Parshas Shemos Divrei Torah, Lessons and Insights 5780

בּ"ה

Parshas Shemos

May this edition of Shabbos Sparks and the learning that comes from it be a zechus

for a Refuah Shleimah mi’heira for HaRav Meshulam Dovid HaLevi ben Alta Hendel

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‘And these are the names of the Children of Israel. . .’ (Shemos 1:1)

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Even though Hashem counted them in their lifetime by their names (see Bereishis 46:8-27), He went back and counted them again after their death, to show us how much He loves them, for they were likened to stars, which He brings out and in by number and by their names (Rashi zt”l from Midrash Tanchuma and Shemos Rabbah).

This is indeed a beautiful statement! But on the last part of it -- our comparison to stars -- the Sfas Emes {HaRav Yehuda Leib Alter zt”l} explains a wonderful significance of this similarity: Just like the stars were created to illuminate when it is nighttime, so too, we, Klal Yisroel, illuminate the darkness of Exile when we spread knowledge of and belief in Hashem.

(Sfas Emes, Parshas Shemos 5633)

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‘And these are the names of the Children of Israel who were coming. . . -- ואלּה שׁמוֹת בּני ישׂראל הבּאים. . .’ (Shemos 1:1)

The sofei teivos (last letters) of the above words, says Rebbe Chanoch Tzvi HaKohen of Bendin zt”l, spell תהילים (if rearranged a bit). This is to hint to us, he expounds, that in every difficult and painful time, and/or situation -- symbolized by Mitzraim -- we should say Tehillim, and through this we will be saved.

(Yichahein Pe’er p. 57)

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‘And these are the names -- ואלּה שׁמוֹת’ (Shemos 1:1)

In Pri Megadim, Kaf HaChaim and Levush HaOrah (all to Orach Chaim 285:1) we find noted that the words ואלּה שׁמוֹת are an acronym for the rashei teivos (first letters) of the words וחייב אדם 1לקרות הפּרשה שנים מקרא ואחד תּרגוּם -- ‘And every person is obligated to read the parsha twice in the Hebrew and once in the Targum Onkelos’.

This obligation is taught in Gemara Berachos 8a, and codified in Shulchan Aruch, Orach Chaim 285:1. The Gemara there states that in reward for doing this, we will be blessed with a longer life!

The basic duty is to read each verse of the weekly parsha twice in the Hebrew, and once in the Targum Onkelos. Where there is not a translation in the Targum on a certain word, you should read it a third time in the Hebrew, or read the Targum Yerushalmi on it (see Tosafos and Rosh to Berachos 8b). The Rosh (Ibid.) writes that one can fulfill their obligation of saying the Targum by reading Rashi zt”l’s commentary on the parsha. And the Divrei Chamudos brings the S’mag, which says that learning Rashi’s commentary is even better than reading the Targum. However, many disagree, and therefore, the Beis Yosef rules that it is best (if possible) to do both.

We will not go into too many details of the obligation, and how and when to fulfill it, here. For such discussion, and the rulings and customs thereto, please see Shulchan Aruch, Orach Chaim siman 285 with the relevant commentaries, and also Shemiras Shabbos K’Hilchasah’s section on this matter.

It is noteworthy that in a responsa (Igros Moshe, Orach Chaim vol. 5, siman 17), HaRav Moshe Feinstein zt”l writes that even someone who studies Torah full-time, must take time in their studies to do the Shnayim Mikra v’Echad Targum.

And finally, I would like to add that this obligation is alluded to at the beginning of Sefer Shemos, and not Sefer Bereishis, which perhaps can teach us that even if we weren’t doing Shnayim Mikra v’Echad Targum from the beginning of the Parshiyos-cycle (for example, if we didn’t know to, or of its significance), don’t get disheartened. There is no time like the present to start. And of course, if we have already been doing it, it spurs and encourages us to keep going.

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1 Or להשלים -- to complete.

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‘And the king of Egypt said to his people, “Behold, the nation of the Children of Israel is more numerous and stronger than us (ממנוּ).”’ (Shemos 1:9)

After this, Paroah outlined the danger we posed, and a slavery plan to “keep us at bay.” The Beis HaLevi, HaRav Yosef Dov Soloveitchik of Brisk zt”l notes that surely, it would have been really embarrassing for Paroah to just go ahead and harm a nation for no apparent reason. Therefore, when he thought about doing so, he devised a plan to get everyone on his side -- and against the Jews. He tried to spread a libel that we were really wicked and didn’t care about the country of Egypt. Furthermore, he stressed that the Jews became numerous and mighty ממנוּ -- from us, the Egyptians. Meaning; the reason why the Jews are prospering such is because they are getting all of that stuff dishonestly from us. And Paroah added that they must enslave the Jews, lest if there be a war on Egypt, the Jews might add on to the Egyptians’ enemies -- implying that they were clearly against Egypt, and were not faithful to it. Obviously, such an argument would win his nation over to want to harm the Jews.

Similarly, Rav Soloveitchik says that he saw in Meforshim an explanation of the words in the Haggadah shel Pesach, ‘וירעו אותנו המצרים’, that it can also mean that the Egyptians made us bad, i.e. spread slander against us, making us appear as the bad guys.

(Beis HaLevi here)

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‘And the king of Egypt said to the Hebrew midwives, that the name of the one was Shifra, and the name of the second was Puah.’ (Shemos 1:15)

The Gemara in Sotah 11b, (brought here in Rashi zt”l) teaches us that Shifra was really Yocheved, and Puah was really Miriam. Yocheved was called Shifra (שפרה) because she beautified (משפרת) the newborn infants. And Miriam was called Puah (פועה) because she would make certain sounds and talk to the newborn babies to calm them. Rashi on the Gemara (Ibid.) says that she would also play with them.

Asks HaRav Shimshon Dovid Pincus zt”l; why were these two great and honored women not mentioned by their real names here? And furthermore, why were they called by these names, which seem to just simply refer to their work as midwives, and what they did as such? Do they really show the great spiritual might of Yocheved and Miriam, in their risking themselves to save the babies?

Says Rav Pincus; yes. In fact, specifically these names highlight their greatness the most!

Even though they designated themselves to help Klal Yisroel, and they indeed did so much in that direction, this still didn’t show that they were like mothers of the Jewish children, and thus worthy of having the families of Kohanim, Leviim, and kings descend from them (see Rashi to v. 21). However, when, even at that frightful time of danger, when the (male) Jewish infants were under decree to be killed, they still were Shifra and Puah -- maintaining their peace of mind and composure enough to be able to play and talk lovingly with the infants, keeping them calm in a gentle manner, and caring for their needs, even the small things, that was a sign that they were true mothers of the Jewish People, and therefore, worthy of having such prestigious and special families come from them.

(Tiferes Shimshon to our verse)

In a somewhat different, but equally wonderful, take, HaRav Yerucham Levovitz zt”l explains that we see from here that even the seemingly “little” things -- such as calming down babies and treating them with love -- if done properly, really are huge and exalted! Great people like Yocheved and Miriam understood this. A lot of regular people, however, look at most things as small, and Rachmana Litzlan, end up ignoring even clearly lofty things!

(Daas Torah ibid.)

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‘And G-d did good to the midwives, and the people increased, and they became very strong. And. . . He made for them houses.’ (Shemos 1:20-21)

HaRav Yaakov Neiman zt”l explains according to the sequence of the verses: What was the main good that Hashem did for the midwives? ‘The people increased and became very strong’ -- because Hashem benefiting the entire people is what mattered most to them. And only after that, the midwives were able to feel joy about their own personal reward of ‘And He made for them houses’.

(Darkei Mussar to v. 20; see also Darash Moshe here)

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‘And she [Yocheved] was no longer able to hide him [baby Moshe], and she took for him a reed basket, and she plastered it with mortar and tar, and she put the child in it, and she put it in the reeds on the bank of the Nile. . . And the daughter of Paroah went down to bathe by the river. . . and she saw the basket. . . and she took it. And she opened it, and she saw him, the child, and behold! A youth crying! And she had compassion on him, and she said “This is from the children of the Hebrews.”’ (Shemos 2:3, 5-6)

Why does the Torah say that a ‘youth was crying’, when it kept referring to Moshe before that as a child? Because his voice was like that of a youth (Rashi zt”l from Sotah 12b).

HaRav Meir Shapiro zt”l (in Imrei Daas) gives a beautiful explanation on this: As we know, a youth implies someone older than a child or infant. Now, that being so, a youth, having more understanding, etc. can already potentially feel the pain of another person, and thus cry for them. Whereas a baby only really feels their own pain, and therefore, can only really cry for themselves, as it were.

Applying this to our verses, when Bisya (the princess of Egypt ) saw that Moshe -- only an infant at the time -- was crying, it says ‘a youth crying’, as he had the voice of a youth, as Chazal say. What does it mean ‘the voice of a youth’? That he could feel the pain of and cry for others! She saw that Moshe was already crying over the suffering of his enslaved brothers and sisters, even at his tender age.

And once she saw that, she understood that he was a Jew. Because Jews have the special characteristic that we feel the pain of one another, and cry for each other’s misfortune. Clearly, therefore, ‘This is from the children of the Hebrews’!

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‘And she sent her maidservant (אמתהּ) and she took it’ (Shemos 2:5)

Rashi zt”l brings an interpretation from Chazal (Sotah 12b) that the word אמתהּ can also mean her hand or arm. And it teaches us that she reached out her hand, and it was miraculously lengthened several cubits (אמות), so that she could reach the basket and grab it.

The Kotzker Rebbe, HaRav Menachem Mendel Morgenstern zt”l, derives a tremendous lesson from here: Why would Bisya have even stretched out her arm for the basket? She clearly wasn’t standing close enough to reach it! But says the Kotzker, if a person yearns for a certain goal, they shouldn’t concentrate on any obstacles that might be in their way. Rather if we just ‘send forth our hand’ -- meaning strive and put in effort to reach that level, goal, etc., then we will get help from Above. Even in a clearly miraculous way.

(Emes Ve’Emunah #613)

Similarly, HaRav Shmuel Greineman zt”l says that we learn from this that one should never refrain from helping someone who is in need, even if according to the “natural” way of things, it doesn’t seem like they will be able to do so. Rather, we must do everything we can to help, and in one miraculous way or another, Hashem will make the rescuing mission successful.

(Maasei LaMelech in Chofetz Chaim al HaTorah p. 60-61)

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‘And his [Moshe’s] sister said to the daughter of Paroah, “Shall I go and call for you a wet nurse from the Hebrew women, and she will nurse the child for you?”’ (Shemos 2:7)

Rashi zt”l brings here the words of the Sages (Sotah 12b) that we see from here that Bisya took baby Moshe around to a lot of Egyptian women to nurse him, but he had refused to nurse from these non-Jewish women, because he was destined to speak with Hashem’s Divine Presence.

The Rama {HaRav Moshe Isserles zt”l} codifies these words as Halacha (Shulchan Aruch, Yoreh Deiah, 81:7). He writes that while the milk of an Egyptian (or any non-Jew) is technically permitted for a Jewish baby to drink, nevertheless, if a Jewish woman is available for the baby to nurse from, then that is better, because it really is not good to nurse from a non-Jew. And the Beiur HaGra brings there the words of the Rashba zt”l, who says that the source for this ruling is from Moshe Rabbeinu, who refused to nurse from the Egyptian women, because he was destined to speak with the Shechinah (Divine Presence).

Asks HaRav Yaakov Kamenetzky zt”l; how can we base a Halacha for ourselves off of this? With Moshe Rabbeinu, we see the reason explicitly that he could not nurse from a non-Jew, because he was destined to speak with the Shechinah; but where do we see that that should be the rule for all of us, as well? Are we all going to speak with the Shechinah in our lifetimes?

But we learn from here, says Rav Yaakov beautifully, a huge thing in the raising and education of children (chinuch). Each and every child has the chance that they will speak with the Shechinah one day. And therefore, one must approach all areas of chinuch in this manner -- that it be as holy, pure, and ideal as possible, on the level of “Maybe they are destined to speak with Shechinah.”

(Emes L’Yaakov)

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‘And behold! Two Hebrew men were quarreling, and he [Moshe] said to the wicked one, “Why would you strike your fellow?” And he said, “Who put you for a man, an officer and a judge upon us?”’ (Shemos 2:13-14)

Says HaRav Alexander Zusia Friedman zt”l H”yd: This has been the way of wicked people since then, as well: If anyone comes along and tries to get in the way of their bad deeds and rebuke them concerning them, they immediately begin to deny the person’s worthiness to do this, and find ways why this person cannot possibly be “on the level” to rebuke them.

(Maayanah Shel Torah p. 15)

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‘And G-d heard their cry (נאקתם)’ (Shemos 2:24)

HaRav Shimshon Dovid Pincus zt”l notes that at its core, נאקה -- sighing or crying out, is really an expression of pain, and it comes when someone, Rachmana Litzlan, has a very difficult situation, or faces a big problem, etc. and they emit a deep groan or sigh from their suffering.

But yet Chazal (brought in Rashi zt”l at the beginning of Parshas Va’eschanan) teach that נאקה is an expression of prayer! And with this they reveal to us that really, our groans, sighs, and cries can be directed to Hashem, and thus be turned into a prayer!

So, says Rav Pincus, if you are Chas v’Shalom facing tough times, or you hear bad news, etc., and thus you sigh or groan -- direct those groans to Hashem, and elevate them into a prayer for His salvation.

(Tiferes Shimshon to our verse)

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‘And G-d called to him [Moshe Rabbeinu] from the midst of the thorn-bush’ (Shemos 3:4)

A non-Jew once asked Rabbi Yehoshua ben Korcha zt”l; why did HaKadosh Baruch Hu speak with Moshe from the midst of the bush?

Rav Yehoshua ben Korcha answered that it is to teach you that there is not a place that is empty -- without the Shechinah. Even a bush.

(Midrash Shemos Rabbah 2:5)

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‘And He said [to Moshe], “. . . Remove, please, your shoes from upon your feet, because the place that you are standing on is holy ground.” ’ (Shemos 3:5)

Says the Chofetz Chaim zt”l: ‘Remove your shoes from upon your feet’ -- if we would just remove the partition covering up the truth, then we would realize that ‘the place that you are standing on is holy ground’ -- at all times, and wherever we find ourselves, that time, and that place is holy. Meaning that whatever the situation or time period, we can come close to Hashem and observe His Mitzvos.

(Chofetz Chaim al HaTorah p. 61-62)

Another message of the removal of the shoes is that we must try to make sure that there is nothing between and separating us from Hashem -- namely, our sins, as we find in Tanach.

(Ibid. p. 61)2

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2 See also Ha’Eimek Davar and Malbim here.

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‘And Moshe said to G-d, “Who am I that I should go to Paroah. . .?” And He said, “For I will be with you, and this is the sign for you that I sent you. . .”’ (Shemos 3:11-12)

HaRav Alexander Zusia Friedman zt”l Hy”d takes a homiletical approach to these words: Moshe Rabbeinu was, as the Torah itself testifies, the humblest of all people, and he didn’t find himself worthy to be the redeemer of the Jews. “Who am I?” he asked, in his humility. And Hashem answered him, “‘This’ -- the fact the you are so humble -- ‘is the sign for you that I sent you’ -- that I chose you as My messenger.” Because Hashem only chooses those who are humble.

(Maayanah Shel Torah p. 18)

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‘And Moshe went, and he returned to Yeser [Yisro] his father-in-law, and he said to him; “I will go, please, and I will return to my brothers who are in Egypt. . .” And Yisro said to Moshe, “Go in peace.”’ (Shemos 4:18)

Asks the Alter of Slabodka {HaRav Nosson Tzvi Finkel zt”l}; how is it that Moshe Rabbeinu is coming to ask about something that Hashem had commanded him explicitly to do -- to go to Mitzraim? Obviously, he wasn’t getting a second opinion or relying on Yisro’s authority more than Hashem’s, Chas v’Shalom.

On the simple level, the Midrash (Shemos Rabbah 4:1) tells us that Moshe Rabbeinu had sworn to Yisro that he wouldn’t leave Midyan without his knowledge.

But, in a Mussar interpretation, the Alter explains that the truth is that if Moshe had not gone to “ask”, and to show gratitude to Yisro his father-in-law, he actually could not have been a proper leader.

(HaMeoros HaGedolim p. 270)

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‘You shall make heavier the work upon the men, and they will do it’ (Shemos 5:9)

Teaches us the Ramchal {Rabbeinu Moshe Chaim Luzzato zt”l}, on the trait of zehirus: The matter of zehirus is that a person should be careful in their actions and affairs, meaning that they should contemplate and examine their deeds and ways, to see if they are good or not.

And a person who just lives without contemplating if their way is good or bad is like a blind person who is walking on the bank of a river: The danger is very great, and something bad happening to them is more likely than them being saved. Because the lack of protection that results from natural blindness or from willful blindness -- meaning choosing to close our eyes to our actions -- are the same.

Yirmiyahu HaNavi was very distressed about the evil of the people of his generation, because they were afflicted with exactly this trait -- willful blindness. For they would hide their eyes from their actions without thinking about what their deeds were -- whether they should continue to do them or abandon them. And he said regarding them (Yirmiyahu 8:6), ‘No man regrets upon his evil, saying, ‘what have I done?’ -- they all return to their course3. . .’ Meaning that they were going in the course of their habits and ways, without leaving time for themselves to look closely at their deeds and ways, and because of this, they fell into evil without even seeing it.

Says the Ramchal; this is, in truth, one of the tricks of the Yetzer hara: To consistently make his “work” heavier on the hearts of people, until they are left with no respite to contemplate and to look at which way they are going. Because it knows that were they to only think about their ways a little, for certain they would immediately begin to regret their bad deeds, and the regret would strengthen in them until they would abandon the sins completely.

And this is similar to what Paroah the wicked, said (Shemos 5:9), “You shall make the work heavier upon the men, and they will do it, and they should not turn to false matters.” He was intending to not let them have respite at all, so that they wouldn’t think about stuff or plan things against him, and in fact he was trying to disturb their hearts from any contemplation, with the power of the continuous work.

(Mesilas Yesharim; Chapter 2 -- ‘Explanation of the Trait of Zehirus’)

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3 See Rashi zt”l there.

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‘And he [Moshe] said, “My Lord! Why did You do bad to this people? Why did You send me? And since I have come to speak to Paroah in Your Name, he has done bad to this people. . .” And Hashem said to Moshe, “Now you will see what I will do to Paroah. . .”’ (Shemos 5:22-23-6:1)

Based upon many things, HaRav Yisroel Moshe Fried shlit”a explains this discussion: Moshe Rabbeinu saw that after he had gone to Paroah on his mission, things had gotten worse for Klal Yisroel. But Hashem replied “Now you will see what I will do to Paroah. . .” -- meaning, you need to see the good within even something that looks bad. Now, as we know, one of the famous explanations of why we were in Egypt only 210 years, when really, we had been supposed to be there 400 years, is that because of the harshness of the enslavement, that counted like extra years, and thus the time was shortened. Therefore, Hashem told Moshe that you have to realize that this too -- that Paroah has made things harsher -- is really in truth beneficial, because now the Exile will be shorter, and the Redemption will come much sooner!

(Yam Simcha p. 154)

The Chofetz Chaim zt”l says very similarly, but he even takes it a step further: Hashem was also saying to Moshe Rabbeinu that it was done for his benefit -- because if the Exile had lasted all 400 years, Moshe would not have lived to see the Redemption! “Now you will see what I will do to Paroah, for with a strong hand he will send them out, and with a strong hand he will drive them out from his land”!

(Chofetz Chaim al HaTorah p. 63)

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~ Maasim Tovim ~ It is famously related that at the time World War II was raging, HaRav Aharon Kotler zt”l was still in Europe. In an effort to save him, offers were given to bring him over to Eretz Yisroel, or America.

Looking for guidance from Hashem in this momentous decision, he utilized the method of Goral HaGra, wherein a Chumash is opened (including certain procedures with deep significances), and the verse that you end up on/open to hints to the proper course of action. This method has been used and/or discussed by many of our Gedolim of the generations.

Rav Aharon did the goral, and the passuk that he “landed on”, as it were, was from this parsha (4:27) ‘And Hashem said to Aharon, “Go to greet Moshe, to the wilderness”’. Through this verse, Hashem clearly indicated to Rav Aharon that he should emigrate to America -- which was still a spiritual wilderness at that time -- and go to HaRav Moshe Feinstein zt”l, who was already living there.

The decision made, Rav Aharon was indeed brought over to America, and he opened a yeshiva in Lakewood, New Jersey. As Rebbetzin Rosenblatt shetichyeh told me, he chose Lakewood because it was close to New York City, where a lot of the bachurim would live or come from, and it was also somewhat set back from the hustle and bustle, so there would be less distractions to the learning.

Rav Aharon became one of the main Torah pioneers in America, succeeding (with great help from Hashem) in building up Torah here in many different ways. And he continues to influence us -- through his legacy, his students (talmidim), his students’ students, and all the Torah communities, families, and institutions he helped to build -- whether directly or indirectly. In my own personal life, for example, Mori v’Rebbe, HaRav Elyakim Rosenblatt zt”l was one of his talmidim, and in fact, had the privilege of being almost like his personal attendant.

And today, Rav Aharon’s own yeshiva, Beis Midrash Govoha, is the biggest Beis Midrash in all of America, with full-time students numbering in the thousands.

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Parshas Shemos begins the period of time known as Shovavim -- שובבים, an acronym for שמות וארא בו בשלח יתרו משפטים, the Parshios which are read during these weeks. Our Gedolim tell us that these weeks are a special time for Teshuva.

In the Beis Midrash of Kelm, headed by HaRav Simcha Zissel Ziv zt”l, during the time of Shovavim, they would toil in Torah and the service of Hashem the entire night, from Maariv until the morning light, and then they would fast the entire day!

(HaMeoros HaGedolim p. 123)

While this high, and difficult, level of conduct is not necessarily being advocated for us here, it should at least help us to realize the importance of these weeks, and inspire us to maybe make some improvements. . .

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Gut and meaningful Shabbos to all!

Torah, Mussar, Chassidus, Stories, and More! - בּ"ה

Friday, January 17, 2020