit odd that in commemoration of the same event we do two opposite things. On the one hand we enjoy a lavish festive meal at the redemption ceremony but also fast annually. How do we reconcile this contradiction?

Perhaps we may answer this by taking note of a posuk (verse) in this week's parsha. The posuk says that Hashem killed every firstborn in the land of Egypt. The posuk does not stop there, it goes on and gives two examples. The posuk continues "from the firstborn of Pharaoh sitting on his throne to the firstborn of the captive who was in the dungeon." Incidentally, the Targum interprets the first part of the posuk to mean the first born of Pharaoh who was destined to inherit the throne and serve as king of Egypt. We may ask why was it necessary for the Torah to give two examples. The Torah already informed us that Hashem smote every firstborn in the land of Egypt.

Perhaps the Torah is trying to allude to two different acts of kindness that Hashem performed for the Jewish people. First, Hashem smote the firstborn of Pharaoh. Pharaoh's firstborn was the most respected man in the land of Egypt. It was he who was destined to succeed his father as ruler. His death was meant to serve as a point of contrast for the Jewish People. Hashem was showing the Jewish people that they by contrast would be become the most respected nation in the world. Indeed the posuk says "My child, My firstborn Yisroel."

Second, Hashem also killed the lowly firstborn captives in the dungeons of Egypt. This also was meant to serve as point of contrast for the Jewish people. Hashem reminded the Jewish people that they too were similar to the firstborn captive in the dungeon due to the spiritual descent. Nevertheless, Hashem guaranteed that they would be redeemed. Hashem provided them with the two Mitzvos, the karbon (sacrifice of) Pesach and circumcision with which they were able to earn merit and their redemption.

We may suggest that the two ways we commemorate the redemption of the firstborn correspond to the two examples the Torah uses with regard the death of the firstborns of Egypt.

The Mitzvah of redeeming the first born and the lavish celebration that accompanies this Mitzvah corresponds specifically to the fact that Hashem smote the firstborn of Pharaoh. Pharaoh's firstborn was the most respected man in all of Egypt. In contrast to his death, Hashem took the Jewish people out of Egypt and elevated them to the status of His firstborn as the posuk says "My Child the firstborn Yisroel." This is certainly a reason to celebrate. Thus, the Mitzvah of redemption is accompanied with a lavish meal.

The second type of commemoration is the fast we observe Erev Pesach. This corresponds to the event that Hashem smote the firstborn captive imprisoned in the dungeon. This example reminded the Jewish people that they too were at a low spiritual level and were undeserving of redemption. It was only due to Hashem's kindness that He provided them the two Mitzvos of Karban Peshach and circumcision that gave them the ability to earn their redemption. In commemoration of this we need to fast.

And it shall be for you as a sign on your arm and a remembrance between your eyes.(Shemos 13:9)

At the end of this parsha (portion) we are introduced to the mitzvah (commandment) of teffilin. It is noteworthy that this mitzvah is positioned right in the middle of the Exodus, specifically, between the final plague of the slaying of the firstborns and the splitting of the sea of reeds. We may ask, why was this mitzvah singled out from all the others and taught precisely at this moment?

A key characteristic of the Exodus was that it took place in a state of haste. Indeed, one of the reasons why we eat matzah on pesach (Passover) is so that we remember the haste in which we left Egypt. As we rushed out of Egypt we did not have enough time to allow our dough to rise (Shemos 12:39). The karbon pesach (Passover sacrifice) was also eaten in the spirit of haste. This is seen in the law where we were required to eat it while wearing shoes and with our staff in our hand (Shemos 12:11). This is symbolic of a person who is in a rush and prepared to move on the spur of the moment. We may ask, why did Hashem (G-D) bring about the Exodus in a state of haste? Why didn't Hashem allow us to leave Egypt at a slower pace where we would have been given the opportunity to properly absorb the significance of the event?

To answer this question, let us suggest that this is what the mitzvah of teffilin is coming to address. In is noteworthy that teffilin also contains the character of haste. Teffilin is unique in that it is a single mitzvah that has two separate and distinct parts. One part is the hand teffilah and the second is the head teffilah. Halacha (Jewish law) requires that we do not delay between the binding of the hand and head teffilin. In other words the binding of the teffilin must be done in haste. Indeed, the Gemara teaches that one who delays between the two by speaking has committed a serious sin and should not participate in battle, lest he be harmed due to this sin. We may ask, what is the reason why the teffilin must be bound in haste? In truth, the two teffilin are separate mitzvos. This is seen from the fact that when one cannot fulfill one of the two he is still obligated to fulfill the other. Why then must they be fulfilled together in haste?

The teffilah of the arm is symbolic of one's actions. The binding of the hand teffilah is symbolic that one must act according to the rules that the Torah has set. The head teffilah is symbolic of intent. The binding of the head teffilah is symbolic that our intentions must be for the sake of Heaven. The significance of connecting the hand teffilah to the head teffilah in haste symbolizes that one's actions must be directed toward a purpose and not just done out of habit. Even a mitzvah can be performed out of habit. For a Jew, there is no such thing as habit; everything must be done for a reason or with a purpose. From the fact that teffilin are two separate mitzvos we recognize the danger that our actions can be divorced from their purpose. However, the fact that we perform them in haste reminds us that our actions should be linked to a purpose, which is for the sake of Heaven

The posuk (verse) says that when the nations of the world will see us they will be frightened. Chazal (Our sages of blessed memory) teach, that this refers to the teffilin of the head. This simply means that when the gentiles see the head teffilin they will be frightened. We may ask, what is it about teffilin that evoke fear? With the above we may suggest that it is the symbolic concept of purpose that evokes fear in the Non-Jews. A gentile recognizes that a Jew lives with a sense of mission and purpose whereas he lives for the moment. For him, this contrast is frightening and is thus seized with fear.

When Hashem appeared to Moshe (Moses) at the burning bush and persuaded him to accept the mission of taking out the Jewish people from Egypt, Hashem informed Moshe that that His purpose in the Exodus was to give us the Torah on Har Sini (Mount Sinai) (Shemos 3:12). With this posuk in mind we may divide the Exodus into two parts. The first part was the actual physical redemption and the second was the purpose, the receiving of the Torah on Har Sini. We may suggest that the actual physical liberation from Egypt is symbolic of the hand teffilah, and the giving of the Torah is symbolic of head teffilah. Just as we understand why the binding of the teffilin must be done in haste, likewise we can now understand why the Exodus was in haste. The purpose of the Exodus was solely for the giving of the Torah. To emphasize that point, there was no time to slow down the pace and focus on the psychical freedom. There is no such thing as freedom for the sake of freedom. The purpose of freedom was solely for the giving of the Torah.

This idea is captured in the well know dictum of chazal. "There is no such thing as a free man except for one who occupies himself in Torah." This may now be interpreted as follows: for the Jewish people as a whole there was no such thing as freedom for the sake of freedom but only for the purpose of the receiving the Torah.

Thus, both teffilin and the Exodus are similar in that they are both made up of two parts. These two parts correspond to action and purpose. In addition, they both have the element of haste thereby conveying that the action is bound to its purpose and intent.

It shall be for you a sign on your hand and a remembrance between your eyes. (Shemos 13:9)

The mitzvah of tefillin is divided into two parts, the head and arm. We also know that the mitzvos (commandments) of the Torah are divided into two parts, the mitzvos between man and his fellow man and the mitzvos between man and Hashem (G-d). Let us suggest that the head tefillin corresponds the mitzvos between man and Hashem and the arm tefillin to the mitzvos between man and his fellow man. With this comparison we can derive a few lessons with regard to the two types of mitzvos.

The arm tefillin is placed on the arm, which represents the actions of man. This teaches us that with regard to mitzvos between man and his fellow man, actions are what count, not good intent. One must be practical with friends and practicability is measured in terms of real benefit provided, not goodwill. On the other hand the head tefillin is placed on the head which represents man's thoughts and will. This teaches that with regard to mitzvos between man and Hashem, good intent is what counts. Hashem does not need our actions, but He does desire our good feelings and will.

A second lesson may be derived form the observation that the donning of the arm tefillin precedes the head tefillin. In addition, when removing the tefillin, first we remove the head tefillin and only then the arm tefillin. The head tefillin may never be worn without the arm tefillin in position. This teaches us that the mitzvos between man and his fellow take precedence over the mitzvos between man and Hashem. A person should never elevate his level of service to Hashem unless he first elevates his performance in the mitzvos between man and man. It is said, that before adopting a chumra (precaution) between man and Hashem e.g. one relating to kashrus (kosher food), a person should better adopt a chumra from the category of mitzvos between man and his fellow man e.g., lashon hara (slander). Likewise, we find that the first Beis Hamikdash (Temple) was destroyed as a result of sins from the category of man and Hashem. However, the exile was relatively short only seventy years. The second Beis Hamikdash on the other hand was destroyed because of unfounded hatred, a sin between man and his friend, and for this we are still in exile today.

Using this idea we can reinterpret a well known statement of chazal (our Torah Sages). In the aftermath of sin of the golden calf, we find that Moshe asked Hashem to reveal Himself. The mefarshim (commentaries) interpret this as Moshe seeking understanding of Hashem. Hashem responded by saying that he would remove his hand and make his back visible. The Gemara (Talmud) interprets this to mean that Hashem told Moshe that he would show him the kesher shel tefillin i.e., the knot of the tefillin, that lies in the back of the head. The mefarshim go on to explain that this means Hashem showed Moshe the daled of the head tefillin. There is a slight problem since it emerges that Hashem only showed the knot of the head tefillin. If so, the word for tefillin should be in the singular i.e., tefilla, not the plural i.e., tefillin. Chazal also teach us (Chulin 9a) that a talmud chacham (Torah scholar) must know how to tie the knot of the tefillin. This is simply interpreted as meaning that a talmud chacham must know practical halacha, even to the extent of knowing how to make the daled of the tefillin.

In addition to the simple interpretations, let us now suggest a homiletic one. Hashem showed Moshe that the way to understand Hashem is to tie the message of both tefillin's together. Only when a human being integrates the mitzvos between man and man with the mitzvos between man and Hashem will he be worthy of understanding Hashem. Likewise it is not enough for a talmud chacham to master both types of mitzvos independently. He must also integrate them into one entity. Every action must be weighed in terms of his relationship with Hashem and its affect upon others. We may further note that this knot of tefillin is compared to the back of Hashem. The Hebrew word used for back is ach'or'ay. This word is also translated as 'later.' The message Hashem told Moshe is that integration only comes 'later.' It is a skill that takes a lifetime to develop. It will only come with much work and effort.

Moshe said, "This is what Hashem (G-D) has said, about the time of midnight I will go out in the midst of Egypt. Every firstborn in the land of Egypt will die, from the firstborn of Pharaoh sitting on his throne to the first born of the Egyptian slave girl behind the millstones and every first-born animal." (Shemos 12:4)

The above posuk (verse) states that at the moment of midnight every first born in the land of Egypt would die. Although the posuk literally says "at approximately the time of midnight," Rashi explains that the use of the word "approximately" was only intended for the Egyptians who were incapable of calculating the exact moment of midnight. In truth the death of the firstborns would occur at the exact moment of midnight. The commentators note that midnight is not a moment in time. When the night is divided into two parts every slice of time is either part of the first half or part of the second half. The Commentators therefore ask that if the intent of the posuk is that death would occur at the first moment of the second half or at the last moment of the first half then it should have indicated so more clearly. How can the posuk use the word midnight, which does not occupy space in time? How could the death of the Egyptians occur at a moment that does not exist?

The Brisker Rav, Rav Yitzchak Ze'ev Soloveichik answers that the moment of death also cannot be defined in time. A person is alive one moment and the next moment he is dead. The exact moment of death cannot be pinpointed to any specific moment in time no matter how short it may be.

We will try to expand on this idea. This world as we know it is defined by time and space. However, this is only true with regard to mundane objects and activities. Something holy and spiritual is not confined to these limits. For example the holiest place on earth was the Holy of Holies. The holiest object on earth was the Ark, which contained the Tablets that Hashem gave the Jewish people. Although the Torah gives precise measurements for the dimensions of the Ark and the chamber of the Holy of Holies, yet chazal (our sages of blessed memory) teach us that the ark did not occupy any space within the Holy of Holies. This is because only in the realm of the mundane are objects limited to space. Thus the ark, which was holy and resided in a chamber that was completely holy, did not possess the constraints of space. The same is true with regard to time. A spiritual experience cannot be defined within the realm of time. The moment of death even for an evil Egyptian firstborn was a spiritual experience. When a soul leaves this world and enters the World of Truth it undergoes a spiritual transformation. Due to the spirituality of the event it cannot be defined within the realm of time.

Hashem was precise when he said the Egyptian firstborns would die at the moment of midnight. Just as the moment of midnight is not defined likewise the moment of death is not defined. During the entire first half of the night the firstborns were alive. However, the first moment of the second half they were dead. At what moment did they die? Midnight.

With this idea in mind we may perhaps explain another mitzvah (commandment) in this week's parsha (Torah reading). The posuk says "This month shall be reckoned to you as the head of months. It shall be to you as the first of the months of the year" (Shemos12:2). Chazal derive from this posuk the requirement to sanctify to beginning of each month based on the lunar year.

The commentators note that most of the world follows a calendar based on the solar year. Why did Hashem instruct us to base our calendar on the lunar year instead?

The solar year is defined by of the orbit of the earth around the sun. It takes approximately 365 days for the earth to complete its orbit. On the 366th day we can precisely pinpoint the beginning of a new year.

In contrast the lunar cycle is based on the orbit of the moon around the earth. It takes approximately 29 and a half days for the moon to complete its orbit. After twelve cycles we have a year. From the vantage point of man, the new moon first begins to appear as a thin sliver near the beginning of the month. It continues to wax throughout the month until the fifteenth day. On this day a full moon is visible. This is due to moon's position relative to the earth and sun. As the month continues the moon begins to wane until it appears as a thin sliver and then disappears completely. It is noteworthy that on all days of the month at least part of the moon can bee seen. The exception to this is the last six hours of the last cycle and the first six hours of the new cycle. During these twelve hours it is impossible to see the moon due to its position relative to the earth and sun. The first moment that the new moon can be seen after the six hours from its new cycle is called the molad. The molad indicates that approximately six hours ago the new cycle had begun. Beis Din at this point sanctifies the new month retroactively from the beginning of that calendar day.

We see that at the exact moment of transition the moon is hidden from the naked eye. This is in contrast to the completion of the solar cycle, which marks the beginning of a new year on the 366th day.

The Torah commands us to sanctify the new moon, symbolic of sanctifying our time with spiritual pursuits. When calculating the calendar, the lunar year serves as our model for our calendar. We see the moon in the latter part of the past month and we see it again in the early part of the new month but not the actual moment of transition. Our inability to define in time the exact moment of our calendar transition reminds us that our experience in this world should be spiritual just as all spiritual experiences are not defined by time.

Beshalach

When Pharaoh's horse came with his chariots and horsemen into the sea and Hashem (G-D) turned back the waters of the sea upon them the Children of Israel walked on the dry land amid the sea. (Shemos 15:19)

In this week's parsha (Torah reading) we read the Shiras Hayam, the song the Jewish people sang to Hashem when He spit the Sea of Reeds.

There is much discussion as to exactly where the shirah (song) ends. Is the above cited verse (Shemos 15:19) part of the shirah or does the shirah end one verse earlier with the words, "Hashem will reign for all eternity?"

The Ramban here in his commentary, as well as Rahsi, Tosfos (Gitten 90a) and the Avudraham are all of the opinion that the verse in question is not part of the shirah. Indeed the Avudraham explains that this is why we repeat in our prayers the verse "Hashem will reign for all eternity." We emphasize that the shirah ends here and not with the next verse. Furthermore, there is a tradition that the song has only eighteen expressions. The verse "Hashem will reign for all eternity" appears to be the eighteenth, indicating that the song ends here. However the Rambam and Rav Avraham Ibn Ezra disagree and hold that the verse in question is part of the shirah.

The issue concerns the awkward opening word of the verse "ki" which has been translated as "When." According to those who are of the opinion that this verse is not part of the shirah, the verse is not an expression of song but a description of when the Children of Israel sang the shirah. The shirah begins with the words "Then Moshe and the Children of Israel sang this song to Hashem." The verse does not tell us when this was, only, "Then." Here the verse fills in the details. It was when the Pharaoh's horse, chariots and horsemen came into the sea etc… that the children of Israel sang this song. Alternatively, the verse serves as an introduction to the next verse that describes how Miriam and her fellow women sang to Hashem. The verse is interpreted as meaning, when Pharaoh's horse, chariots and horsemen can into the sea etc… Miriam gathered all the women and sang shirah. Either way this verse is not an expression of song but a description of when song took place. The Rambam and Rav Avraham Ibn Ezra obviously disagree and hold that this verse is also an expression of song.

In the Torah the text of the shirah is written in a unique style. The text is padded with much blank space. Chazal (Our sages of blessed memory) describe this as a half brick on top of a full brick. In the center of every other line, a block of text appears to rest on two smaller blocks of text leaving a large blank space below.

It is our custom to write the questionable verse together with the major part of the shirah in the unique style of the shirah. This is certainly consistent with the opinion of the Rambam and Rav Avraham Ibn Ezra who hold that this verse is part of the shirah. However, according to the Ramban and others who opine that this verse is not part of the song why is this verse written in the style of the shirah? Perhaps our Torahs are written only according to the Rambam whereas the Ramban would require us to write this verse in the ordinary style. However, this answer is not satisfactory due to fact that we repeat in our prayers the verse "Hashem will reign for all eternity" to show that the song ends here like the Ramban. Furthermore, we do not find much discussion in the commentaries that would indicate that the Ramban would require a different style of writing for this particular verse.

It is noteworthy that this verse is different from the rest of the shirah in that it focuses on the individual Pharaoh. "When Pharaoh's horse came with his chariots etc…" This is unlike the major part of the shirah which is not specific to Pharaoh the individual but to the enemy Egypt the Nation.

We may suggest that there are two perspectives recorded here. The miracle from the perspective of the Jewish people and the miracle from the perspective of Pharaoh. The splitting of the Sea of Reeds was the culmination of the miracles of the Exodus. Pharaoh at this time also witnessed the Might and Greatness of Hashem. Indeed, chazal tell us that Hashem allowed Pharaoh to survive so that he would teach the world Hashem's greatness. This last verse in not our shirah, it's Pharaoh's shirah.

It is our custom that after we recite the silent Shemonah Esrei prayer the leader repeats the prayer out loud. This is done primarily for those who do not know how to pray on their own. They may fulfill their obligation by answering amein after the leader. The only exception is the modim blessing. Here chazal have formulated a special text to be recited by the congregation as the leader recites the modim of the Shemonah Esrei. It is called Modim Dirabanan. Why is this blessing different? The commentators answer; you can not appoint an agent to say thank you. One can only say thank you by himself. It is not enough to answer amein to a blessing that expresses thanksgiving, one must express his thanksgiving personally.

We may suggest that the same it true with regard to shirah. Upon witnessing miracles, one is obligated to sing to Hashem. One cannot appoint an agent to fulfill his obligation. Pharaoh also witnessed the miracles from his own unique perspective. Hashem preserved him for the purpose of relating these miracles to the world. Pharaoh also has an obligation to sing but we cannot be his agent to fulfill his obligation.

When the Ramban explains that this verse in not part of the shirah we may homiletically interpret his intent as meaning that it is not part of "our shirah." There are other ways to interpret the verse. However, all agree that the verse can also be interpreted like the Rambam that the verse is an expression of "a shirah," at least from the perspective of Pharaoh.

We may now understand why the verse is written in style of song but yet not part of the song according to the Ramban. The Torah is telling us that Pharaoh has what to sing about, but it is not for us to sing. It is for him to do so.

He said, if you will listen diligently to the voice of Hashem, your G-d and you will do what is just in his eyes and you will give ear to his commandments and observe all his statutes, then any of the diseases that I placed upon Egypt I will not place upon you for I am Hashem you healer. (Shemos 15:26)

Every year the holiday of Tu Bi'shvat falls out in the week of parshas (Torah reading) Beshalach. Let us search for an allusion to the holiday in this week's parsha which may in turn shed light on the nature of the holiday.

In this week's parsha we learn about the travels of the Jewish people in the desert. A few days after crossing the sea of reeds the Jewish people encamped at Marah. The Torah tells us that the Jewish People were unable to drink from the waters of Marah because they were bitter. After complaining to Moshe (Moses), Hashem showed Moshe a tree which he threw into the waters and miraculously caused them to become sweet. Chazal tell us that the tree that Hashem showed Moshe was bitter. We would have expected Hashem to sweeten the bitter waters with something sweet, yet Hashem performed what Chazal call a "miracle within a miracle." Not only did Hashem sweeten the water but also did so through a bitter object.

The Jewish people then traveled to Elim where they came across twelve springs of water and seventy palm trees. The Ramban notes that what happened at Elim was exactly the opposite of what happened at Marah. At Elim the trees were sweet as is the nature of palms trees in contrast to the bitter tree that Hashem showed Moshe at Marah. Furthermore, At Elim the waters were sweet, otherwise it would have been impossible for the sweet palm trees to develop and grow. This stands in contrast to the bitter waters of Marah.

Exactly in-between these two events Hashem told Moshe to tell the Jewish people that if they listen to the commandments of Hashem and follow in his ways, all the disease and sickness that Hashem inflicted upon Egypt will not come upon them. (Shemos 15:26)

We may suggest that herein lies a connection to Tu Bi'shvat. Chazal (Our sages of blessed memory) teach us that on Tu Bi'shvat the trees begin to blossom. Furthermore, they teach us that on Tu Bi'shvat the trees cease getting their nourishing from the waters of the previous year and begin to get nourishment from the waters of the new year.

We learn from this that Tu Bi'shvat is related to the blossoming of the trees and their nourishment from a new source of water. Tu Bi'shvat is the transition point between the past and the future.

We may suggest that Tu Bi'shvat represents a symbolic transition between the bitter tree and waters of Marah and the sweet trees and waters of Elim. In the past six weeks of winter the trees have decayed, withered and died. Death is associated with bitterness. The posuk (verse) says concerning death "and its end is like a bitter day" (Amos 8:10). In the six following weeks the trees begin to show signs of life, ushering in the sweetness of life. On Tu Bi'shvat we stand in the middle. It is a moment where we are in a position to see clearly the contrast between the old bitter waters and pathetic state of the withered trees of the past and the new sweet waters and rejuvenation of the trees in the future. We symbolically stand in the middle of the bitter tree and waters of Marah and the sweet trees and waters of Elim.

In the Torah the transition point is the aforementioned posuk instructing the Jewish people to adhere to the commandments of the Torah and live healthy good lives. Chazal tell us that a tree is metaphor for man, "For man is the tree of the field" (Devarim 20:19). As we stand on Tu Bi'shvat and look at both sides if of the spectrum we see what can become of man. Man can decay and wither like the bitter tree and waters of Marah or blossom, develop and produce fruit like the sweet trees and waters of Elim. On Tu Bi'shvat we stand at the crossroads. We focus on the aforementioned posuk. Hashem asks us to choose well. "I have placed life and death before you, blessing and curse; and you shall choose life …" (Devarim 30:19).

He said, if you will listen diligently to the voice of Hashem, your G-d and you will do what is just in his eyes and you will give ear to his commandments and observe all his statutes, then any of the diseases that I placed upon Egypt I will not place upon you for I am Hashem you healer. (Shemos 15:26)

Every year the holiday of Tu Bi'shvat falls out in the week of parshas (Torah reading) Beshalach. Let us search for an allusion to the holiday in this week's parsha which may in turn shed light on the nature of the holiday.

In this week's parsha we learn about the travels of the Jewish people in the desert. A few days after crossing the sea of reeds the Jewish people encamped at Marah. The Torah tells us that the Jewish People were unable to drink from the waters of Marah because they were bitter. After complaining to Moshe, Hashem showed Moshe (Moses) a tree which he threw into the waters and miraculously caused them to become sweet. Chazal (Our sages of blessed memory) tell us that the tree that Hashem showed Moshe was bitter. We would have expected Hashem to sweeten the bitter waters with something sweet, yet Hashem performed what Chazal call a "miracle within a miracle." Not only did Hashem sweeten the water but also did so through a bitter object.

The Jewish people then traveled to Elim where they came across twelve springs of water and seventy palm trees. The Ramban notes that what happened at Elim was exactly the opposite of what happened at Marah. At Elim the trees were sweet as is the nature of palms trees in contrast to the bitter tree that Hashem showed Moshe at Marah. Furthermore, At Elim the waters were sweet, otherwise it would have been impossible for the sweet palm trees to develop and grow. This stands in contrast to the bitter waters of Marah.

Exactly in-between these two events Hashem told Moshe to tell the Jewish people that if they listen to the commandments of Hashem and follow in his ways, all the disease and sickness that Hashem inflicted upon Egypt will not come upon them. (Shemos 15:26)

We may suggest that herein lies a connection to Tu Bi'shvat. Chazal teach us that on Tu Bi'shvat the trees begin to blossom. Furthermore, they teach us that on Tu Bi'shvat the trees cease getting their nourishing from the waters of the previous year and begin to get nourishment from the waters of the new year.

We learn from this that Tu Bi'shvat is related to the blossoming of the trees and their nourishment from a new source of water. Tu Bi'shvat is the transition point between the past and the future.

We may suggest that Tu Bi'shvat represents a symbolic transition between the bitter tree and waters of Marah and the sweet trees and waters of Elim. In the past six weeks of winter the trees have decayed, withered and died. Death is associated with bitterness. The posuk (verse) says concerning death "and its end is like a bitter day" (Amos 8:10). In the six following weeks the trees begin to show signs of life, ushering in the sweetness of life. On Tu Bi'shvat we stand in the middle. It is a moment where we are in a position to see clearly the contrast between the old bitter waters and pathetic state of the withered trees of the past and the new sweet waters and rejuvenation of the trees in the future. We symbolically stand in the middle of the bitter tree and waters of Marah and the sweet trees and waters of Elim.

In the Torah the transition point is the aforementioned posuk instructing the Jewish people to adhere to the commandments of the Torah and live healthy good lives. Chazal tell us that a tree is metaphor for man, "For man is the tree of the field" (Devarim 20:19). As we stand on Tu Bi'shvat and look at both sides if of the spectrum we see what can become of man. Man can decay and wither like the bitter tree and waters of Marah or blossom, develop and produce fruit like the sweet trees and waters of Elim. On Tu Bi'shvat we stand at the crossroads. We focus on the aforementioned posuk. Hashem asks us to choose well. "I have placed life and death before you, blessing and curse; and you shall choose life ..." (Devarim 30:19).

Moshe said to Aaron, "Take one jar and put a full omer (measure) of manna into it; place it before Hashem for safekeeping for your generations." (Shemos 16:33)

Rashi comments that the purpose of preserving a portion of maana was so that the Jewish people would derive inspiration from it throughout all generations. Indeed Yirmiyahu (Jeremiah) displayed it to the people of his era and demanded that they devote themselves to the study of Torah and the performance of mitzvos (commandments) at the expense of pursuing a secure livelihood. He explained that just as Hashem (G-D) provided the maana for their ancestors in the desert, likewise he would provide them with sustenance.

It is noteworthy that the posuk (verse) appears to use an extra word. The posuk says that Moshe told Aaron to take a jar and put a "full" omer measure of manna into it. It would seem that the posuk could have been written without the word "full." The posuk could simply state "put an omer measure of manna into it." The commentators answer that the posuk is alluding to the additional requirement, that the jar be exactly one omer in volume. The jar was thus "full" with the omer measure of manna. The jar was now vacuum-sealed due to lack of space. Perhaps this method was employed to preserve the maana for all generations.

Perhaps we may suggest a homiletic interpretation. We are aware that the maana was a purely spiritual food. Its physical texture and composition was nothing like we know today. Hashem instructed that an omer measure of maana be placed in an earthenware jar. The Torah does not tell us the exact volume of the jar. It could very well be that the volume of the jar was larger than the omer measure of maana. However the extra word "full" in the posuk may be interpreted homiletically to indicate that this omer measure would miraculously fill up the entire jar.

Hashem commanded that this jar be preserved for all generations. In addition to the simple explanation given above we may now suggest that it taught something else. People in future generations would observe that the large earthenware jar was completely filled with a relatively small omer measure of manna. The relationship between the earthenware jar and the manna is symbolic of the relationship of the human being created from earth to the Torah. Every human being serves as a receptacle to spirituality. Just as the manna expanded to fill the entire jar likewise a person may derive that the larger receptacle of spirituality he makes himself through faith and spiritual refinement the more Hashem will expand his capacity to receive spirituality.

And the Children of Yisroel ate the manna for forty years, until their arrival in an inhabited land, they ate the manna until their arrival at the border of the land of Canaan. (Shemos 16:24)

One of the major highlights of this week's parsha (Torah reading) is the story of the manna. It is noteworthy that parshas Beshalach is also significant in that it is always read immediately before Tu' Bishvat (the 15th day of the Jewish month of Shevat) and in some years on Tu' Bishvat itself. We may ask is there any special relationship between the manna and Tu' Bishvat?

In parshas Chukas we learn about the sinful attitude that some Jews had towards the manna. The posuk (verse) records: The people spoke against Hashem (G-D) and against Moshe (Moses). "Why have you brought us up from the land of Egypt to die in this wilderness? For there is no food and there is no water and our soul detests this light bread" (Bamidbar 21:5). Immediately thereafter Hashem punished the people by sending deadly poisonous snakes to bite and kill. The sinners subsequently repented and Moshe prayed to Hashem on their behalf. Hashem then said to Moshe "Make for yourself a saraph (poisonous snake) and place it on a pole and it will be that anyone who had been bitten will look at it and live. (Bamidbar 21:8)

Rashi explains that by looking upward at the seraph the people would be inspired by the background of heaven and subject their hearts to Hashem. By doing so they would be miraculously healed.

Chazal (Our sages of blessed memory) teach us that as we read through the parshios during the course of the year the events recorded in each particular parsha are reenacted in this world to some degree. Thus, when we read that Hashem provided manna for the Jewish people in the desert for forty years this invokes from Hashem a blessing of livelihood for us in our times. Unfortunately many of us are unable to perceive the blessing in our livelihoods. Indeed, there are times that we are extremely frustrated and bitter. At times we are tempted to sinfully complain as those in parshas Chukas did by saying "our soul detest this light bread."

Let us suggest that as a preventive measure for frustration and complaint Hashem has arranged that the holiday of Tu' Bishvat appear immediate after the reading of the manna.

Chazal teach us that Tu' Bishvat marks the new year for trees. Where do we see renewal in the trees at this time of the year? To the naked eye, nothing has changed with the passing of the fifteenth day of Shevat. It is still the middle of the winter, the trees are barren and do not possess any sings of life. Rashi (Rosh Hashanah 14a) answers this question by explaining that the significance of Tu' Bishvat lies in the fact that on this day "the sap (s'raph) has gone up in the tree." It is true that to the naked eye no noticeable changes have occurred, yet what is important is that the sap in now fully in place to produce fruits of excellent quality in the coming spring.

It is noteworthy that the word Rashi uses for sap and the word used for the snake that Moshe was required to form have exactly the same letters i.e., sin, reish, and pey. The simple explanation for this is as follows: First we must understand that saraph literally means venom. In the posuk the snake itself is called saraph after its poisonous venom. Both the poison of the snake and sap of the tree share the character of appearing to be an insignificant sticky substance. They also share the characteristic that they are in truth both extremely potent. The only difference is that one brings death and the other is the source of food, which is a necessity of life. Their similarity of appearance and character of potency is why they are described in Hebrew with the same letters.

Further it is noteworthy that the word sap and poisonous snake are both used in the context of elevation. Moshe lifted up the seraph on the pole for all to see and the sap has been elevated in the tree.

Tu' Bishvat is the modern day reenactment of the posuk "make for yourself a saraph and place it on a pole and it will be that anyone who had been bitten will look at it and live (Bamidbar 21:8). At this time of the year when we read about the manna and reflect on our own livelihood we should be careful not to complain. We need only follow in the way of our ancestors and reflect on the sin, reish and pey that has been raised. Although the blessing in our livelihood might not necessarily be apparent, it is no different than the sap that has been put into place in the barren tree that stands frozen in the dead winter. We must look up at the sap and be inspired by heaven to have faith that Hashem has set in motion all the necessary conditions so that fruit of our livelihood will blossom in its proper time.

And Hashem (G-D) said to Moshe (Moses) "Why do you cry out to me? Speak to the children of Yisroel and let them journey." (Shemos 14:15)

We are certainly aware that prayer is a fundamental aspect of our religious service. This is seen clearly from the fact that we are obligated to pray three times a day. We may thus ask, how can it be that Hashem instructed Moshe at the sea of reeds not to pray? Chazal (our sages of blessed memory) teach us that Hashem listens even to the sincere prayers of the wicked and does not send them away empty handed, certainly then we could assume that Hashem would desire to hear the prayers of Moshe and the entire Jewish people at this critical moment.

A similar question may be asked with regard to Avraham (Abraham) Avinu. When Hashem instructed Avraham to sacrifice his beloved son Yitzchak, Avraham complied without hesitation. The commentators are troubled as to why we don't find Avraham praying to Hashem that He spare the life of his son. It may have been true that Hashem would deny his request but nevertheless, doesn't such a harsh decree warrant the heartfelt prayer of a father?

In order to answer these questions we must understand the difference between prayer and faith. When we pray, we remove ourselves from the activity of life. At least three times a day we stop what we are doing and spiritually prepare ourselves with the tool of prayer. On the other hand, faith is an attitude and belief that we express, as we are actively involved in our daily activities or as the happenings of life affect us. Faith is the