Parshas Bo Messages 5778

Parshas Bo:

This edition of Shabbos Sparks is dedicated as a merit for a Refuah Shleimah sent very swiftly to my dear friend, Chaya Shaina Chana bas Itcha.  She is in need of Mercy from Hashem.  Please Daven and/or say Tehillim, etc. for her.  Thank you so much, everyone.

The Sages Say:

‘This month shall be for you the head of months; first it shall be for the months of the year to you…’ (Shemos 12:2)

The Rabbis taught: [The Mishnah had said] ‘on the first of Nissan is the New Year for months…’

[The first of Nissan being the New Year] for months -- from where [do we know this]?  For it is written [Shemos 12:2 -- the verse quoted above]: ‘This month shall be for you the head of months; first it shall be for the months of the year to you…’

And it is [also] written [Devarim 16:1]: ‘Guard the month of the springtime [alt. first-ripening fruits]’.  Which month has in it the first-ripening fruits?  You should [i.e. must] say that this is Nissan, and it is called ‘first’.  

(Gemara Rosh Hashanah 7a)

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A Helpful Hint:

‘Matzos shall be eaten for the seven days [of Pesach], and it shall not be seen to you [in your possession] chametz, and it shall not be seen to you leaven in all your borders.  And you shall tell to your son on that day, saying:  It is because of this (בעבור זה) Hashem did [acted] for me when I went out of Egypt.’ (Shemos 13:7-8)

Perhaps, suggests the Ohr HaChaim HaKadosh {HaRav Chaim ben Attar zt”l}, the word זה -- ‘this’ alludes to the twelve marks of the Festival of Pesach (because it has the numerical value of 12):  Pesach, Matzah, Marror, the seven days of the Festival (which count as 7), and Kiddush for the two days of Yontiff (which count as 2).  This comes out to the number 12.  And this is what it says; ‘it is because of this [זה -- i.e. all these 12 things] Hashem did for me…’

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A “Lamdanishe” Insight:

‘And Hashem to Moshe: “One further Plague I will bring upon Paroah and upon Egypt; after so, he will send you out from this -- when he sends you out, he will completely drive you out from this.  Speak please, in the ears of the People, and they should borrow, [each] man from his neighbor and [each] woman from her neighbor, vessels of silver and vessels of gold.’ (Shemos 11:1-2)

We are told that the Jews really didn’t end up returning these articles to the Egyptians, so truthfully, how is it possible that the word ‘borrow’ was used in this context, when they were not merely borrowing these things?  What was going on?

Explains the Vilna Gaon {HaRav Eliyahu Kramer zt”l}:  The Midrash (Shemos Rabbah 5:18) tells us that originally in the enslavement, Paroah set the example by joining the labors himself and further encouraged the Jews to high production quotas by offering big incentives.  Then he demanded that these quotas be met on a regular basis.  

With this in mind, we now have the answer to our question:  The persecution of the Jews was conducted with trickery, such as the plan for the midwives to kill the infants and claim that they were stillborn (which, Baruch Hashem, was foiled).  

Therefore, Hashem -- Who punishes measure for measure -- decreed that the downfall of the Egyptians would be through trickery as well, for how they had drawn the Jews into servitude through trickery.

(Brought in Talelei Oros)

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Chassidishe Vort:

‘And Moshe said: “With our youths and with our elders we will go; with our sons and with our daughters, with our flock and with our cattle we will go, because it is a Festival of Hashem for us.  And he [Paroah] said to them [Moshe and Aharon]... “Let the men go now and serve Hashem, because that is what you are seeking…”’ (Shemos 10:9-11)

In the sefer L’Hisaneig Bi’Saanugim, the author tells that he heard to explain on this, that the main debate between Moshe Rabbeinu and Paroah was the attitude towards the Service of Hashem:  Paroah’s attitude towards Service of Hashem was just like towards mundane work (meaning that it was like a burden).  And if they were talking about that, then it was only applicable for the men, and not for the women and children.  

Said to him Moshe Rabbeinu; ‘With our youths and with our elders we will go; with our sons and with our daughters, with our flock and with our cattle we will go, because it is a Festival of Hashem for us’ -- what you see as work, as a yoke and a heavy burden, we view as a Festival; it is a Simcha (joy) for us!  And when you celebrate on a festival, (it isn’t only the men,) it is also for women, children and elders -- all of them are participants in the celebration.

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Mussar Message:

‘And you shall guard the Matzos -- ושמרתם את המצות’ (Shemos 12:17)

Brings Rashi HaKadosh from Mechilta:  Rabbi Yoshiya [zt”l] says:  Do not read it [המצות] ‘haMatzos’, rather ‘haMitzvos’.  Like the way that we cannot let the Matzah leaven, so too, we cannot let a Mitzvah “leaven” [i.e. wait too long to perform it], rather, if it comes to your hand, do it immediately [with alacrity].  

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Chazak V’ematz:

‘And I [Hashem] will pass in the land of Egypt on this night…’ (Shemos 12:12)

From this verse, the Sages derive (see the Haggadah) that Hashem personally carried out the Plague of the Firstborn, and did not dispatch an Angel or emissary to do so.

Says the Maharal of Prague {HaRav Yehuda ben Betzalel zt”l}:  From the foundation of the Jews as a Nation, Hashem’s relationship to us was direct and personal, without an intermediary.  When it was time to seal His Covenant with His People by freeing them from the land of their enslavement, Hashem did not delegate the task to any other.

(Quoted in The Stone Edition Chumash)

Indeed, HaKadosh Baruch Hu is still personally involved in all of our lives and He Himself is always available to us…

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Maaseh B’Rabbi…

‘And you shall guard the Matzos -- ושמרתם את המצות’ (Shemos 12:17)

There is a famous story told about the legendary founder of the Mussar Movement that connects to this verse:  

Before Pesach, HaRav Yisroel Salanter zt”l was once unable to be present at the baking of his shmurah Matzah, in which he was very careful.  The task was delegated to his Talmidim (students), and they asked him for directions.

Rav Yisroel instructed them to be very careful how they treated the widow who kneaded the dough.  For if they were to upset her, it would be a transgression of the Commandment to not oppress a widow.  relate

In his wonderful way, Rav Yisroel added that the Kashrus of the Matzos was not complete with only keeping the laws of Pesach in a nice way; but also with meticulous observance of the laws governing behavior between people.

(See Mussar Message for what Rashi HaKadosh brings on the quoted verse, and the above story connects beautifully with it:  For, while ‘guarding the Matzos’, we must still be careful to ‘guard the [rest of the] Mitzvos’).

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A Gut Shabbos to all!

Siyum Tehillim for a Dear Friend with a Big Medical Problem

Hello everyone.  I have a dear friend (Chaya Shaina Chana bas Itcha) whom, around 31 years ago, was unforuntately given medicine that she didn't need and was allergic to.  Now a lot of the nerves in her face are very damaged and cause her a lot of pain, and she is in need of a Miracle.

It would be very appreciated if you could please sign up here (on hadranalach.com) to say even a couple chapters of Tehillim or do even a few Maasim Tovim L'Zechus Refuah Shleimah mi'heira for this fine, old-fashioned woman. 

Thank you all so much in advance and may Hashem send complete Refuos and Yeshuos to Chaya Shaina Chana bas Itcha very, very swiftly, Amein vi'Amein, and all manner of Beracha v'Hatzlacha to you and your family!

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Video seen on YeshivaWorldNews

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Exile

Parshas Va'eira Messages 5778

Parshas Va’eira:

The Sages Say:

‘“Therefore say to the Children of Israel; ‘I am Hashem, and I will take you out (והוֹצאתי) from under the burdens of Egypt, and I will save you (והצּלתּי) from their work, and I will redeem (וגאלתּי) you with an outstretched arm and with great judgements.  And I will take (ולקחתּי) you to Me for a People…”’ (Shemos 2:6-7)

Rav Huna (zt”l) said in the name of Rav Binayah (zt”l) that the four cups that we have at the Seder correspond to the four expressions of Redemption used in the above verses:  והוֹצאתי (‘and I will take you out’), והצּלתּי (‘and I will save you’), וגאלתּי (‘and I will redeem you’), and ולקחתּי (‘and I will take you’).

(From Midrash Bereishis Rabbah 88:6)

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A Helpful Hint:

‘And also I established My Covenant with them [the Avos] to give to them (לתת להם) the land of Canaan [Israel]...’

The Gematria of ‘לתת’ -- ‘to give’, notes the Baal HaTurim, is 830.  This alludes to the span that the two Batei HaMikdash stood for -- 410 years and 420 years [which, if put together equal 830].

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A “Lamdanishe” Insight:

‘And I will harden the heart of Paroah, and I will increase My Signs and My Wonders in the land of Egypt.’ (Shemos 7:3)

There is a well-known debate amongst the commentators; how could Hashem have hardened Paroah's heart -- apparently taking away his free will?  True Paroah was wicked, but shouldn’t he still be left with the free choice to repent?  This is indeed a good question, and B’Ezras Hashem, what I want to do this time is to bring a few different explanations and answers to it:

1) --- Sforno zt”l:  Without a doubt, if not for the hardening of Paroah’s heart, he would have let the Jews out of Egypt.  However, that would not have been out of repentance or submission to Hashem -- only out of that fact that he couldn’t take any more pain of the Plagues.  And this would not have been proper Teshuva at all.  

Therefore, Hashem strengthened Paroah’s heart [which didn’t mean that He took away his free will -- just the opposite], so that he would be able to endure the pain of the Plagues and not just send the Jews out of Egypt because of fear of the Plagues.  Indeed, as it says, ‘in order to put these signs of Mine in his midst’ -- meaning; that from them [and not the pain], [Paroah and] the Egyptians would come to recognize Hashem’s Greatness and return in true Teshuva, [and of course, in effect, send the Jews out of Egypt].

2) --- Chofetz Chaim zt”l (in Chofetz Chaim al HaTorah):  There are many people who ask how the Doors of Repentance could be closed in the face of Paroah.  Isn’t it a general rule that the Gates of Teshuva are never closed to even a very big sinner?

Rather, the matter is that there are some wrongdoers that from Heaven, they get helped to repent, as we pray, ‘return us in complete Teshuva before You’.  However, there are also other ones who heap up their measure of transgressions so much so, that help from Heaven to return is withheld, and it is up to the person to arouse themselves to Teshuva.  

Paroah was one of these cases:  HaKadosh Baruch Hu told Moshe Rabbeinu to let him know that he had gone very far in his wickedness.  And as a punishment for that, from Heaven he wouldn’t get help to return in Teshuva.  As it says, ‘for I will harden his [Paroah’s] heart’ -- meaning that his heart was now hardened, because from Heaven he would not be aided in the process of Teshuva.  However, the free choice was not taken away from him to return on his own [as later, he, Baruch Hashem, did].

3) --- Tal U’Matar (and see Sifsei Chachamim ק to Rashi HaKadosh here):  As we are told, after all the Plagues and Kriyas Yam Suf (The Splitting of the Sea), Paroah did Teshuva.  After all the Wonders, he repented.  

So perhaps the answer to the above question is staring us right in the face in the very verse quoted: 'And I will harden the heart of Paraoh, and I will increase My signs and My wonders in the land of Egypt.'

As we know, Paroah was very stubborn.  But even with a person like that, his stubbornness and wickedness can still be broken.  It just might take a bit more.

So if we put all this together, we can suggest that out of mercy for Paroah did Hashem do all this:  He knew that if He only performed a "minimal" amount of Wonders in Mitzraim, Paroah's stubbornness might have been broken for a little while -- but this change perhaps would not have lasted.  

However, if He would bring all the Makkos (Plagues) and Paroah would also see the Kriyas Yam Suf  -- then it would be just "too much", and Paroah would change for good -- as he did.

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Chassidishe Vort:

‘And Hashem said to Moshe and to Aharon, saying: “When Paroah will speak to you, saying; ‘Give for yourselves a wonder…’”’ (Shemos 7:8-9)

The question is asked; why would Paroah say ‘give for yourselves a wonder’?  Wouldn’t it have been more proper that he would say that they should ‘give to me a wonder’?

Explains the Noam Elimelech {Rebbe Elimelech of Lizhensk zt”l}; even a person who sees a lot of Miracles and wonders, it’s still a great and amazing thing with each and every one that they see.  Afterall, whenever Hashem performs a Miracle, it is amazing and novel.  However, with people who perform “magic” (sleight of hand), their tricks don’t really impress themselves and are nothing new because they know exactly how they did it, etc.

This, explains the Rebbe Reb Meilech zt”l, is what Paroah meant: ‘Provide a wonder that is even miraculous and new to yourselves -- not just some “magic” trick.’

(Heard from one of my Rebbeim)

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Mussar Message:

‘And Hashem said to Moshe: “Say to Aharon; ‘Stretch out your hand with your staff upon the rivers, upon the canals, and upon the lakes, and bring up the frogs upon the land of Egypt.”’ And Aharon stretched out his hand upon the waters of Egypt, and the frog (הצפרדע -- in the singular) came up, and covered the land of Egypt.’ (Shemos 8:1-2)

Brings Rashi HaKadosh from Midrash Tanchuma, that there was only one frog, and the Egyptians just kept hitting it and hitting it, and so it would break into swarms and swarms.  

Asks the Steipler Gaon {HaRav Yaakov Yisroel Kanievsky zt”l}; when the Egyptians who were hitting it saw that that only added to the frogs and made them multiply more, wouldn’t knowledge dictate that they should just stop hitting the frog so that the creatures didn’t continue to increase?!

However, answers the Steipler beautifully; what does the trait of anger say?  It says that since the frogs are multiplying, all the more so that they should hit it and get revenge.  And as the frogs continue to increase, so does the anger of the Egyptians’, and then they continue to hit it and hit it until eventually, it ‘covered the land of Egypt’. [This is what anger can do if, Chas V’Shalom, we let it.]

(From Bircas Peretz)

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Chazak V’ematz:

As we read about the Geulah (Redemption) from Mitzraim unfolding, I want to share an insight with you, B’Ezras Hashem, on the Geulah from this long and bitter Exile:

My Rebbe, HaRav Daniel Yaakov Travis shlit”a related that he was told (I think by HaRav Moshe Shternbuch shlit”a) that each and every person has the power to bring the Redemption.  Hashem is waiting, so to speak, for any one of us to do something very special -- and that will trigger the Geulah.  Whether it be overcoming a difficult challenge, the performance of a “little” good deed that doesn’t seem so special in our eyes, or even lots of things together -- each and every one of us can cause the Ultimate Geulah.  May it be very soon, Amein.

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Maaseh B’Rabbi…

In the Jewish year 5597, a powerful earthquake destroyed a lot of the city of Tzefas.  HaRav Shmuel Heller zt”l, the Rav of Tzefas at the time, sustained losses as well; his wife and three children perished in it.  Rav Shmuel himself was trapped under a layer of debris and he wasn’t able to climb out.  He then shouted, “If I will be saved, I promise that I will study Torah more vigorously.” Miraculously, the stones began to fall to the side, and he was able to crawl out.  

When one accepts upon themselves to study more Torah, it can bring big Salvations.

(Brought in Meoros HaParsha)

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A Gut Shabbos to all!

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Does anyone know any contact information for any big Gedolim? Thanks so much!

It would be really appreciated.  Please, if you know any contact information for anyone, post it in comments and/or send me an email at aishkodesh611@gmail.com.

Thank you so much and a Gut Voch!

Parshas Shemos Messages 5778

Parshas Shemos:

Baruch Hashem, we have the privilege to begin a new Book of the Torah.  It is indeed like a new beginning.  Now, with the Help of Hashem, let us begin:

 The Sages Say:

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

A non-Jew once asked Rabbi Yehoshua ben Korcha zt”l; “What did HaKadosh Baruch Hu see to speak with Moshe (i.e. why did He) from the midst of the [burning] bush?”

And Rav Yehoshua ben Korcha answered him, “If it had been from the midst of a carob [tree], or from the midst of a sycamore [tree], so you would have asked me (i.e. you would have asked me the same question).  However, to make you go out divided (meaning ‘without an answer’) is impossible.  Why from the midst of the bush?  To teach you that there is not a place empty without the Shechinah (Divine Presence) -- even a bush.”

(Related in Midrash Shemos Rabbah, 2:5)

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A “Lamdanishe” Insight:

‘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 going and asking Yisro about something that Hashem had commanded him to do?

The answer, explains the Alter, is that Moshe had to ask Yisro’s permission to leave in order to show gratitude for his help. (He wasn’t getting a second opinion or relying on Yisro’s authority more than Hashem’s, Chas V’Shalom.) Without gratitude, Moshe Rabbeinu could not have been a proper leader.

(Brought in Sparks of Mussar)

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A Helpful Hint:

(Shemos 1:1)

‘And these are the names of the Children of Israel who were coming…

ואלּה שׁמוֹת בּני ישׂראל הבּאים...’

The Sofei Teivos (last letters) of the above words, says the Rebbe of Bendin, spell תהלים (if you rearrange them a bit).  This is to hint to us, he expounds, that in every time of distress and hardship -- such as Mitzraim (Egypt) -- Tehillim can be read and through this can come the Salvation.

(Quoted in Maayanah Shel Torah)

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Chassidishe Vort:

‘And these are the names of the Children of Israel who were coming to Egypt; with Yaakov, [each] man and his household came.’ (Shemos 1:1)

Tells us Rashi HaKadosh from Midrash Tanchuma and Midrash Shemos Rabbah, although Hashem had already counted the Tribes in their lifetime by their names, He counted them again after their death, to let us know how precious they are to Him, for they are likened to stars which He takes out and brings in according to their number and their names.  

Says the Sfas Emes {third Gerrer Rebbe -- Rebbe Yehuda Aryeh Leib Alter zt”l}; Jews are obligated to know that Hashem loves us.  And just like He created the stars in order that they should illuminate when it is the dark of the night -- so too, He created us so that we would spread the G-dly Light and bring Him in even to very dark and lowly places -- (such as Egypt was).

(Ibid.) 

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Mussar Message:

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

Writes the Ramchal {Rabbeinu Moshe Chaim Luzzatto zt”l}, on the trait of vigilance: “Behold the matter of vigilance is that a person should be careful in his actions and his affairs, meaning to say, he should contemplate and survey upon his deeds and his ways, if they are good or not… And the one who goes in his world without reflection if his way is good or bad, behold he is like a blind person who is going upon the bank of a river -- that his danger is certainly strong and his bad is closer than his salvation [i.e. it is more likely that he comes to harm than not].  For the lack of protection [the risk] because of natural blindness or because of willful blindness -- [willful blindness] meaning the closing of the eyes [to our actions] with choice and desire [i.e. deliberately] -- are one [and the same].

“And behold, Yirmiyahu bemoaned upon the evil of the people of his generation, because they were afflicted with the affliction of this trait [of willful blindness].  That they were hiding their eyes from their actions without putting their heart to see what they [the actions] are:  If they should [continue to] do them or to 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 course, like a swift horse in battle.’ And that is, that they were pursuing and going in the course of their habits and ways, without leaving time for themselves to scrutinize upon their deeds and ways, and it comes out [the result is] that they fell into bad without seeing [being aware of] it.

And he continues that “This is in truth one of the tricks of the Yetzer Hara and his cunning:  His work is constant to burden upon the hearts of people until there is not left to them respite to meditate and to look in which way they are going [i.e. what they are doing].  Because it knows that if they would only minimally put their heart upon [i.e. devote attention to] their ways, for certain they would immediately begin to repent from their [bad] deeds, and the regret would go and strengthen in them until they would abandon the sin completely.

“And behold, this is similar to the advice of Paroah the wicked, who said (Shemos 5:9), ‘You shall make the work heavier for the men, and they will do in it, and let them not talk about false matters.’ That he was [not only] intending to not let them have respite at all, so that they would not put their heart [to their troubles] or set advice against him, rather [he was also] trying to disturb their hearts from any contemplation, with [i.e. from] the strength of the constant work without break.”

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

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And it is our duty to fight against the Yetzer Hara’s attempts to distract our minds from thinking about what we do, and indeed contemplate our actions and correct them, with the Help of Hashem.

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Chazak V’ematz:

‘And the daughter of Paroah went down to wash in the river (the Nile)... and she saw the basket [which Moshe Rabbeinu had been put in] in the midst of the reeds, and she sent her maidservant (אמתהּ) and she took it.’

Rashi HaKadosh brings here that the Sages in Gemara Sotah 12b interpret אמתהּ to mean her hand (instead of her maidservant).  And they explain [that she stretched out her hand to grab the basket] and it grew many cubits [so she was able to reach it]. 

We learn from this, says Rebbe Menachem Mendel of Kotzk zt”l, that sometimes we are put into a situation that seems almost impossible.  But we must never think that it is indeed impossible.  We need to try and do what we can.  And if we put in our effort, Hashem will help us to achieve things way beyond our usual capabilities.

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Maaseh B’Rabbi…

Shortly after World War II, the Shulsinger Bros. Publishing Co. published a fine edition of the Talmud.  HaRav Moshe Feinstein zt”l was among the first to purchase a set of the expensive volumes. 

Once, while using one of the new volumes he momentarily left the room.  He had been using a dip pen and a bottle of ink.  While he was away, a student unintentionally knocked over the bottle, spilling black ink all over the page.

As the student stood in shame in shame, the Rosh Yeshiva returned to the room.  Upon perceiving what happened, however, Rav Moshe smiled pleasantly.  He assured the student that the Gemara still looked beautiful and, with a comforting glance, returned to study.

(Related in A Letter for the Ages)

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A Gut Shabbos to all!

Cold and Snow

Shalom Aleichem.  I want to remind everyone to try to take precautions and be very careful in the upcoming snow and freeze.  The winds and visability are supposed to be pretty bad.

May Hashem protect you and your family.