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‫פרשת וארא‬ 17th Jan ‘15 ‫כ”ו טבת תשע”ה‬ To receive this via email or for sponsorship opportunities please email mc@markittech.com

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‫פ' וארא‬ ‫כ"ט כ"א‬-‫ יחזקאל כ"ח כ"ה‬:‫הפטרה‬

Toras Yakov

Rabbi Yaakov Hamer

Finchley Central Federation/Shaarei Orah

Complacency, Defining, Belief And Training We have all heard about the popular method of therapy used in psychology called Cognitive Behaviour Therapy or CBT. How many of us, however, have heard about the method of therapy called CDBT? This is a method which predates CBT by several thousand years in which The Torah outlines four stages of progression and development which, although begins with complacency, ends with a successfully rehabilitated person. This approach has been used to help thousands of people with their issues if done methodically and taken seriously. The stages are complacency, defining, belief and training.

geula is to realise that I am bearing something negative. I cannot remain complacent and ignore this. This is something damaging and must be rectified. Hashem tells us, the beginning of redemption is to realise that there is a problem and decide to break free.

Initially, when one has an issue which is adversely affecting one’s life, the tendency is to be complacent. One avoids any change or even clearly contemplating that they might have a problem. If that is their approach, it is virtually impossible to help them. The first thing they must do is to realise that something is very wrong and needs to be dealt with. The first stage is not to be Complacent.

Next comes belief in oneself and one’s ability to change. ‫וגאלתי אתכם‬ ‫ – בזרוע נטויה‬I will redeem you with an outstretched arm. ‫ חז”ל‬say this

The next stage is for the person to clearly identify and define the problem. What exactly needs to be done? What is the area of weakness that I am susceptible to? This is a sobering experience in which a person must be critical and judgemental and focus on the area in need of repair.

The famous maggid, Rabbi Sholom Shwadron would often comment on how peculiar it was to see intelligent, mature, religious people dash out of a chupa to go to the reception in order to start to indulge in the food. He once saw a man who did not receive his main course and literally ran half way across the room to remind the waiter of his oversight. Reb Sholom asked the man why is he so caught up in his meal that he was willing to belittle himself and run after the waiter. The fellow’s response was, ‘’Reb Sholom, it is a Seudas Mitzvah!’’ Justifying faults is a common human defence mechanism as we don’t like to admit that we have an area which requires hard work. Step number two, therefore is to Define the problem.

Once this is achieved, a person is ready to act. They do, however need to believe in themselves and realise that they have the potential to succeed. It is not enough to define the problem unless one believes that they have the support, the tools and the capabilities to overcome their issue. This third stage is simply Believing in one’s ability to fight and emerge victorious.

The final stage is training and habituating oneself in their new regimen. Up until now, it’s all been theoretical. Henceforth, a person must continuously train themselves to behave in a new manner. Training.

These four stages are, in fact, alluded to in the four expressions of redemption at the beginning of the parsha. V’hotzeisi, v’hitzalti, v’goalti, v’lokachti. The first stage is ‫ – והוצאתי אתכם מתחת סבלות מצרים‬I will remove you from the ‘burden’ of Egypt. The word ‫ סובל‬connotes someone who has been afflicted with something negative and bears it. The first stage of the

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After that has been established, ‫ – והצלתי אתכם מעבדתם‬I will save you from your servitude. I will save you from your unique, individual problem which you struggle with. What is your Avoda which brings you down? For the Bnei Yisroel it was their service of the Egyptian gods. Other people need to define their particular problem so they can attempt to remedy it.

is referring to krias yam suf which solidified our belief in Hashem and Moshe. According to our explanation, the pshat is, I will redeem you by showing you that you have power! Needless to say, belief in one’s ability to succeed is synonymous with belief in Hashem as the source of this strength. With siyata d’Shmaya, you have an outstretched arm and you must believe in yourself.

Finally a person needs to start to train themselves and act in the manner which they have outlined. ‫ – ולקחתי אתכם לי לעם‬I will take you for my nation. This refers to Matan Torah, where we received the ‫תורה‬ which compels us to actually put everything into practice and habituate ourselves in a lifestyle which will lead to spiritual and emotional success and happiness.

Living with Emunah..................................................... 2 Nefesh Hatorah............................................................. 3 Weekly Halacha Conversation..................................... 4 Home Grown................................................................. 5 Weekly Nach................................................................. 6 The Davening Discussion............................................ 7 Memini Michoel............................................................ 8 Eretz Hatzvi................................................................... 9 Jewish Classics........................................................... 10 Rambam...................................................................... 11 Pachad David.............................................................. 12

?? ?? ?? ?? ?? ?? ?? ?? ? ? ? ? ? ? ?

1. What ‫ ברכה‬do you make on lightning, shooting stars, exceptionally high mountains or great desserts?

Answers can be found on page 11. Information taken from The Jewish Fact Finder

Living with Emunah A Six Part Series

Rabbi Yonason Roodyn Aish UK

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Mitzvah #1 This isn’t a matter of chakirah, or philosophical

The first of the six constant Mitzvos is the

speculation about existence and nature of the Infinite

foundation upon which everything else rests,

being, which itself is the subject of a machlokes rishonim.

yedias Hashem, knowledge and awareness of an

This is a basic understanding of the existence or metzius of

Infinite Being who created and constantly sustains

Hashem that is incumbent on every Jew. Not everyone can

the universe.

be philosopher, and the Torah does not demand that level

The first of the aseres hadibros, is according to most rishonim the the mitzvah of emunah in an Infinite Creator.

of chakirah from us. We do not need to be able to grasp deep philosophical arguments to be considered maaminim.

As Chavakuk HaNovi1 says, tzaddik be emunaso yichyeh,

But at the same time, emunah peshutah doesn’t mean that

the righteous one lives by his emunah. The famous

we ignore these ideas and just have blind faith7, rather we

Gemoro at the end of Makkos2 says that this principle is the

try to understand and internalise them to the best of our

foundation of all of Torah. Without this all of Yiddishkeit is

ability8.

reduced to mere culture and superficial ritual.

After yetzias mitzrayim the Bnei Yisroel encamped in 3

Rephidim and are plagued with doubt, ‘Is Hashem in our

says that the foundation of all foundations and the pillar of

midst or not?9’ Immediately afterwards we are attacked

The Rambam at the beginning of his Mishneh Torah

all wisdom is to know that there exists a first Being upon

by our arch enemy and nemesis, Amalek. Amalek has the

Whom all of existence depends. If nothing else would exist

same gematriya as sofeik, doubt. He is the one who Rashi10

He would still exist and if He did not exist then nothing

says, cools things down. He is the one who sows seeds

else could possibly exist4.

of doubt in our emunah, in order to justify a more ‘chilled

Existence cannot create itself and from nothing, nothing

out’ approach to Torah and Mitzvos. Part of the mitzvah

comes. As a result of this there must have been a first

of erasing Amalek is to remove all such doubts from our

Being who created all of existence and is not limited

mind, not through ignoring them, but through answering

by it5. Everything else only exists to the extent that the

the sfeikos that the yetzer horo plants in our mind through

Creator wills it into existence6. This is why the first ani ma’amin refers to Hashem as both the borei (creator) and manhig (sustainer). When we make Kiddush on Friday night we affirm our belief in both these ideas. We refer to

‫ זכרון למעשה בראשית‬which is Hashem as the creator and ‫ זכר למעשה בראשית‬where Hashem interfered with nature

Torah true mekoros.

The six constant mitzvos are referred to as the ‫שש ערי‬

‫ מקלט‬the six cities of refuge. Through learning about, internalising and living with these ideas we are safe from the yetzer horo that seeks to kill us spiritually. The more

to take the Bnei Yisroel out of Mitzrayim, showing that He

we learn about and discuss these ideas, the more real they

sustains and runs the world with hashgocho protis every

become for us, the start to affect our thought processes

moment of every day.

and ultimately our decisions and choices too. '‫ד‬:'‫חבקוק ה‬ .‫גמ' מכות כד‬ '‫א‬:'‫הל' יסודי התורה א‬ '‫ג‬-'‫ב‬:'‫שם א‬ ‫עי' ספר העיקרים מאמר שני פרק י''ח‬ ‫דעת תבונות סי' נ''ח‬

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Sticks and Snakes world. This means that when one looks at the physical world he doesn’t see a straight line back to its source. When a person travels on a journey as long as he is travelling on a straight road he can look back and see his point of origin as soon as he bends away and turns the corner he no longer can see his origin. If the physical world was in a straight line with the spiritual world we would clearly see the source of this world and there would be no room for free will. Instead Hashem bends the heavens and creates the earth. The origin is bent, it is not seen at first glance but it is just around the corner and with a little perception one realises this world is a branch, an offshoot of a far greater reality, an outgrowth from a higher source. The physical world doesn’t openly reveal Hashem, it hides Him. One can choose to see just a piece of wood or one can realise that it is a branch, an outgrowth of the spiritual trunk.

As we follow the story of the miracles in Egypt we notice an unusual detail. Time and again Moshe’s staff seems to play a significant role. With each miracle he carries his staff. He has it at the burning bush and he introduces himself to Pharoh by performing miracles with it. What is so crucial about this staff? If the entire exodus would have taken place without this staff would we have been missing anything? What is its significance?

The first encounter recorded with this stick is at the burning bush.

Moshe is instructed to inform the Jewish people they are to be redeemed.

Moshe argues they won’t believe him and so Hashem instructs him to throw his stick to the ground. He obeys, it turns into a terrifying snake and he runs away in fright. Hashem tells Moshe to grab it by the tail, Moshe does so and it reverts back into a stick. “In order that they should believe that Hashem the G-d of their fathers appeared to you.”

Why was this chosen as the sign to be performed by Moshe in front of the Jewish people?

Who decides whether the world bends and distorts reality or connects it to its root but man? Moshe is told to cast his Mateh to the ground.

Thrown to the ground, disconnected from heaven and the branch turns into the snake, the symbolism of all evil. That is the mission of the snake – the evil inclination, to sever all connection to Heaven, to see this world in isolation, to ignore its origin and to have no contact with the Creator.

Moshe is being given a lesson in understanding man’s purpose in this world.

Finally he is told to grab the snake and as he does it reverts back to a branch; a most powerful lesson that the shape and destiny of the universe is in Man’s hand. In the hands of the righteous, everything reverts back into a branch of the tree, even the evil snake. Moshe is being told the stick is in your hand, it is up to you, grab onto it and it will turn the world into a branch, throw it to the ground and it will turn into a snake. It is this message that Moshe is to deliver to the people. This is not simply a proof of Moshes credentials; it is to teach the Jewish people of what is in store with the upcoming miracles. The world is about to be reconnected to its source.

Furthermore what is this whole spectacle of casting the staff to the ground turning into a terrifying snake and then subsequently turning it back into a staff?

Moshe and Aharon are instructed to go to Pharoh and when he asks for a sign, take the staff and throw it in front of Pharoh and it will turn into a Tanin - a serpent. Pharoh ridicules them for such a sign. He calls his magicians who perform the same act. In fact the Medrash tells us he called all the children to throw sticks to the ground and turn them into snakes. The kids all do so and they mock Moshe and Aharon. The snakes turn back into sticks and then the stick of Aharon swallows all their sticks.

That impresses Pharoh but still he is hard of heart.

Now we can understand the reason for performing the ‘stick to snake trick’ in front of Pharoh. Of course Hashem knew they were able to replicate this magic. Moshe wanted to let Pharoh know what this duel is all about. Pharoh declares himself as a god, comparing himself to the great serpent (Yechezkel 29:3).

Why did Hashem make them go through that stage of ridicule first why not go straight for the impressive part? In fact why was there a need for any proof? The 10 plagues were to follow, that was going to be more than ample proof! Why does he not just launch straight into the first plague of blood?

Hashem now informs Pharoh he is guilty of the same act as the primordial serpent, of severing the world from it source, disconnecting the branch from the tree. Moshe declares war against Pharoh - the serpent.

The stick is cast to the ground and turns into a serpent as a sign of rebuke to Pharoh that this is precisely what he is guilty of doing to the world, he has taken this branch and thrown it to the ground, breaking it from the tree and turning it into a place of evil.

The English translation of Mateh as a stick or staff is inaccurate, it is actually a branch. A branch immediately informs us there is a tree, a main body of which this is a branch.

The Avos are the trunk of the tree they planted the tree that firmly rooted the world to Hashem. They connect the world to heaven and now whatever grows thereafter is a branch of that trunk. The two words for branches in Torah – a Mateh and a Shevet both also mean the tribes of Klal Yisrael. That is precisely the point every Shevet and every Mateh is a branch of the Avos.

Of course they are able to replicate this because that is what they are expert at doing. The point was to demonstrate their error. Then Aharon’s stick swallows their sticks. They are connected to the wrong source to the dark side of black magic but Hashem is master of all of creation and the source of all existence. Aharon’s branch which is rooted in that place of truth totally consumes all their sticks.

Hashem tells Moshe to prove that he is coming in the name of Hashem the G-d of the Avos and how does he do so? With a branch that connects back to the roots.

The story of the Exodus from Egypt is based on this branch. With every miracle that occurs another facet of connection to the source is revealed.

Thus the branch is carried throughout to demonstrate the purpose of all the miracles is to teach that the physical world is a branch of a higher reality.

Moreover the world itself is a Mateh. The word for Mateh not only means a branch, it also means to bend. The passuk states “Hashem bends the heaven and establishes the earth.” In creating the physical world, Hashem bends the spiritual world and then it becomes the physical

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?? Quiz Time

? ? ??‫?ברכה‬do? you?make ? ? ?2.?What on an ocean? ? ? ? ? ? ? ? ? ? ? ? ?

Answers can be found on page 11. Information taken from The Jewish Fact Finder

The Weekly Halachic Conversation

Rabbi Avi Wiesenfeld

Rosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah

Shovovim (Part 2) Power Of The Tongue

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Brand New Shiurim just added

Telling the Truth

Parsha and Chofetz Chayim Yomi 2. The prohibition applies both in speaking form, and in writing form (texts, e-mails, etc.). One should also not even listen to a lie.5

If we look at how the Torah instructed us to stay away from sheker – it is done in a unique manner; "‫– "מדבר שקר תרחק‬ distance oneself from falsehood. This shows how far the Torah wanted one to stay from this prohibition.

3. It is incumbent upon parents to teach their children to speak only the truth.6 One must be extra careful not to promise a child something, and not give it to him, as this teaches him to lie.7

The Mishnah in‫יח‬-‫ )אבות (א‬tells us that “on three things the world stands, and one of them is truth”. According to all opinions, lying is prohibited by the Torah.1

Not only is outright lying forbidden, but even causing someone to lie is also forbidden, for example to ask someone to borrow an item that you know he doesn’t like lending out may cause him to lie and say, I don’t have one, or to pressure someone to reveal certain details he does not want to reveal, may cause him to lie.8

Negative Effects of Lying: •

4

One who switches his words is considered as if he worships

Q. Is exaggerating considered lying?

‫עבודה זרה‬.

•

Hashem dislikes one who talks one way but thinks something else in his heart.

•

One who is a liar is not believed even when he tells the truth.2

•

Seforim say that it was lying that caused the destruction of both the first and second the Beis Hamikdash.3

•

The Gemarah in Sanhedrin(‫קג‬.) tells us that there are four groups of people that do not merit to receive the Shechina (divine presence), and one of them is a liar.

A. No. When it is obvious that one is exaggerating, it is not a form of lying and is permitted. For example, when asked how much he paid for an item, he may answer £10, even though it was really £9.99. Similarly, one may say it is 10:00 even though it is really 9:58.

Similarly, one may write on a wedding invitation that the chuppah will be at 3:00 even though one knows it will not start until 3:30 since everyone knows that these things do not start on time.

A common but unknown form of lying is when one is asked to buy/ pick up something, and upon returning, claims that the shop was closed or sold out of that item, and then proceeds to pull out the item to the surprise of the one who asked for it.9

Benefits of Truth •

As long as people keep from lying and are close to the truth, then Hashem is their salvation.

•

One who speaks the truth is saved from all pains.

•

Speaking the truth lengthens one’s life.

•

Hashem is close to those who speak the truth.

•

Through speaking the truth the redemption will come.

Q. Is copying someone else’s test or work considered lying?

A. Yes (amongst other issurim).10 Similarly, taking credit for something that one did not do is considered a falsehood.11 A person must maintain total integrity in all his dealings – after all, we are all commanded to act like Hashem in all of our deeds, and His seal is truth. Furthermore, someone who is meticulously honest and truthful will merit receiving the presence of the shechinah.

Applies 1. The prohibition applies whether damage is done as a result of one lying, or even if no damage is done.4 Similarly, it can be in the area of business dealings, or simply making up a story that people believe as true. . ‫ח"ח בפתיחה עשה יג‬ .‫ארחות צדיקים שער השקר‬ ."‫ "לא חרבה ירושלים אלא בשביל שפסקו ממנה אנשי אמנה‬:‫ וע"ע בגמ' שבת קיט‬.‫נג‬-‫ראשית חכמה פי"ב‬ .‫ ועי' ס' הליכות בן אדם לחברו פ"כ סעי' יג‬.‫שו"ת מנחת יצחק ח"ג סי' צז‬

Next week will discuss when it is permitted to change the truth… .‫ ועי' מסילת ישרים פרק יא‬.‫חינוך מצוה עד‬ ."‫ פלא יועץ ערך "שקר‬,‫רמב"ם שבועות פי"ב ה"ח‬ .:‫עי' גמ' סוכה מו‬ ."‫פלא יועץ ערך "שקר‬ ."‫ס' הליכות בן אדם לחברו פ"כ סעי' יז "מידת חסידות‬ ..‫ס' הליכות בן אדם לחבירו פ"כ סעי' יח‬ .‫קפד‬:‫שערי תשובה ג‬

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?? Quiz Time

?? ?? ?? ?? ?? ?? ?? ?? ? ? ? ? ? ? ?

3. What ‫ ברכה‬do you make on a rainbow?

Answers can be found on page 11. Information taken from The Jewish Fact Finder

Home Grown

from the Golders Green Kolel This week: Reb Yacov Lewis

5

Will It Affect Your Children? biggest ‫ צדיקים‬in their times; so why is it so unique for the ‫תורה‬to mention they kept their righteousness and duties throughout a short period of twelve months?

The ‫ מדרש‬brings a story: when the Romans came to destroy the holy‫ בית המקדש‬they were scared to enter, so the Romans announced “anyone willing to go into the ‫ בית המקדש‬can take whatever he wishes from inside and keep it for himself.” There was a Jew who was an ‫ אפיקורת‬and he offered to go inside. He came out with the golden .‫מנורה‬ When the Romans saw the beautiful ‫ מנורה‬they said “this is something that is only befitting for a king” and they took the ‫ מנורה‬away from him. They then told him to go inside the‫ בית המקדש‬again and whatever you come out with this time you can keep for yourself.

He answers:- Moshe and Ahron spent those twelve months in the palace of Paroh, which was a place of ‫ טומאה‬and ‫ כפירה‬. As we have seen from the verses that Paroh would say to Moshe and Ahron “who is G-d that I should listen to his voice? G-d is unknown to me!”

Therefore the ‫ תורה‬stresses by saying ‫הוא משה‬ ‫ואהרן‬since it was so special that they preserved their righteousness and duties in such surroundings; and they ensured it had no influence on their‫ אמונה‬.

The ‫ מדרש‬in last weeks ‫ פרשה‬tells us when Moshe went to the house of Yisro and wanted to marry his daughter Tzipora.

Yisro said to Moshe “what will you give to me in return - if you will make a promise to give me your first son for ‫עבודה זרה‬then you can take Tzipora as a wife .” and Moshe complied.

The Jew replied to the Romans “it is bad enough I angered my G-d once; I cannot anger Him a second time!”

The Romans tortured the Jew to try and force him to renter the ‫ בית המקדש‬again, the Jew would not give in, and the Romans tortured him until he died‫על קידוש‬ ‫ השם‬.

The obvious question is how can the leader of all the Jews make such a promise?

The ponovetz Rav asks:- how come at first the ‫אפיקורת‬wasn’t afraid of G-d to enter the‫ בית המקדש‬and then when he was asked and even tortured to go in a second time he preferred to be killed rather than reentering?

He answers: - we see from this the power of surroundings, once he had entered the ‫בית המקדש‬the immense amount of ‫ קדושה‬made him do a full‫בעל תשובה‬ !

Rabbi Dessler answers: - he didn’t make a promise as such, in order to understand this, he explains that even though Moshe had all the right reasons to go to the house of Yisro since Paroh wanted to kill him it was ‫פיקוח נפש‬.

We see that by going into the house of idolatry it is going to have some influence; and even though it didn’t affect Moshe himself, it would have an effect on his children; so it was as if he was promising to give his child to idolatry by being in the surroundings of it.

Later we see in ‫ נ''ך‬this happened – the one who made the ‫ פסל מיכה‬was the grandson of Moshe(‫בבא‬ ‫בתרא ק''ט‬:).

In this weeks‫ פרשה‬the verse(‫כז‬-‫ )ו‬states this is Moshe and Ahron. ‫רש''י‬Explains- this is Moshe and Ahron who kept their righteousness and duties from the beginning of the plagues until the end.

We learn from this the importance of our surroundings.

Even if you think this surely will not affect you – “will it affect your children!?!?”

Rav Chim Shaul Kaufman‫ זצ''ל‬asks:- the plagues lasted twelve months. Moshe and Ahron were the two

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?? Quiz Time

? ? ? ? ? ? ?4.?What?‫ברכה‬ do you make on very beautiful trees or animals? ? ? ? ? ? ? ? ? ? ? ? ? ? ?

Answers can be found on page 11. Information taken from The Jewish Fact Finder

Weekly Nach

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6

Divar Torah Yehoshua Perek 20 In Yehoshua 20:7-8 the pesukim describe the locations of the Arei Miklat - Cities of Refuge. The question is why there are 3 Arei Miklat on the side of the Yarden for 2½ tribes, yet only 3 for the rest of Bnei Yisrael, 9½ tribes. This ratio does not seem logical! Rashi (Parshas Masei 35:14) answers that on the other side of the Yarden “There are more murderers”. However, this seems incomprehensible; Arei Miklat are meant for unintentional killers and not murderers? We will consider three explanations of Rashi’s words...

1. The Ramban answers that since there are more cases of murder, more people will claim that they killed accidentally, and this will mean more Arei Miklat are needed to deal with the killers who claim to have killed unintentionally. The Gemara in Makkos (9b) writes that all killers would initially go to the Ir Miklat and would then be processed depending on whether their crime was intentional or unintentional.

2. Tosafos in Makkos (9b) quotes a Gemara in Makkos (10b) which explains that people who are killed accidentally are actually those who murdered intentionally, but could not be punished (e.g. witnesses did not warn them).

If there are more murderers, there will be more cases where the murderers could not be punished and subsequently,many accidental deaths.

3. Finally, the Maharal (Gur Aryeh, Bamidbar 35:14) explains that one who committed a sin unintentionally (beshogeg) is not completely blameless, and in fact needs to bring an offering to gain atonement for the sin. The point is that if a person would have been vigilant and cared enough about the sin in question, he would have

been careful to avoid sinning, even unintentionally. A nuclear plant worker realizes the importance of avoiding an accident, and therefore is extra careful when handling nuclear materials. Similarly, one who realizes the severity and the nefariously base nature of murder, rape, or pillage will ensure that he avoids anything to do with such acts that might lead to them being committed, even unintentionally. If we viewed turning on a light switch on Shabbos as having the same magnitude as working in a nuclear power plant, then we would make sure that we do not flick the switch, even unintentionally. Therefore, even an unintentional sin needs atonement, for essentially it originates from a certain degree of disregard for the seriousness of the sin. Thus, since an intentional murderer has desensitized himself to the act of murder, and does not regard murder with such gravity, he is less likely to avoid situations that might lead him to cause a death unintentionally.

While most of us would not climb a ladder under which someone is situated, this seasoned murderer would not think twice about climbing the ladder because he does not see as great a need to avoid such a situation as we do. Thus, since there are more intentional murders on the other side of the Yarden, there needed to be more cities of refuge, for an intentional killer is more likely to kill unintentionally too.

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?? Quiz Time

?5.? ?? ?? ?? ?? ?? ??? ?? ? ? ? ? ? ? ?

What ‫ ברכה‬do you make on fruit trees blossoming for the first time that year

Answers can be found on page 11. Information taken from The Jewish Fact Finder

The Davening Discussion Rabbi Elozor Barclay Rabbi Yitzchok Jaeger

7

authors of the Guideline Series

Chapter III - Replacement Tefillos 74. What should one have in mind when reciting each shemoneh esrei ?

•

He should intend the first shemoneh esrei to be the current obligation, and the second shemoneh esrei to replace the previously missed tefillah.

82. May a woman daven mincha after lighting Shabbos candles?

No, since it is now Shabbos for her. It is praiseworthy for her to make amends by davening shemoneh esrei twice at ma’ariv. (See also question ‎62.) The same applies on Yom Tov.

75. What if he intended the reverse?

If he intended the first shemoneh esrei to be the replacement, he has not fulfilled his obligation, and is required to daven a third time, as a replacement shemoneh esrei. However, since some opinions disagree, it is preferable to stipulate that this third shemoneh esrei is a voluntary prayer if he is exempt.

83. What if a person must repeat shemoneh esrei due to an error, but did not realize the mistake until the next tefillah?

He must daven shemoneh esrei twice at the next tefillah. For example, if he forgot to add ya’aleh veyavo in shacharis of rosh chodesh and realized in the afternoon, he must daven mincha twice. Similarly, if he added morid hageshem or tal u’matar in the wrong season, he must daven a replacement shemoneh esrei if the error was not corrected.

76. What if he had no specific intention for either shemoneh esrei ?

He has fulfilled his obligation.

77. What if the replacement shemoneh esrei is not the same as the missed one?

The replacement shemoneh esrei must be the appropriate one at the time he is davening. For example, if a person missed mincha on Friday afternoon, he must say the Friday night shemoneh esrei twice, although this does not match the missed weekday shemoneh esrei. Similarly, if he missed mincha on Shabbos afternoon, he must say the weekday shemoneh esrei twice on motzai Shabbos.

84. What if a person forgot to add ya’aleh veyavo during mincha on rosh chodesh and did not realize until the evening?

If the next day is also rosh chodesh, he should daven ma’ariv twice and add ya’aleh veyavo in each shemoneh esrei.

If the next day is not rosh chodesh, opinions differ whether he is obligated to say a replacement shemoneh esrei. Therefore, he should daven ma’ariv twice (omitting ya’aleh veyavo) and stipulate that the second shemoneh esrei is a voluntary prayer if he is exempt. If the next day is Shabbos, he should daven ma’ariv only once.

78. When davening twice on motzai Shabbos, when should he recite ata chonantanu?

In the first shemoneh esrei only.

79. What if he added it in shemoneh esrei both times?

The mistake does not need to be corrected.

80. What if he forgot to add it in the first shemoneh esrei ?

He should not say it in the second shemoneh esrei.

85. What if a person wrongly added or omitted tal u’matar during mincha on Friday and did not realize until the evening?

The mistake cannot be corrected and he should daven ma’ariv.

81. What if he added it in the second shemoneh esrei only?

•

If he had no specific intention, he has not fulfilled his obligation and must daven a third time for the replacement shemoneh esrei.

If he intended the second shemoneh esrei to be the replacement, he has fulfilled his obligation.

Sources can be found at the back of the best-selling Guidelines series of Questions and Answers in Halacha.

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?? Quiz Time

? ? ? ?6.?What?‫ברכה‬ do ? you make? upon seeing a great?

Torah Scholar? ? ? ? ? ? ? ? ? ? ? ? ? ? ?

Answers can be found on page 11. Information taken from The Jewish Fact Finder

MiYemini Michoel

Rabbi Michoel Jablinowitz Rosh Yeshiva Ateret Yerushalayim We read in this week’s parsha that Hashem sends Moshe to speak to Bnei Yisrael to inform them that they will be taken out of Egypt and become a nation to Gd, and they will be brought to Eretz Yisrael.

However, when Moshe informs them of this they don’t listen. The pasuk states (Chapter 6, Pasuk 9), V’Lo Shamu el Moshe M’Kotzer Ruach U’Ma’avodah Kashah. They did not listen to Moshe as a result of shortness of breath and from their hard work. However, a few pasukim later the Torah teaches that Moshe complained about Bnei Yisrael, Hein Bnei Yisrael Lo Shamu Eilai, Bnei Yisrael didn’t listen to me. And in the end of the pasuk Moshe attributes this to the fact that he is Aral Sefasayim, which Rashi explains as having “closed lips”. Why is it that Moshe Rabbeinu attributes their not listening to his speech impediment, while above the Torah explains that they didn’t listen because they were working too hard to pay attention to his words?

The Sfas Emes teaches that when Moshe Rabbeinu says he is Aral Sefasayim, he is not giving a reason for Bnei Yisrael not listening to him. Rather, Moshe is explaining that since Bnei Yisrael were unable to heed his words because of their hard work, that made his speech ineffective and made him an Aral Sefasayim. The effectiveness of the words of a Navi is directly proportionate to the ability of the Tzibbur to listen and take his words seriously.

This p’shat explains the famous teaching of the Zohar Hakadosh that “Dibbur”, or speech, was in Galus in Mitzrayim. Here as well we can understand that the effectiveness of speech is dependent on the ability of the intended recipient to listen. The reason speech was in Galus was because of the inability of Bnei Yisrael to listen. And the reason they didn’t listen was from their work load, which was so great that they couldn’t catch their breath.

The Medrash teaches on the words V’Lo Shamu el Moshe, Shehayah Kasheh Lahem Lifrosh M’Avodah Zarah. They didn’t listen

8

to Moshe because it was hard for them to separate from idolatry.

The Sfas Emes teaches that Avodaah Zarah in this context doesn’t necessarily mean idolatry, but rather it means foreign work. It is a reference to foreign thoughts and ideas. Bnei Yisrael couldn’t listen and open their hearts because of the cultural ideas and beliefs they had acquired during their stay in Egypt. This is common today as well, as the Jewish people adapt ideas and cultural mores which are foreign to our Torah. And by clinging to these ideas Bnei Yisrael are unable to hear Gd or his Navi. The words of the prophet seem outdated and not in sync with the local culture and customs, making it difficult to really listen and understand. This is Dibbur in Galus.

The pasuk says they didn’t listen to Moshe Ma’avodah Kashah.

They didn’t listen from their hard work. The Sfas Emes teaches that this is a result of allowing the physical body to dominate over the spirit. When we get so involved in our hard work and in the material world we can’t hear the words of Hashem. This is another common feature of the Galus. The emphasis on the material is so overwhelming we can’t heed the word of Gd or his Navi. Once again the Dibbur is in Galus.

This dominance of the physical over the spiritual changes on Shabbos Kodesh. On Shabbos work is prohibited and we receive a Neshamah Yeseirah. On Shabbos the spirit dominates over the physical. We are able to hear the words of the Torah, which is described at Har Sinai as Kol Gadol V’Lo Yasaf. There is an ongoing sound of the Torah that we must listen to every day. And Shabbos is the day we hear it best, it’s the time we resolve to learn more and to be more focused on mitzvoth. Shabbos is the time when we take a break from our own “Kotzer Ruach and Avodah Kasha” and experience a personal Geulah. We can focus on the spiritual and are able to hear the word of Hashem. And in experiencing our personal Geulah every Shabbos, we merit hearing the Kol Gadol, and through our own personal listening, we take the “Dibbur” out of Galus.

"LET'S GET ALONG” A father left 17 camels as an asset for his three sons.

1/3rd of 18 = 6.

When the father passed away, his sons opened up the Will.

So he gave 6 camels to the middle son.

The Will of the Father stated that the Eldest Son should get half of 17 camels,

1/9th of 18 = 2.

The Middle Son should be given 1/3rd of 17 camels,

Now add this up: 9 + 6 + 2 = 17

Youngest Son should be given 1/9th of the 17 camels, As it is not possible to divide 17 into half or 17 by 3 or 17 by 9, the sons started to fight with each other.

So, they decided to go to a wise man.

The wise man listened patiently about the Will. The wise man, after giving this thought, brought one camel of his own & added the same to 17. That increased the total to 18 camels.

Now, he started reading the deceased father’s will.

Half of 18 = 9.

So he gave 9 camels to the eldest son.

So he gave 2 camels to the youngest son.

This leaves 1 camel, which the wise man took back.

MORAL: The attitude of negotiation & problem solving is to find the 18th camel i.e. the common ground. Once a person is able to find the common ground, the issue is resolved. It is difficult at times.

However, to reach a solution, the first step is to believe that there is a solution.

If we think that there is no solution, we won’t be able to reach any!

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?? Quiz Time

?? ?? ?? ?? ?? ?? ?? ?? ? ? ? ? ? ? ?

7. What ‫ ברכה‬do you make upon seeing a great scholar or wise man who is a non-Jew? Answers can be found on page 11. Information taken from The Jewish Fact Finder

Eretz HaTzvi

Rabbi Zvi Teichman Congregation Ohel Moshe, Baltimore, MD

9

Escaping Reality At the end of the first assault against Pharaoh and the Egyptian nation, with the plague of Blood, despite the distress, stench and discomfort foisted on his people, Pharaoh is able to simply shrug it all off. )‫ויפן פרעה ויבא אל ביתו ולא שת לבו גם לזאת (שמות ז כג‬, Pharaoh turned away and came to his palace. He did not take this to heart either.

Was Pharaoh so callous to his people to so arrogantly ignore their pain? Why does the verse stress his going to the palace before pointing out his apathy? Lastly, what is the verse referring too when it adds that he paid no heed: ‫גם לזאת‬, to this either? What “else” was he being indifferent to that the plague of blood was a party to?

The Sifsei Cohen, Rabbi Mordechai HaCohen of Tzefas a 16th century Kabbalist and disciple of Rabbi Yosef Karo, quotes a most fascinating Zohar. During the episode when Sarah under the guise of being Avraham’s sister and possessing such remarkable beauty was taken by Pharaoh, the Torah records within one verse, Pharaoh’s name three times. ‫ויראו אתה שרי פרעה ויהללו אתה אל פרעה ותקח האשה בית פרעה‬ )‫ (בראשית יב טו‬, When the officials of Pharaoh saw her, they lauded her for Pharaoh, and the woman was taken to Pharaoh’s house.

Why the repetition when it is evident who the subject in the sentence is? The Zohar reveals that the verse is referring to three different Pharaohs.

Evidently the first Pharaoh was so smitten with Sarah’s magnificence and subsequently crestfallen when God intervened by afflicting him with a debilitating disease that prevented him from cohabiting with her, he couldn’t be placated. He first commissioned an artist to paint a mural of Sarah in his bedroom depicting a likeness he could gaze at, allowing him to dream about her. When that didn’t calm him down he had a actual lifelike image of her formed on a board that he took to bed with him.

Each successive King; the Pharaoh in the days of Yosef and the one that was confronted by Moshe, thus a total of three, would gawk with pleasure at the portrayal while accompanied by minstrels and entertainers that would enhance their enjoyment.

It was to confront this perversion that Pharaoh was struck specifically, as Moshe had warned him, )‫ובחדר משכבך ועל מטתך (שמןת ז כח‬, and in your bedroom and on your bed. In no other plague was this infiltration of his bed accentuated.

The Sifsei Cohen goes on to explain that it was to this “diversion” that is referenced earlier in the plague of Blood that Pharaoh “escaped” to. He fled from the stress of the situation by indulging in a pleasurable activity that would numb the anxiety. Pharaoh thus retreated to his “man cave”; the palace, distracting himself from the tension outside, by triggering the release of endorphins through a pleasurable activity, that would artificially dull the pain, enabling him to “ignore” the turmoil in his kingdom.

Perhaps this is why the Torah records his first entering the palace before it reports that he shunned the effects of the plague.

This might also explain the “‫גם לזאת‬, this too”, since this was the tool he used to deal with his angst that he employed regularly whenever he felt uneasy with troubling circumstances. Here too, he implements this

?? Quiz Time

strategy in fending off the seriousness of the situation at hand, casually brushing away Moshe’s exhortations.

The Tanna d’Bei Eliyahu (chapter 7) ascribes the punishment of the plague of frogs as retribution for the Egyptians having dispatched their Jewish slaves to fetch all sorts of reptiles and insects, “‫ונשחק עמהם כמו שאנו‬ ‫”רוצים‬, “so that we may entertain ourselves with them as we wish!”.

Empty entertainment is a means we employ to escape from reality. A good game of basketball is a great stress reducer. But it never resolves our problems. A movie, a show, a book, surfing the internet mindlessly or just simply scouring worthless magazines are all activities we engage in to escape. Eating and intimacy when not placed in a purposeful context also serve as synthetic islands of “happiness”. We utilize these avenues too often to evade reality.

The persistently annoying croaking of the numerous frogs coupled with the overwhelming stench their dead carcasses left, didn’t allow the Egyptians the opportunity to escape “reality” in the games they played and the entertainment they would normally ensconce themselves in. Pharaoh, who could usually flee to the comfort and distraction of his “fortress of solitude”, run to his private bedroom, pull himself comfortably under the covers of his bed and all the selfish indulgences that it symbolized, wouldn’t be able to evade reality this time.

The Vilna Gaon (‫ )ביאור על כמה אגדות‬teaches that the frog is the only animal in the world that gives forth its voice incessantly day and night. It symbolizes the Torah scholar who dedicates himself to the sweet song of Torah day and night. The enjoyment of a life filled with Torah in all its forms is the sole pursuit of pleasure that brings us to a more accurate reality. It counters the false enticement that physical gratification provides.

Reb Avraham Broida of Tarnopol once found himself in an inn amongst a group of maskilim, heretics. As he set himself on the side to pray the afternoon prayer of Mincha, they engaged in frivolous talk, raising their voices in boisterous conversation. Reb Avraham began to raise his voice louder with greater fervor. When he was done they asked him why he was screaming. He responded, “the Torah retells how after each plague Moshe raised his hands in prayer and entreated God to stop the plague. Only after the plague of frogs does the Torah state that Moshe resorted to crying out loud as well, ‘‫ויצעק משה אל ד‬ )‫(שמות ח ח‬, and Moshe cried out to God.” “Evidently”, Reb Avraham continued, “when frogs are croaking one must pray louder to be heard!”

We live in a world that seeks to seduce us with illusory happiness. So often we pursue pleasurable activities as an escape from our troubles. We continue on an endless journey trying to discover the elusive elixir that will gratify us and remove the worries we are running away from. When that is the objective, we are in danger of becoming addicted to the the drug called pleasure in all its forms with consequence of withering away in exhaustion.

We have a tradition that the Ten Plagues correspond to the Ten Commandments. The second command is ‫לא יהיה לך אלהים אחרים‬, You shall not recognize the gods of others. The plague of frogs teaches us that there is only one power and one reality. When we assert there are pauses in our life where we submit to “other” realities, we are guilty of transgressing this command. The temptations “croak” loudly around us, seeking to entertain us and promise us joy. We must raise our voices even higher intoning the exquisite song of Torah if we are to discover genuine and absolute pleasure in our sojourn through life in finding true reality.

?? ?? ?? ?? ?? ?? ?? ?? ? ? ? ? ? ? ?

8. What ‫ ברכה‬do you make upon seeing 600,000 Jews all together?

Answers can be found on page 11. Information taken from The Jewish Fact Finder

Jewish Classics

Reb Osher Chaim Levene 10

‫ מסילת ישרים‬- The Path Of The Just ‫ זהירות‬/ Watchfulness (Chapter 5)

Levity is the diametric opposite of Watchfulness. Light-heartedness desensitizes man by trivializing serious matters (e.g. gravity of sins like illicit relationships) and pushes away any impression where he can come to truly fear G-d by taking matters to heart. Flippancy is like an oil-coated lubricant upon a shield which deflects arrows that easily slide off its surface. So, too, the scoffer ‘laughs it off’. Consequently, the vehicle for repentance means the need to experience severe physical punishment.

What Interferes?

There are 3 primary factors which interfere with Watchfulness 1. Involvement in worldly matters Minimize your involvement in worldly affairs and over-exertion in a livelihood in favor of Torah study that is the essential quality how to attain Watchfulness. Torah is the tried-and-tested antidote (which like the doctor’s medical prescription must not be ignored) how to effectively combat the yetzer hara. Do not dismiss this by experimenting in dubious, untested alternatives.

Whilst connected to Torah, even if he abandons G-d, the light of Torah will return him to the good path. Man must account for his deeds and try and correct them where necessary.

3. Evil companionship Bad or foolish company can cause a person to be lax in fulfilling his duties exposed to negative influence. Instead, he has to frequent establishments that foster spiritual pursuits. Pay no heed if this causes the masses to mock him. Be secure knowing that his actions spiritually enrich him and will save his soul from sin (e.g. David was not ashamed to discuss Torah matters with gentile royal dignitaries).

2. Laughter and levity

‫ זריזות‬/ Alacrity (Chapter 6-9) Definition

How to Acquire it?

“Alacrity” follows “Watchfulness”. Whilst “Watchfulness” trains man to “turn from evil” (parallel to prohibitive commandments), “Alacrity” is about how to actively “do good” (parallel to positive commandments) prompting mitzvah performance. Man has to use astute devises to ward off the yetzer hara that tries to lure him into sin.

The method to attain Alacrity, like with Watchfulness, is to discover the full value of a mitzvah and fulfill his duties to inspire his heart towards service of G-d.

Fortify this awareness by noting the many blessings and wonders G-d does to him throughout his lifetime. Everyone – whether poor, rich, healthy or sick – owes G-d an enormous debt of gratitude. Man cannot recompense G-d. But he can extol His Name, observe His laws, and not lazily dismiss them.

Human nature naturally inclines man towards inertia. This is why he must overcome any form of resistance – to be as light as an eagle or as swift as a deer to do G-d’s Will. Lethargy must not hold him back from executing his duties. Like an untended field overrun by thistles, passivity tends towards destruction. Insufficient toil in Torah learning causes wrong judgments and a breach of halachah.

Man’s dereliction of duty is often because of laziness; he marshals excuses to justify his neglect of Torah study and avodas Hashem. His mind shuts out rational arguments and he is unreceptive to rebuke. Reliance upon a leniency must be analyzed to determine what is really shaping his decision. Here man has to fortify himself to emulate the zeal of angels in the swift execution of the commandments.

Elements There are 2 components: •

•

(a) Before doing the mitzvah – not to be subject to any delay or interference (the phrase “guard the matzos” can be read “guard the mitzvos”, namely to be executed immediately so that, like matzos, the mitzvos do not sour)

The 3 groups of people (mentioned in Watchfulness) should apply Alacrity in their specific area (a) those of perfect knowledge – motivated out of duty and recognition of the significance of their deeds (b) those of lesser aptitude – motivated by world to come and honor (c) the masses – motivated by the needs of this world.

What Interferes?

Pursuit of tranquility and love of worldly pleasures interfere with Alacrity.

Man was not created to relax in this world but to embrace the burden of avodas Hashem and the toil of mitzvos. He is like a day-worker or soldier who was born to labor and always on the move. This outlook allows him to suffice with the bare minimum. He is content with whatever he gets and does not crave the ‘easy life’ or pursuit of transient pleasures in this world.

Another impediment is that of excessive or unfounded fears (e.g. to excuse oneself from mitzvos due to weather conditions or irrational concerns such as the fear of a lion roaming the streets).

(b) After starting the mitzvah – to hurriedly complete the deed (e.g.

Avraham, Moshe, Shlomo). His soul is aroused and spreads like a wild fire to see this through – until the end. Alacrity stirs man with his enthusiastic mitzvah performance getting him to speedily act.

The optimal form of avodas Hashem comes from the yearning of the soul.

One not yet enthused has to take active steps to stimulate himself until it becomes a very part of his nature – where external movements come to shape his internal feelings – to go beyond his capacity with a joyfully desire and passionate longing.

Obviously, man has to wisely protect himself against any reasonable risk of danger. Indeed, he is obligated not to recklessly endanger himself. Otherwise, he must place his trust in G-d. Laziness generates excessive fear as excuses (rather than vice-versa). It leads to choosing sleep over learning Torah – even from his teacher within the confines of the same house.

“Alacrity” is a step above “Watchfulness” insofar as one will not exhibit “Alacrity” or yearn to serve G-d if he has not first attained “Watchfulness” namely being wary about his conduct in his avodas Hashem.

S S PP O ON NS SO OR RE ED D

‫לע''נ‬

‫יפה שינדל בת ר' יחזקאל ע"ה‬

?? Quiz Time

?? ?? ?? ?? ?? ?? ?? ?? ? ? ? ? ? ? ?

9. What ‫ ברכה‬do you make upon seeing usually formed people or animals, such as giants or dwarfs?

Answers can be found on page 11. Information taken from The Jewish Fact Finder

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Part 8

? ? QUIZ TIME

to be continued...

Answers 1. ‫ …עושה מעשה בראשית‬Who sustains the act of creation 2. ‫…שעשה את הים הגדול‬Who made the great sea 3. ‫ …זוכר הברית ונאמן בבריתו וקים במאמרו‬Who remembers the Covenant, is faithful to His Covenant, and Who fulfils His Word 4. ‫ …שככה לו בעולמו‬Who has these in His world 5. ‫שלא חסר בעולמו דבר וברא בו בריות טובות ואילנות טובים להנות‬ ‫ …בהם בני אדם‬Who has left nothing lacking in His world, and has created in it pleasant creatures and good trees to give pleasure to mankind

6. ‫…שחלק מחכמתו ליראיו‬Who has imparted of His wisdom to those that revere Him 7. ‫ …שנתן מחכמתו לבשר ודם‬Who has given of His wisdom to mortal men 8. ‫ …חכם הרזים‬He Who understands the secret thoughts of all men 9. ‫ …משנה הבריות‬Who changes the forms of creatures 10. ‫ שעשה נס לאבותינו במקום הזה‬or ‫…שעשה לי נס במקום הזה‬ Who performed a miracle for me/our fathers in this place

Pachad David

HaRav David Pinto Shlita 12 Part 7

Nothing Inhibits Free Will would have been worse than that of the Egyptians even after the ninth plague, since “poverty in one’s home is worse than 50 plagues.”

It is written, “The necromancers of Egypt did the same by their incantations, so Pharaoh’s heart was strong and he did not heed them”

Slander

(Shemot 7:22).

Our Sages and Rashi teach that the term belateihem (“by their incantations”) designates the work of demons. Yet how can we say that demons, which were created

to obey G-d’s word, could have helped Pharaoh and the necromancers to dull and tarnish the revelation of G-d’s majesty and His mastery of Creation, as well as to scorn His emissaries Moshe and Aaron? Since we enjoy free will and choose everything that we do, we usually think we can act as we see fit, for better or for worse. Yet here, in the incident involving Pharaoh and the necromancers, it seems that our freedom is not limited to our own choices; it seems to extend to the forces of Creation that G-d created for His honor and the revelation of His Name. We therefore have the power to divert created beings from their primary objective. As such, we have the ability to act against G-d’s will by using elements that were created in order to obey Him. This is the great responsibility that lies on our shoulders: G-d, Who governs the world, is at the head of Creation, and yet we have the power to make Creation work for us, for better or for worse. Hence G-d warns us, “Be careful not to ruin My world!” In other words, man has the ability to destroy not only himself, but also the world, which belongs not to him but to G-d.

This reveals the power of free will, which was given to every person in order to justify his reward or punishment. In effect, if a person who wanted to do evil were to be constantly assaulted by the forces of Creation sent by G-d – thus preventing him from carrying out his intentions – his free will would be seriously affected. This is because such a person would realize that his actions were wrong and that none of his goals were fulfilled! In such a case, he would not be rewarded for having fulfilled the precept, “Distance yourself from evil and do good” (Tehillim 34:15), since he would have been forced to do good and prevented from doing evil, despite his intentions.

We can now understand how the necromancers could have used demons to weaken people’s faith in G-d, despite the fact that demons were created to punish sinners and demonstrate that there is justice and a Judge in the world. This is because free will and the principle of reward and punishment necessarily place man in absolute control of his actions, for better or for worse. This applies even if he uses the forces that fill Creation and this world, even those created to reveal G-d’s Name and increase His glory, as it is written: “Everyone who is called by My Name and whom I have created for My glory, whom I have fashioned, even perfected” (Isaiah 43:7).

Important to G-d It is written, “Also, I have heard the groaning of the Children of Israel” (Shemot 6:5). What does the term “also” signify?

In his book Me’am Loez, Rabbi Yaakov Kuli answers this question as follows: The Gemara tells us that there was a drought during the time of Shemuel Hakatan.

Shemuel then decreed a fast, and rain fell even before the fast occurred. However he warned the people not to feel proud of themselves, for the situation could be compared to that of a servant who asks his master for a favor, at which point his master exclaims: “Give it to him, but let me not hear his voice” (Taanith 25b).

The same applies to the community: When men are worthy, G-d answers their prayers only after they have recited them, thus demonstrating their importance to Him. This is the meaning of the verse, “Also, I have heard the groan of the Children of Israel” – in addition to the forthcoming deliverance, it was important for G-d to hear the supplications of His children, thereby demonstrating that they are important to Him. If G-d had helped the Children of Israel even before they had beseeched Him, people might think that He had no desire, so to speak, to hear their prayers.

Worse than 50 Plagues It is written, “The blood was throughout the land of Egypt” (Shemot 7:21). The Midrash recounts that the Children of Israel enriched themselves from the plague of blood that struck Egypt. The book Pninei Kedem gives a nice explanation for why it was during this plague that the Children of Israel enriched themselves, noting that in the Gemara our Sages state: “Poverty in one’s home is worse than 50 plagues” (Bava Batra 116a).

Hence as soon as the plagues began to strike the Egyptians, the Children of Israel became richer. In fact if they had remained in their grinding poverty, their situation

It is written, “The frogs will depart from you and your houses” (Shemot 8:7).

Here Moshe’s prayer was effective in removing the frogs from Pharaoh and his servants, contrary to the prayer that he later formulated to remove the fiery serpents that G-d sent upon the Children of Israel to kill a large number of them. In the latter case, G-d simply said to him: “Make yourself a fiery [serpent] and place it on a pole. It will be that anyone who was bitten will look at it and live” (Bamidbar 21:8).

The Chafetz Chaim explains things as follows: Everything can be rectified except for slander. An accusing angel that is created by the sin of slander will never stop accusing, and it is impossible to make it leave. Furthermore, just as the slanderer uses his mouth for an evil purpose, the accusing angel created by this false speech comes for an evil purpose, and it cannot be silenced.

Fiery serpents struck the people because they had complained against G-d and against Moshe. Hence Moshe’s prayer was not sufficient to make them leave.

However G-d gave him some advice on how to heal a person bitten by the snake, as it is written: “Make yourself a fiery [serpent] and place it on a pole. It will be that anyone who was bitten will look at it and live.”

The First of All Mitzvot It is written, “I shall take you to Me for a people, and I shall be a G-d to you; and you shall know that I am Hashem your G-d, Who takes you out of the burdens of Egypt” (Shemot 6:7).

This is the first of all mitzvot, the root of all precepts of the Torah: The knowledge of G-d in a general way, namely that there is a Supernal Ruler, a Master of the universe and of all life, a Creator of heaven and earth and all their hosts.

When the Children of Israel were about to leave Egypt, they had no knowledge of the Holy One, blessed be He, and Moshe had to teach them the first principle of Divine knowledge. Without this principle, they would not have believed in all the signs and wonders that they were about to experience. Zohar Shemot 25a (Raya Mehemna) Repay Me on Sunday As Rabbi Haim Pinto Hakatan was walking through the city streets collecting money for tzeddakah, as was his custom, Rabbi Avraham Amar saw him and felt ashamed. In fact he no longer had anything to eat, nor did he even have a cent in his pocket. Shabbat was soon approaching, and his financial situation didn’t allow him to purchase any food for this holy day. He was therefore afraid that Rabbi Haim would approach him asking for a donation. Hence Rabbi Avraham tried to avoid him, running into the courtyard of a house. Seeing this from afar, Rabbi Haim promptly followed him, and when he found him he said: “I know that you’re destitute, but I want to help you.” As he was speaking, Rav Pinto took out a few coins from his shawl and gave them to Rabbi Avraham: “Come see me on Sunday and repay me.

When the time comes, you’ll have enough money to repay me.” As Mr. David Amar, Rabbi Avraham’s son, said in recounting this story, Rabbi Avraham refused the loan, afraid that he wouldn’t have enough to repay it. However Rabbi Haim insisted until he eventually accepted. He then went to the market to purchase some fish, meat, and numerous other things for Shabbat. On Sunday, Rabbi Avraham refused to leave his home, for he didn’t have any money left and was afraid of meeting Rav Pinto, whom he couldn’t repay. Eventually, however, Rabbi Avraham placed his faith in G-d and ventured outside. As was walking and thinking things over, an Arab whom he didn’t know approached him and asked that he sell some gold jewelry for him, assuring him of being paid for his efforts. Right then and there, the Arab gave him half the promised amount, even prior to selling any jewelry! He then disappeared.

At that point Rabbi Haim was standing before Rabbi Avraham, his face shining, and he said to him: “You see – things have unfolded as expected. Today is Sunday.

Now repay me the money that you borrowed, not a penny more.” Rabbi Avraham repaid the Rav what he owed, while still retaining a sizeable amount.

Weekly Divrei Torah from HaRav David Pinto Shlita can be found at www.hevratpinto.org

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