First Days of Pesach
Second Days of Pesach

Parshat Tzav
12 Nissan 5764

April 3, 2004
Daf Yomi: Chulin 71

Guest Author:
Rabbi Shlomo Hochberg

Young Israel of Jamaica Estates, NY

 

In memory of my beloved father Rabbi Dr. Hillel Hochberg zt�l 

In one of the most famous dialogues in the Torah, Moshe attempts to �convince� HaShem to select someone else � anyone else � to lead the Jews out of Egypt. Moshe protests in every way imaginable that he is just not the right person for this job. 

HaShem�s response to Moshe seems unrelated to Moshe�s objections. To Moshe�s questions, �Who am I to go to Pharaoh?� and �who am I �to lead Bnai Yisrael out of Egypt?�  G-d responded, �I will be with you, and this will be a sign that I sent you - when you take the Nation out of Egypt, you will all come back to serve Me on this mountain.�  (Shmot 3)

How does this address Moshe�s current concerns? G-d ostensibly ignores Moshe�s feelings of inadequacy, telling him only what will happen after he completes this (in Moshe�s mind, dubious) assignment.

HaRav Joseph B. Soloveitchik, ZaTZaL, explains that by saying �I will be with you� HaShem was actually informing Moshe that his concerns were unfounded.

Typically, if one cannot achieve a desired goal on his own, whether for lack of expertise, or for inability to be in a specific location, he may appoint a shaliach - an agent - to accomplish the desired goal for him. It is expected that the shaliach will efficiently complete the mission without further assistance from the one who commissioned him.

Moshe argued that he was incapable of fulfilling the Shlichut, since he lacked both the capacity to successfully confront and address Pharaoh, as well as the requisite qualities essential to effectively lead Bnai Yisrael.

G-d responded to Moshe that he was correct in realizing that he could not accomplish this mission on his own, and therefore he told Moshe: �Know - Ki Eheyeh Imach� � this agency is unlike typical �Shlichut� � �for I will be with you.�

Regarding Moshe�s second concern - about his purported lack of leadership qualities, the Rav explained that the anticipated position was not one of political or national leadership, for which others better suited could be found. Moshe�s leadership position rather, would be that of transmitting Torah directly from HaShem at Har Sinai to Klal Yisrael. HaShem told Moshe that for this, he was eminently qualified.

HaShem further told Moshe: that he will see for himself seven weeks hence - �This will be a sign that I sent you - when you take the Nation out of Egypt, you will all come back to serve Me on this mountain.� When Moshe will see the astounding transformation of Bnai Yisrael from slaves in Egypt into �Mamlechet Kohanim V�goy Kadosh� - a holy nation, which as a kingdom of priests proclaims  �Naaseh V�nishma� � he will be thoroughly convinced that �Ki Eheyeh Imach� � �HaShem will be with us� � now, and forever.

In every generation in which we are confronted by enemies, HaShem follows this formula. He sends a �Shaliach Ha-Kel� � His distinctive agent, who like Moshe, or Mordechai and Esther, or the Chashmonaim, succeed because G-d continues to fulfill His promise �Ki Eheyeh Imach.�

In fact, each and every Jew, as a member of the �Mamlechet Kohanim V�goy Kadosh� has been designated as a �Shaliach Ha-Kel� to transmit His Torah to future generations and to succeed, with G-d�s help in our individual mission on this world.

May HaShem send us Eliyahu Hanavi to announce the Yom Hagadol, when the ultimate �Shaliach Ha-Kel� � will lead us, with G-d�s help, to our final redemption.

This Dvar Torah is based on a Shiur of Moreinu V�Rabbeinu HaRav HaGaon Rav Joseph B. Soloveitchik  zt�l

First Days of Pesach
15-16 Nissan 5764

April 6-7, 2004
Daf Yomi: Chulin 74-75

Guest Author:
Rabbi Azriel Blumberg

Young Israel of Staten Island, NY

When does the recounting of the Pesach story that we recite every year begin? The Gemara Pesachim 116a brings a dispute between Rav and Shmuel. Shmuel says one should begin the Hagaddah from "Avadim Hayinnu�- We were slaves to Pharaoh in Egypt." Rav says one should start with "Mitchila Ovdei avodah zara hayu avoteinu - In the beginning, our fathers were idolaters�"

We can well understand the opinion of Shmuel. Following the principle of "Matchil b'g'nut umesayem b'shvach - one begins with disgrace and ends with glory," we come to a greater appreciation of our redemption from Egypt by first recounting our years of slavery there.

Rav's opinion is harder to understand. There seems to be no connection between the time of Terach and the time of the Exodus in Mitzrayim. We rose far from our ancestors' idolatry through Avraham. When Yaakov and his family went to Mitzrayim, they were all faithful servants of G-d. Why should the Hagaddah begin with Terach's idolatry, something they had long left behind? Why is this important for us to remember?
It seems that while the children of Yaakov had actively rejected the idolatrous ways of their forebears, they could not completely uproot the seeds that had been planted. Only through being enslaved in Mitzrayim and then being redeemed by G-d could these roots be completely eradicated from the Jewish people (Maaseh Nissim).

One who worships idols does not believe that there is a Master of the World. There cannot be more than one master in existence, for the power of one G-d precludes the power of any others. Rather, he/she believes that there are different powers and forces in this world which one can harness by appealing to the g-d which represents it.

Avraham realized that this world is far too great and complex to exist in this way. There must be a Master, he reasoned, one who created the world and who is in control of its every aspect. Nothing transpires in the universe that has not been willed by G-d to happen.

Even though we do not serve idols, we are not always complete in our belief that the entire world is controlled by G-d. We expend much effort and energy worrying about our livelihood and our future as if we alone are able to bring on our own success and are the only ones who can cause our failure. In reality, however, our success or failure depends on many factors beyond our control. Only the One who manages every aspect of the universe can guarantee that our efforts will bear fruit.

It is incumbent upon us to place our Bitachon (trust) in G-d. Only by turning to Him for all our needs can we show that we believe that our universe is truly controlled by G-d. It is human nature to believe that our world is governed by some force. While a lack of faith is not idolatry, it is certainly related to it. If one does not fully trust in G-d, he trusts in something else, such as his personal power, his abilities or his personal assets (Chovot Hal'vavot).

The slavery in Mitzrayim seems connected to such a shortcoming. When G-d promised that Avraham's children would inherit the land of Canaan (Bereishis 15:8), Avraham asked "How will I know that I will inherit it?" G-d responded by saying, "You should know that your offspring will be a stranger in a [strange] land�and they will serve them�"

The Gemara (Nedarim 32a) explains that Avraham, in asking this question, appeared as if he was expressing doubt in the veracity of G-d's promise. As a consequence of this seeming lack of faith, his descendants were fated to be slaves in Mitzrayim.

Yosef had prophesied through his dreams that he would be in a position of authority over his brothers. Nevertheless, the brothers tried to control his fate by selling him as a slave. In the end, the hunger brought them to Mitzrayim to bow at Yosef's feet and be dependent on him for their daily sustenance.
Once in Mitzrayim, the situation of the Bnei Yisrael rapidly deteriorated. In a generation, they went from being near the highest level of royalty to be subjected to the lowest form of slavery.

The Egyptians acted as if they alone had control over the destiny of their slaves. They could not have treated them in such a wanton, cruel manner if they believed there was a G-d who watched over all His creations. Rather, they believed that Egypt, with all the "godly" powers it was able to harness, ruled the universe.

At the time, notes the Chasam Sofer, much of the world would have agreed. If Pharaoh was not somewhat of a g-d himself, he certainly seemed to have the gods on his side. It was he who had received a dream that enabled him to prepare for the great famine and be able to not only sustain Egypt, but to make it the richest and most powerful nation. Even Yaakov, who was known for his belief in one Al-Mighty G-d, had come to Egypt for sustenance, and his children lived under Egyptian rule.
This experience had a profound impact on the mentality of the Bnei Yisrael. They too began to believe that their world was controlled by Mitzrayim. While this caused them to sink to a spiritual low, it also changed the way they viewed themselves. Whereas the idolatry of their forebears may have left behind seeds of gaavah (haughtiness) and feelings of self-reliance, the tyranny of the Egyptians reduced the Bnei Yisrael to a state of complete submissiveness. Any gaavah a slave may have had is quickly forgotten; his life is completely under the control of his masters.

The Makkot (plagues) served not only to punish the Egyptians for their evil ways, but to demonstrate to the Bnei Yisrael that evil is punished (Toras Avraham). Through the Makkot, Mitzrayim was shown to be powerless against the decree of G-d. It became clear that this world is not arbitrarily controlled by any human being or supernatural force. Rather, there is a Master of the Universe who controls its every natural phenomenon and who judges the lives and actions of all His creations.

Having been taken out of Mitzrayim and having witnessed its downfall, the Bnei Yisrael were ready to believe in G-d and recognize Him as their Master. The same submission and dependence with which they had served the Egyptians would now enable them to fully accept G-d as their true Master and to depend on Him for every aspect of their existence.
In times of trouble and uncertainty, we turn to G-d for reassurance and strength. When all is well, however, we often prefer to "do it on our own" and take responsibility for our own success or failure. We view Bitachon as non-obligatory; a nice thought to cling to in moments of despair.

Complete belief in G-d is not an option, however. It is not sufficient to accept G-d's existence in theory. Only through constant Bitachon do we put that belief into practice.
Our very existence as a nation was established through our experience in Mitzrayim, which transformed us into a people who could accept G-d as their Master. Feeling dependent on G-d is not a sign of weakness. On the contrary, it is necessary in order to acknowledge the Source of all our strength.

2nd Days of Pesach
21-22 Nissan 5764

April 12-13, 2004
Daf Yomi: Chulin 80-81

Guest Author:
Rabbi Boaz Tomsky

Associate Member, YICR

 

During my first year of teaching, the Director of Judaic studies introduced me to his "secret files". He proceeded to explain that these files contain a detailed description of each student. He told me that it was important to study all of this information in order to understand the various issues of each child. "Remember Boaz, don't try to reinvent the wheel!" Those were his last words on the matter. I was torn. I didn't know what to do. I now know, ten years later, that my intuition served me well. I made the right choice.

In the Haggadah, we read about the four sons: echod chachum-one wise, echod rasha-one wicked, echad tam-one simple, v'echod sh'ayno yodeaya lishol-one who does not know how to ask. I always thought, what a diverse family these people have! I wouldn't want to be at their seder. The philosophical discussions would never end. We'd never make it to Shulchan Oraych!

Henry Ford (1863-1947) once facetiously said about his employees, "How come when I ask for a pair of hands, I get a human being as well?" When dealing with people, especially children, we must deal with the whole person. This is the challenge of teaching in an elementary school setting. The Shimon that learned terrifically yesterday may come in today with a negative attitude. Tomorrow he may act as a "Simple Simon". The day after, he may sit with his arms folded, responding, "I don't know" or "I don't get it". The Hagaddah isn't talking about a family of four children, each with a distinct personality. The Hagaddah discusses one child with four distinct personalities.

This is clear by the repetition of the word "echad". The four sons of the Hagaddah are really one. The numerical value of �echad� is thirteen. �Echod�, mentioned a total of four times, equals fifty-two. This is the same numerical value of the word �ben� - son. Four personalities could be found in a single �ben�-son. The role of parents and teachers is to discover the chachom within each and every child. This is no simple task. But the starting point is to realize that we are dealing with a whole human being, not just a pair of hands.

In Parshat Toldot, Yaakov is found brewing some lentil soup for his father who was mourning the loss of Avraham. Rashi cites that Avraham passed away five years before his time. This was so he wouldn't witness his grandson Esau become a wicked man. The difficulty with this Rashi is obvious. We know that while Rivka was pregnant with twins, Esau was already kicking every time she passed a house of idol worship. He was wicked from the very beginning! It is illogical to think that Esau was a good boy all along until he awoke one day and became intrinsically evil! What then, is the message of this Rashi?
It is true that Esau demonstrated acts of wickedness from an early age. However, his actions didn't define his being. He wasn't considered only bad from the onset. Esau had tremendous potential to be righteous like his father. This is why Yitzchok displayed love to Esau. Yitzchok understood that his son could become a complete Rasha. But he didn't disassociate himself from him. Yitzchok didn't read the "secret files" and call him a problem child with "issues". Instead, Yitzckok embraced his son. He let Esau know that he believed in him. Perhaps he could tap into the chachom, the potential found deep within Esau. Unfortunately, at the age of early adolescence, Esau went down the wrong path. It was only at this point that Avraham passes away. Only now did Esau become Esau HaRasha.

We find Yitzchok never gave up believing in his son. He tried to refine his son's character throughout his life. Yitzchok certainly knew that Esau wasn't as righteous as his other son, Yaakov. He warned Esau, upon hunting game, not to bring back a stolen animal. This indicates that Yitzchok understood that Esau had evil tendencies. Yitzchok is teaching us that even a rasha could potentially change for the better.

This is the explanation of a perplexing gematria found in the Hagaddah. To answer the question of the rasha, we are instructed to blunt his teeth-�shinuv�. The numerical value of �rasha� is 570. �Shinuv� has the value of 366. �Tzadik� - righteous, equals 204. 570-366=204. In other words, by removing the teeth from the rasha, he becomes a tzadik. What does this mean? Such a reaction from a parent would only distance their child further from their beliefs? The Hagaddah doesn't appear to be teaching effective parenting skills!

This child currently is a rasha. The Hagaddah testifies that this is true. But we must remember that he is only a child. He could easily change for the better. But this child needs to do less talking and more listening. By quieting him down or "blunting his teeth" we have the opportunity to change even the rasha into a tzadik. The "tzadik" was always within him. He was only waiting to be discovered by someone who believed it was there all along.

The same person could potentially be viewed as either good or bad. It all depends on the lens one is peering through. This can be understood based on the following story of a father and his sons. A father wished to discourage his four sons from making rash judgments. At his command, the eldest made a winter journey to see a mango tree. During the spring, he sent the next eldest son on the same errand. Summer followed and the third son went. When the youngest boy had returned from his autumn visit, the father called his sons together. "Describe the tree," he said to them. "It looked like a burnt stump," said the first son. "It is lovely in lacy green, "disagreed the second. "Its blossoms," declared the third, "were as beautiful as the rose�. "You are all wrong", said the fourth son. "Its fruit was like a pear". "Each one of you is right�, said the father, "for each of you saw it in a different season. We must wait until we see "the tree in all of its seasons" before judging others."

The obligation of reciting the Hagaddah is based on the words, �viHigadta laVincha baYom haHu� -and you shall tell your SON on that day. The Torah is teaching that each child has multiple personalities like the mango tree. It all depends on the season, in which the child is seen. We must strive to discover these qualities within each child. They are just waiting for someone to unlock their potential. But we must first realize that this potential exists.

We must also understand that the Hagaddah offers a different answer to each of the four sons. This is an important lesson for teachers. When it comes to educating children, it shouldn't be like a London Fog hat that "one size fits all". Instead, (Mishle 22) �chanoch l'nar al pe darko� - we are to educate a child according to their way. This part of the pasuk is often quoted. We shouldn't overlook its concluding words - �gam ki yazkin lo yasur mimenu�- and when he is old he will not depart from it. Each child is different and should be taught according to his unique, individual personality. Doing this could make all of the difference in a child's life

Mary Catherine Bateson, a renowned writer and anthropologist, once said, "We are not what we know but what we are willing to learn�. I never looked at those files years back and I am glad for my decision. When my students entered my class in September, I viewed each child the same, with unlimited potential. I didn't let the past decide for me. I didn't let other teachers decide the fate of the child. I used my own judgment. I didn't put my trust into the "secret files". I believed in my students.

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