Mussar Drosha: Yisro

Mussar Drosha: Yisro:

 

With Hashem’s Help, let us continue in the journey Heavenward through the Parshiyos this cycle:  

 

So, one of the biggest events in history takes place in this parsha:  When we received the Ten Commandments at Har Sinai. (I highly recommend just reading this portion - even without commentary - as it very much connects you to Hashem).

 

Just imagine it (if we can); the moment when Hashem revealed Himself to us in all His Glory; He gives us His Ten Commandments and we become His People.  It is such an emotional thing, honestly.

 

They witnessed Hashem’s Awesome Presence and all the Glory with It with their own eyes.  But actually; let us not say ‘they’ and ‘their’ - but rather; ‘we’ and ‘our’.  For as we are told, every single Jewish Soul that would come into the world was there when Hashem revealed Himself.  

 

And after this awesome Revelation; who could sin?  With what they had just beheld?  Who could not believe in Hashem and trust in Him fully?

 

But let’s talk applicable things in our lives:  It has been so long since the Standing at Har Sinai - and the awe of the Glory of Hashem we all had has worn off from our hearts a lot.  Otherwise we wouldn’t sin like we do…..

 

And this is more of a problem than we might even think:  For we are commanded to fear (which is explained as being in awe) Hashem.  

 

How do we fix the wearing off of the awe?  So, let’s look at a verse in Parshas Va’eira:  When Hashem was transmitting the warning of the Fourth Plague to Moshe Rabbeinu in order to tell over to Paroah, He says ‘And I will separate on that day the land of Goshen….. in order that you will know that I am Hashem in the midst of the land.’ (This phrase of ‘I am Hashem in the midst of the land’ is used in many places).

 

What does the addition of ‘in the midst of the land’ teach us?  I believe that it is possible to explain it this way:  As we are told, there is a spark of Hashem in all of nature (in everything, really) and He controls all of nature (again, everything really, though humans have free will).  If something happens, it is not by chance; everything has a message and lesson, etc. in it.

 

Hashem is telling us with the addition of ‘in the midst of the land’, we may say, that we must learn to see Him within everything that happens.  Everything that happens to a person, whether it be “bad” (may the Merciful One save us), or good (may He will so), it is all for real from Him, and, in a way, a Revelation of His Presence!  

 

Every morning, when the sun rises, when we breath, take another step, etc. - that is a Revelation of Hashem that He is here with us.  Or the Torah (this is a one of the best examples); being able to read Hashem’s Word?!  What a Revealing!  

 

The Rambam zt”l in Hilchos Yesodei HaTorah (2:2) writes: “By thinking into His actions and creations… and seeing His unlimited wisdom, one will love and praise Him and fear Him….”

 

By just looking around at Hashem’s wonderful creations, you will come to realize more of how great He is - and that is a Revelation in and of itself!  So the truth is that in our everyday lives Hashem reveals Himself to us!  But, if this is true; why don’t we have the awe of His Presence on us at all times - and how do we come to sin?  

 

The verse in this parsha describes how we saw the (Divine) Voice with the Episode at Sinai - and then it tells us at the end of the verse that we trembled with fear.  Seeing is a very special sense - when we saw the Revelation, then we trembled with fear for Hashem.  

 

So this is how we can rectify the wearing off of the awe and fiery passion:  We need to see the Revelations in our own lives.  They are constantly there; we just need to see them!  And that will lead to fiery passion in serving Hashem, and a constant awe of the feeling of knowledge that Hashem is always with us, “standing” over us like He did at Har Sinai.  The Torah is always presented before us - and now our job is to accept it in our own lives with enthusiasm like we did so long ago……

 

Parshas Beshalach 5777

פּרשׁת בּשׁלח

Now on to the rest of the parsha:  So, I would like to, with the Help of Hashem, share with you 10 inspiring insights on this parsha:  

 

1) Says the Nikolsburger Rebbe (Rebbe Yosef Yechiel Michel Lebovits shlita):  Even if, with Hashem’s Help, we beat the Yetzer Hara, we must never let down our guard.  As we can see from the first verse of this parsha, even after Paroah sent the Jewish nation out from Egypt, there was still a chance of them returning!  Not only this, but the Yetzer Hara will always come after us and continue to pursue us - like Paroah did.  

 

However, he explains, Hashem is always with us.  And just like He led us through the longer way of the Wilderness in order for us not to return to Mitzraim, so too, He goes to “every length”, so to speak, to help us overcome our Yetzer Hara.  It might not always seem so, says Reb Lebovits shlita, but our loving Father is always right there for us to catch us if we fall, Chas V’Shalom. (From Nikolsburg.org)

 

2) So, as we know, Hashem split the sea for us and we walked through on dry land.  The Torah says ‘And the B’nei Yisroel went on dry land in the midst of the sea’.  

 

Says the Noam Elimelech (Rebbe Elimelech M’Lizhensk zt”l); the Miracles at the Splitting of the Sea taught the Jews to recognize the Miracles Hashem does for us every day.  

 

This is implied by the above verse, he explains: ‘And the B’nei Yisroel went on dry land in the midst of the sea’; even when we are walking on dry land - the “normal” thing - it is just as miraculous as when we were walking through the Sea.

 

Some people just think that most things are nature; but they are not.  Everything is actually a total Miracle from Hashem, He is Blessed - including the “normal way of the world”. (From Sefer Likutei Shoshana)

 

3) So, after the splitting of the Sea and the drowning of the Egyptians, etc. the Torah attests that the Jews had faith in Hashem and in Moshe His servant.  

 

Writes Rebbe Tzadok HaKohen of Lublin zt”l (Tzidkas HaTzaddik 154): “Just as one must believe in Hashem, so too one must believe in himself.  This means that one must believe that Hashem is interested in him…… This is the meaning of the verse ‘the [nation] believed in Hashem and in Moshe His servant’.  Moshe represents all 600,000 Yidden of that generation.  They believe that Hashem desires them and that He has Nachas Ruach from their good side….”

 

4) So, in the very next verse, the People sang to Hashem for His Kindnesses.  And this is a very special song!

 

It is written in Sefer Chareidim (73) “Whoever says Az Yashir and thanks his Master for all the kindness He did to our Forefathers and to us, out loud and with great joy, as though he just left Mitzraim, all of his sins will be forgiven.  He is like a child who was just born, without any sins.”

 

5) Towards the end of the fourth Aliyah, the Torah tells us about how the Jews came to Marah and ‘they could not drink the waters there because they were bitter’.  

 

Says the Baal Shem Tov zt”l:  What does it mean ‘they were bitter’?  It means the Jews were! Everything seemed bitter to the People because they were bitter. (Quoted in The Stone Edition Chumash)

 

6) Hashem tells us in the last verse of the fourth Aliyah ‘If you will surely listen to the voice of Hashem, your G-d, and what is upright in His eyes you will do, and you give ear to His Commandments and guard all His Statutes; all the sicknesses that I put upon Egypt I will not put upon you, for I am Hashem your Healer.’

 

Asks Rebbe Tzvi Hirsch HaKohen zt”l:  If Hashem won’t put the sicknesses on us, what is there to heal?  

 

So, he quotes a story that the Sultan of Egypt once asked the Rambam zt”l how he knew that he was such a good doctor - since he was never ill, he never needed treatment!

 

“That is precisely the test of a good physician:” replied the Rambam zt”l, “To prescribe a health regimen that will prevent his client from getting sick.”

 

Says Rebbe Tzvi Hirsch zt”l; this is what Hashem is saying:  “Because I am your Healer, I will see that you not suffer the diseases inflicted on the Egyptians.” (Quoted in Four Chassidic Masters)

 

7) But there is a different interpretation of this verse:  Rebbe Tzadok HaKohen of Lublin zt”l explains that what Hashem is telling us here is that even when He does bring hardships, etc. upon us - it is all to heal us!  He is always our Healer!

 

8) So, in the sixth Aliyah, Hashem rains down food from Heaven for us - the Mon.

 

Explains HaRav Shlomo Yosef Zevin zt”l:  The Mon teaches us three things:  #1, We get exactly what we need.  Just like each person got enough with the Mon, so too, we all get the food and stuff that we need.  #2, As we are taught in the Gemara, the Mon was so pure that we did not even need to go to the bathroom from it - it caused no waste.  This teaches us that the food we eat - and the money we buy it with - must be extremely pure.  We must earn our money and food honestly.  And #3, We are told that a person could taste whatever they wanted in the Mon. And this teaches us, he explains, that no matter what Hashem gives us - you can make it “taste” however you want.  And it is all in our attitude. (From Sefer LaTorah Vi'LaMoadim)

 

9) The Bnei Yissaschar (Rebbe Tzvi Elimelech Spira zt”l) quotes from HaRav Menachem Azaryah of Panu zt”l, who says that we would say a Bracha on the Mon.  

 

Why do we say a Bracha on Mon?  It’s so spiritual already!  Says Reb Spira zt”l, (one of his three suggestions), that it teaches us that no matter what level we get to - we must always continue upward (as we know, a Bracha elevates food). (From Sefer Bnei Yissaschar)

Always continue ascending Heavenward.

10) Okay; so, towards the end of the parsha, the Jews “test” Hashem, and they ask ‘Is Hashem among us or not?’ And then in the next verse, the Torah tells us how Amalek came and waged war with us.  

 

Teaches Rebbe Menachem Mendel Hager zt”l - the first Vizhnitzer Rebbe; because we had doubts as to whether Hashem was in our midst or not, Amalek came and attacked.  For the Gematria/numerical value of the word ’safeik’ (doubt) is the same as the word Amalek. (From Sefer Tzemach Tzaddik)

 

We should try to make sure not to have doubts about Hashem and His Torah, and may Hashem help us not to, Amein vi’Amein.

A Guten Tog und Voch all!  Kol Tuv!

Mussar Drosha: Beshalach

Mussar Drosha:Beshalach:

 

Baruch Hashem, we have the privilege to continue along with the B’nei Yisroel out of Mitzraim - now heading into Krias Yam Suf/The Splitting of The Sea.  

 

So, we read in the first passuk/verse that Hashem did not lead us by way of the land of the Plishtim because it was close - because He said (if He said it - that means He knew it) ‘lest the people reconsider when they see a war; and they return to Mitzraim.’

 

So, if you look in Rabbeinu Bachya zt”l, he writes (translated from the Hebrew): “And Rabbeinu Chananel z”l writes that He led them the way of the Wilderness for another reason; and it is to multiply His Signs and Wonders, because if He had led them the way of the land of the Plishtim - the close one - and HaKadosh Baruch Hu had put in their heart that He would give them permission to cross over the way of their land, and He did not delay them altogether, it would have been a “light” Sign.  (It would have been a “less dangerous” way, in some ways).  And therefore, it obligated (required) the Wisdom to go in a circuitous manner by way of the Wilderness to make the great and many Signs - with the Descending of the Mon, and the Going up of the Quail, and the Going out of Water from the Rock, because, according to that they were far from returning (to Mitzraim), that they should stand up to the people of those places.”

 

If you skip a bit, he writes further: “And know, that all the topics of Yisroel (the Jews) and their happenings in the Wilderness - they were a complete test in order to make their Souls greater - the intellect of the levels of Bitachon/trust in Hashem, which is the root of Emunah/faith in Hashem, in order that they would be fit to receive the Torah.  And for this reason, He split the sea for them so that they should cross into its midst - and not at one time.  Also, after they went out from the Sea of Reeds to the Wilderness of Shur and they came to Marah, and the waters were sweet - and they returned and became bitter.  And, through the tree they returned to being sweet.  And all this was a complete test - and like the topic that is written ‘and He tested them’.  Also, with the descending of the Mon was a matter of a day in it’s day - and not for many days - it was all a complete test, (the Mon fell as much as needed each and every day - not just a lot at big intervals), like the topic that it is written ‘And they will gather it a day in itself in order to test them’.  Also, after they were in Rephidim and they loosened their grip from the Torah which they received in Marah, (Rashi HaKadosh from Mechilta and Gemara Sanhedrin 56b explains that we were given three rules to learn and keep in Marah), and as a punishment for this, Amalek (YM”S) came and waged war on them, because for the sin of wasting time instead of learning Torah, the troubles come to the world (Mechilta; Gemara Bechoros).  All these topics were a complete test, in order to root in their Souls the trait of Bitachon/trust in Hashem…… for the trait of Bitachon/trust in Hashem is a great main thing (ikkar) and Foundation of the Torah the Mitzvah.”

 

At first, this does not seem very connected to our verse:  But look again:  The Jews would have turned back at that time if they saw a war - that, in a way, was a lack of faith in Hashem.  With the proper trust in Him - they wouldn’t have been afraid!  Hashem will protect!  

 

Hashem saw this in us - and He understood that He needed to lead us through the Wilderness in order to root Bitachon/trust in Hashem in our hearts.  

 

So, this is actually a very big lesson for us:  In our own lives, we face “wars” - whether with the Yetzer Hara, a tough situation (both Rachmana Litzlan/may the Merciful One save us), etc.  But we must understand that Hashem is with us, “fighting” so to speak, alongside us.  

 

But, being humans, there will be scary moments - there are dangerous things out there (Rachmana Litzlan).  But HaRav Yosef Leib Bloch zt”l writes (Shiurei Daas) that the dangers and forces of the world are like a dog on a leash.  If, (Rachmana Litzlan and Chas V’Shalom) the animal tries to hurt you - what do you do?  Call out to the master!  He can pull the leash and “make sure” that the dog does not get you.  But if, Chas V’Shalom, the person does not recognize the presence of the owner - they are in big trouble!  Similarly, he says, if a person, Chas V’Shalom, does not recognize the Presence of Hashem - the Master of all - they they are in danger.  

 

But in that case - if we do recognize Him and His Presence, with His Help, then obviously, we are extremely safe!  

 

So, we must realize and “meditate” on the fact that Hashem is the One and Only G-d, and that He controls everything.  And, if we can understand this and take it to heart, with His Help, we will have no reason to fear things (aside from Him, of course)!  We always have watching over us the One Who controls all.  Think about that!  

 

And, as I usually like to do, I would like to, with Hashem’s Help, share with you a story on this topic:  

 

“Please Rebbe, you must help me” wept the stricken Jew before Rebbe Mordechai of Neschiz zt”l:  The Rebbe asked him what the trouble was and the man replied that he was critically ill.  He had consulted many doctors, but none of them held out any hope for him. “Only you can help me, Rebbe, now that all hope is gone!” he said. “Hmmm.  And have you been to the specialist from Anipoli yet?” the Rebbe asked.

 

The ill man wrinkled his forehead in surprise and replied that he had not heard of him and not seen him yet. “Well then, you should go to him at once.” the Rebbe advised.  

 

Hope rekindled in his heart, the dying man packed a few belongings and went to Anipoli.  The journey was not comfortable in the least, but finally, he reached Anipoli.  The man jumped out of the coach - already feeling better.  

 

He stopped the first person walking by and asked him where the specialist lived.  The man looked at him in bewilderment and replied “Specialist?  Here, in Anipoli?  There is no specialist living here!  You must be mistaken.”

 

The dying man told the passerby that there was no mistake - a great man sent him there to consult the specialist about his illness.  

 

He turned away from the passerby, found another local resident and asked him about the specialist.  The man looked at him as if he were crazy and told him that they didn’t even have their own doctor!  

 

The dying man now realized he must have made a mistake; but still, the Rebbe had sent him here.  There must be some explanation.  

 

“Well then, what do you do here when someone becomes ill?” he asked falteringly. “Now that is a different question altogether,” the man said. “If someone falls ill, we pray to Hashem to cure him.  It is as simple as that!”

 

Crestfallen, the Jew saw that he had nothing else to seek in Anipoli and took the first coach back to Neschiz.  He returned to Reb Mordechai zt”l and poured out his painful story to him - telling him that there was no specialist in Anipoli - they didn’t even have a general practitioner, and that his trip was all in vain.  

 

The Rebbe raised his eyes questioningly. “And what do people do when someone becomes ill?  Did you find out?” “Yes” the unhappy Jew replied weakly “Since they have no doctor, they pray to Hashem to cure them.”

 

“Aha!” said the Rebbe triumphantly, “That is the answer.  That is the Specialist I wanted you to consult.  Hashem!  He is the Ultimate Healer.  He is the One to Whom you must turn in your suffering and pain for only He can help you!  As it says in the Torah (in this parsha) ‘For I am Hashem your Healer.’ (From Tales of Tzaddikim; Shemos, p. 94-96).

 

We must realize all the Miracles that Hashem does for us in our own lives - as He leads us through the “Wilderness” of the modern world.  And this will help us to trust in Him, as HaRav Moshe Tuvia Lieff shlita says (in one of his shiurim on TorahAnytime.com).  

 

Then, as He continues to lead us, if we, Rachmana Litzlan, encounter any kind of tough situation or anything like that, we will not turn back and ‘return to Mitzraim’ (see the Nikolsburger Rebbe shlita on the first verse of this parsha).  We will continue to try to move forward with Hashem’s aid through our entire lives in this world.  

 

May Hashem help everyone to always get through the hardships of life, Amein vi’Amein. 

I wish every single person a wonderful week!  Kol Tuv! 

 

Mussar Drosha: Bo

Mussar Drosha: Bo:

 

Baruch Hashem, we are able to learn together the Parsha another week - now, Parshas Bo.  So, we read in the first Aliyah about how Moshe Rabbeinu relays a warning to Paroah from Hashem.  

The Torah records that Moshe Rabbeinu said (Shemos 10:3) ‘“So said the G-d of the Hebrews; ‘how long will you refuse to be humbled before Me?  Send out My People so they can serve Me!”’ We may ask; what lesson does this carry for all of us today? 

So, the Rambam zt”l brings down (Hilchos Gerushin 2:20) that, in reality, every single Jewish Soul - which is our true selves - wants to do what is right; Hashem’s Will. (Maybe every Soul in general does).  And likewise it is taught (Pirkei Avos 6:2) ‘There is no free man like the one who is involved with the study of Torah.’  

Some people, Rachmana Litzlan/may the Merciful One save us, actually think that listening to Hashem is limiting and keeping us from doing what we want.  But they aren’t realizing what free is.  

Unfortunately, (sigh), oftentimes we enslave ourselves to our Yetzer Hara and it’s desires, treating him like our master (Chas V’Shalom), by following his orders, etc.  We, on our own accord, are choosing not to be free!  Can you imagine that?!  The Yetzer Hara is trying to enslave us! 

And this is what was happening in Mitzraim:  Paroah, who represents the Yetzer Hara, enslaved us, trying to make us do his will instead of Hashem’s - and ours.  We all have a personal Paroah:  He is always trying to enslave us and make us do what he tells us to instead of Hashem’s Commandments, Rachmana Litzlan.  And sometimes we actually submit to it!  

At these times, the words we quoted above are directed towards us:  Hashem is telling us ‘Send out My People’ - we are all part of His People, (thank Him!), but if we, Chas V’Shalom, enslave ourselves to the Yetzer Hara, that is not the real us.  Hashem wants us to send out ourselves - His People - from under our personal Paroah.  Then we will be able to serve Him as we should!! 

And then we can also reaccept the Torah and rededicate ourselves to it (as the Jews accepted it after being taken out from under Paroah) and become as we are supposed to be.  We must take the words which we quoted above - that are directed at all of us at times - to heart and free ourselves from our personal Paroah, with His Help, and bring out our true selves.  Then we will see who we really are.  

And now, after discussing what freedom really is, we can come to better appreciate the Yetzias Mitzraim/Going out From Egypt:  Hashem took us out from under Paroah, who was enslaving us in the worst way - physically and spiritually - and gave us the Torah, which is the Ultimate Freedom.  

And, as we read about in the Torah how Hashem took us out from Mitzraim, may we also leave our personal Mitzraim with them.  May Hashem free us from this Galus as well, very, very swiftly, Amein vi’Amein. 

I wish everyone and their families and wonderful week!

Parshas Va'eira 5777

פּרשׁת וארא

Okay; so the first verse in Parshas Va’eira is ‘Vayidaber Elokim el Moshe, vayomer eilav; Ani Hashem/And G-d spoke to Moshe and He said to him; I am Hashem’.  

Tells us the Sefer Toras Avos (teachings from the Rebbes of Lechovitz, Kobrin, and Slonim):  As we know, the Name Elokim (translated as G-d) denotes Judgement - Hashem’s Attribute of Strict Judgement.  While His Name Hashem denotes His Attribute of Mercy.  

So, Hashem was saying to Moshe Rabbeinu here, says Sefer Toras Avos, that according to what he thought, everything that had happened so far in Egypt to the Jews was from His Attribute of Strict Judgement - as things had even gotten worse towards the end of Parshas Shemos - and Moshe Rabbeinu had complained some about it (thus the Name Elokim first in the verse).  

However the truth is that, as He said, ‘Ani Hashem/I am Hashem’ - the Name that denotes Mercy.  Everything that happened was actually out of mercy for the Jews (it was going to help them greatly!) - though it might have seemed like it was harsh.  

We should take the lesson from this that even though things might sometimes be, Rachmana Litzlan/may the Merciful One save us, tough, we should remember that actually; even the hardest thing is coming from Hashem’s Mercy for us and to help us.  This is a very, very important thing that we should try to always remember in life.  

Okay; so, as we know, 7 of the Plagues are in Parshas Va’eira, and, with Hashem’s Help, let us try to list at least one commentary on each:

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1) Dom/Blood.  Hashem turned the Egyptians’ water into blood.

So, the Midrash Rabbah tells us that if an Egyptian and a Jew would both go to a barrel of water to draw water; the Egyptian would draw blood and the Jew would draw water.  

And this teaches us a big lesson:  Two people can view, do, see, etc. the same thing - but it can be completely different for both of them.  For example; a good person (may we all merit to be like this) can look at a Mitzvah and think “What an opportunity!”  But someone else can look at it and think (Rachmana Litzlan), “What a bother!”

Water is a very helpful and pure thing in the world.  While blood - when not in a good way, such as being in our bodies (that is the good way) - can represent certain evils.  

When a better person looks at something, they will often see the good stuff in it; while the less righteous will often see the bad stuff.  May we all have the merit to see only the good in things, Amein vi’Amein.

And this Midrash teaches us another thing:  The power of perspective:  While you might see one thing, another person might see something totally different.  We must realize this…..

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2) Tzifardeia/Frogs:  Hashem made a bunch of frogs in Egypt - going into their houses, ovens, etc.

And, when the Torah talks about the frogs going up onto Egypt, it says ‘And the frog went up…..’ So, Rashi HaKadosh quotes from Midrash Tanchuma, which tells us that there was originally only one frog, but the Egyptians kept hitting it and hitting it, and it kept splitting into more frogs.  

Asks the Steipler Gaon (HaRav Yaakov Yisroel Kanievsky zt”l):  Why did the Egyptians keep hitting it?  If they saw that it would multiply every time they hit it, why wouldn’t they have just stopped?!  

But he answers that this is the way of the trait of anger:  A person totally loses control of themselves and can’t even think straight. (From Sefer Bircas Peretz)

Indeed, the Sages say in Gemara Nedarim ‘Kol ha’koeis, kol minei Gehinnom sholtin bo/All who get angry, all kinds of Gehinnom control him.’ (However, there are, of course, good reasons to get angry).  

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3) Kinim/Lice:  Hashem made a lice infestation in Egypt.

So, as we know, Aharon HaKohen was the one who struck the dust and it became lice - not Moshe Rabbeinu.  And Rashi HaKadosh quotes from Midrash Tanchuma, which explains that Moshe Rabbeinu couldn’t do it because when he had killed the Egyptian who was striking a Jew, he had hid him in the dirt.  So he had to show HaKaras HaTov (literally, Recognizing the Good - sort of like gratitude) to the dirt.  

Asks HaRav Chaim Shmulevitz zt”l:  Dirt is an inanimate object; did Moshe Rabbeinu really have to show HaKaras HaTov to it?

And he answers; yes.  HaKaras HaTov goes so far that we even have to show it to inanimate objects.  If something helped us (even though all help is from Hashem), we must show gratitude to it. (From Sichos Mussar)

And, if we must show gratitude to something that did something good for us but once; all the more so should we be extremely grateful to Hashem, He is Blessed, for the good that He does to us every single second!!

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4) Arov/Mixture of Wild Beasts.  Hashem made an assortment of dangerous wild beasts infest Egypt.

Asks the Be’er Yosef (HaRav Yosef Tzvi Salant zt”l):  Why is this plague specifically called ‘Arov’ - which means a mixture? (Couldn’t it have been called like, Wild Beasts - in Hebrew?)  And he explains that it is because the ‘Arov/Mixture’ part, was the biggest Miracle.  

Most wild animals live in different habitats, (and would eat each other if they were close to one another, I might add).  So this Plague is called after the biggest Miracle of it, he says (though everything is really a Miracle):  The fact that it was a mixture of wild animals from all different habitats in one place. (From Sefer Be’er Yosef Al HaTorah)

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5) Dever/Pestilence.  Hashem sent an epidemic in the animals of the Egyptians, and it killed most of their animals.

So, with this plague, the Torah tells us about how Paroah saw that none of the Jews’ animals ‘Ad echad/Until one’ - (meaning none) died, and he didn’t let them out.  And many commentators ask; what is going on here?  Paroah saw that none of the Jews’ animals had died - so it was obviously a total Miracle - so he hardened his heart and didn’t let them out?!  

So, HaRav Moshe Shternbuch shlita quotes from HaRav Leib Chasman zt”l, who explains that oftentimes, when a person is about to lose an argument, they get very stubborn and push even harder.  Even if everyone knows that they are wrong, they will push even harder for their argument.  

This is what happened with Paroah, explains Rav Chasman zt”l:  He saw how much of a blatant Miracle it was - there was no question.  And he essentially was proven wrong by it, so he got very stubborn and pushed back again. (From Sefer Taam Va’Daas)

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6) Sh’chin/Boils.  Hashem gave the Egyptians itchy, scratchy, hurting boils.

With this Plague, Moshe Rabbeinu had to throw soot Heavenward, and boils would be on the Egyptians.  So, HaRav Shimshon Refoel Hirsch zt”l explains that by making all the boils “come from” a little bit of soot, Hashem emphasized how much of a miracle this was. (From The Stone Edition Chumash)

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7) Barad/Hail.  Hashem rained down hail with fire upon the Egyptians.

Tells us Rashi HaKadosh from Midrash Shemos Rabbah, a wondrous thing:  To serve Hashem, fire and water worked together.  

Fire and water essentially never mix; but in order to carry out Hashem’s Will, they joined together in the Hail.  We should take this lesson and try to always do Hashem’s Will, no matter what.  

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Okay; we had commentaries on the Plagues, and, with Hashem’s Help, I would like to add one last commentary - a double feature - for this Dvar:  As we know, during a lot of the Plagues, Paroah said that he would let us go; but then afterwards - when the Plague had been taken away - he turned back and decided not to.  

Tells us HaRav Yeruchom Levovitz zt”l:  When we have a pressure situation (we are having trouble, Rachmana Litzlan, etc.), we will do a lot of things, or say we will.  But then when the pressure is off; we just forget.  And this is what Paroah did. (From Sefer Daas Torah)

Adds HaRav Shalom Rosner shlita; this is how we act with Rosh Hashanah and Yom Kippur:  We feel the pressure - everything is on the line - and we take upon ourselves to do a bunch of things and tell ourselves that we will change, etc.  But when these days are over, we just forget and go back to normal.  In this way, he says, we are just like Paroah. (From OU.org) So, we must work to change this.  And may Hashem help everyone to do so, Amein vi’Amein.

I wish everyone a wonderful week!

Mussar Drosha: Va'eira

Mussar Drosha: Va'eira:

Baruch Hashem, we have the privilege to continue with the story of the Jews in Mitzraim - and Hashem taking us out.  Towards the end of last parsha, things got worse actually; but it was actually part of the Geulah, as well - and we must realize that. (The Mizrachi zt”l explains that it actually brought the Geulah faster!)  Even though things can get tough sometimes, Rachmana Litzlan, we must always remember that that too is part of a ‘Geulah’ for us (see Rabbeinu Bachya zt”l on the end of Parshas Shemos).  

But that is not the topic that I would like to discuss in this Dvar.  B’Ezras Hashem, I would like to talk about something different:  

The Sages tell us in the Midrash that we were redeemed from Mitzraim in the merit of three things:  We kept our Jewish clothing - and didn’t dress like the Mitzrim; we kept our Jewish names - and didn’t change to having Mitzri names; and we spoke Hebrew - and didn’t change to speaking Mitzri.  This means that we somewhat kept our Jewish identity and did not totally assimilate - which is just so important.  

And this is especially an important lesson for our times – as it is one of our big problems today:  Rebbe Avraham J. Twerski M.D. shlita writes on this Midrash (Four Chassidic Masters; p. 99) “Even today, there is a misconception that Jews should not stand out as different.  Unfortunately, such ideas have resulted in the catastrophic assimilation of our times.” (See the Netziv zt”l in HaEmek Davar on last Parsha for one of the reasons of the slavery).

Hashem has set us apart as His People, and we are supposed to elevate ourselves and not, Chas V’Shalom, try to act like the Goyim (not to say that all of them - or even close - are bad, but we are still supposed to be different than them).

“If a Jew doesn’t make Kiddush; the Goy will make Havdalah” said the great HaRav Chaim of Volozhin zt”l, powerfully.  Meaning that if, Chas V’Shalom, a Jew does not elevate and sanctify (Kiddush) themselves and separate themselves from the ways of the Goyim, then Hashem will have to make the Goyim separate us from them (Havdalah) – sometimes in a way that won’t be so pleasant - so we do not, Chas V’Shalom, assimilate and join them. 

But; unfortunately, we all might have a little of this problem:  Even though we are Frum Jews, Baruch Hashem (may we continue in that way – the true way - forever, Amein vi’Amein), sometimes we might forget ourselves and act just like the Goyim do (without breaking the Commandments, of course, but perhaps not doing what we should be…).  We completely forget ourselves!  But what is a way to fix this?  How can we remember and not lose ourselves?  The way has been given to us:  Hashem has given us things to remind us and to help us maintain our Jewish identity - always.  

Such as Lashon HaKodesh, Jewish names, special clothing, etc. (The things which, when we kept them in Mitzraim, were the merit for our Redemption).  And when we keep distinctive Jewish things - that helps to remind us who we are and what we are supposed to be doing. We wear Tzitzis (as we have been commanded), we wear Yarmulkes, etc.  

These help to remind us of the truth always.  And I would like to, B’Ezras Hashem, share with you a beautiful story with you on this topic:  

A man once came, heartbroken, to the Belzer Rebbe - Rebbe Yehoshua Rokeach zt”l - crying uncontrollably.  Reb Yehoshua waited until the man was calmer and was able to tell his story.  The man told him that he had an only son whom he cherished and loved ever since the day he was born.  But, unfortunately, he had gotten mixed up with bad people and now he was engaged to a Goyishe girl!  He (the father) had been so upset that he had kicked his son out of his house.  

The man began to cry again and until a few moments later, couldn’t continue.  He asked the Rebbe whether it was the right thing or not to have kicked his son out of his home.  

The Rebbe replied that it was not the right thing, in fact, and that he should go and find him and bring him back.  

The man returned home and then went to find his son.  He found him in tattered clothing and looking disheveled.  He offered to take him home and the son accepted.  The father did not mention anything about the girl, though.  

Sometime later, the father told his son that he was going to visit the Belzer Rebbe and asked if he wanted to go with.  The son - being very grateful to his father - accepted this simple request.  The father and son talked a lot during the journey there - even about the girl and her family - the father suggesting that perhaps her family were bad people, but the son refused to rethink his decision and the father dropped the subject.  

Soon, the two reached Belz and were admitted to the Rebbe’s presence.  Reb Yehoshua zt”l spoke to the son at length until he felt that he had won over his confidence and then offered him a small Tallis Katan (pair of Tzitzis).  He asked him to wear it under his shirt at all times and told him that it would protect him. The son accepted the request; at least the Rebbe was not trying to dissuade him from marrying the girl he wanted! 

Soon, the father and son returned home.  The date of the son’s wedding was approaching and it was to be a lavish affair with lusty singing and rowdy dancing.  As the Rebbe had advised, the father attended as well.  The day finally arrived and the unhappy father sat alone at a small table heaped with Kosher food, but he had no appetite.  He was disgusted by the drunken Goyim there and wept inwardly to see his own son seated at the head of the table.  

The room filled with smoke and heat.  It was soon so oppressive that people began to take off their coats, etc.  The “Chasan” himself even began perspiring and took off his jacket - then even his shirt!  

At first, he didn’t realize why people were staring at him.  But when he looked down, however, he discovered that he was still wearing the Tzitzis that the Rebbe had given him!!  

“Hey, look!” one of the people cried out, pointing at him. “That’s Jew-clothing.  The groom is wearing a Jew-garment!  The groom is a Jew!”

The other guests took up the cry and angrily fell on the groom. “Why did you tell us you were a gentile like us?” they shouted. “How did you dare deceive us?!” The people attacked him and started to hit him.  He was unable to defend himself, but was able to, Baruch Hashem, flee to safety.  

When he was finally alone, he remembered what his father had said about the bride’s family possibly being evil - what he had denied - how true those words had been! 

The son returned to the father’s home – much wiser than before (the father, of course, returned from the wedding as well).  He became a sincere Baal Teshuva, justifying his father’s love and the Rebbe’s faith in him. (From Tales of Tzaddikim; Sefer Bamidbar, p. 101-104).

We see that the Jews were redeemed out of the merit of keeping their Jewish identity and maintaining certain Jewish values.  We must take this lesson and always remain true to our faith.  And if we were redeemed from Mitzraim in that merit - then certainly if we all try to maintain our Jewish identity always, we will be redeemed from this Galus as well.  May exactly this happen, Amein vi’Amein.  

I wish you and your family a wonderful Shabbos full of Kedusha.