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Parshat
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Parshat
Shemot |
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A Student Publication of the Torah Academy of Bergen County
Parshat Shemot 24
Tevet 5763
December 28,
2002
Vol.12 No.12
In This Issue:
Rabbi Darren Blackstein
Moshe
Rapps
Zev Feigenbaum
Willie Roth
Josh Rossman
Halacha of the Week
Rabbi
Howard Jachter
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This week’s issue of Kol Torah has
been sponsored by |
Look Both Ways
by Rabbi Darren Blackstein
Beyond the concern for doing that which is correct and avoiding sin, is
another private concern for fulfilling one’s destiny. Am I fulfilling the
purpose of my own creation?
We actually have to ask if the question is meaningful. Is there a specific
purpose for which I am created? Is it possible for me to discover and know that
destiny? Perhaps our Parsha can shed light on this topic as we are introduced
to our beloved Moshe Rabbeinu.
At the beginning of the third Perek in the first Pasuk we are told that Moshe
“was” a shepherd to the flock of Yitro. This is not a mere job description but a
statement of purpose. The Midrash on this verse tells us that the word “was”
tells us about the subject’s destiny. In Megilat Esther (Perek 2 Pasuk 5), we
are told that Mordechai “was” a Jew in the capital city of Shushan. The Midrash
tells us that this word is used to convey the notion that he was prepared for
deliverance Similarly, we are told that Moshe “was” a shepherd, meaning that he
was created and prepared for a purpose of deliverance. Perhaps this is why Rashi
chooses to bring the comment of the Midrash as he explains why Moshe took the
flock deep into the wilderness. Moshe did this to avoid any grazing on other
people’s property. His concern for others was outstanding. In fact, the Midrash
also mentions that before ascending to greatness, one is tested by Hashem
through seemingly minor actions. The occupation of being a shepherd has within
it many ways of revealing one’s true character, as it did with Moshe. It seems
that each person has his own destiny.
Regarding the discovery of one’s destiny, it also seems that our Parsha can be
of assistance. Throughout Moshe’s life he asked questions to Hashem which seemed
to be ways of clarifying his path. In our Parsha he begins by questioning his
worthiness and ability to do that which Hashem has asked. He questions as to
whether he will be believed! Maybe after all is said and done, Moshe finally
realizes his destiny. However, all along the way he seems to be looking for
signs and indications as to how to proceed. In Perek 2 Pasuk 12 we are told that
Moshe looked both ways before dealing with the Egyptian. Rashi cites the comment
of the Midrash, which says that Moshe looked up and down the timeline and saw no
significant contribution from this man and then Moshe dealt with him. Moshe took
into account the consequences of his actions and then acted. In Pasuk 14 we are
told that Moshe became frightened when dealing with the two quarreling Jewish
men and perhaps “the matter” became known. Rashi tells us that the simple
meaning is that Moshe was worried that news of his causing loss of life to the
Egyptian had spread. Rashi also brings the comment of the Midrash, which says
that by seeing these Jews fighting with each other, Moshe realized why the Jews
had been condemned to backbreaking labor by Hashem. The Jews could not get along
amongst themselves. This message is valid on its own terms. However, we should
realize that Moshe understood this by his ever-inquisitive nature. He looked for
understanding and not answers.
Indeed, we can learn from our great teacher, Moshe Rabbeinu, that we each have a
destiny and purpose, fashioned and designed by Hashem. It also seems that we can
learn that knowing one’s destiny is not as important as pursuing one’s destiny.
One may never know if a particular action or set of actions were destined in
this sense. All we can do is follow the lead of Moshe, our shepherd, and keep on
looking for ways to understand our actions and that which goes on around us. In
this way, a person, no matter what he is doing, can demonstrate to Hashem and to
himself who and what he truly is as he engages in the pursuit of his destiny.
A True Leader
by Moshe Rapps
Moshe Rabbeinu was a great leader and role model. He had fantastic leadership
skills, such as being able to speak his mind and solve problems. But where did
Moshe develop these skills? When Moshe was three months old, he was placed on
the Nile in a basket and was recovered by Bat Paroh. When she recognized that
he was a Jewish boy, she shockingly went against her father’s royal decree and
raised Moshe as her own child. However, Bat Paroh’s actions are puzzling. Why
did she disobey her father and raise a Jewish boy? The Baal Haturim quotes the
Gemara in Masechet Sota, which states that the reason Bat Paroh was in the water
in the first place was that she was in the process of converting to Judaism,
thereby explaining her sympathetic attitude toward Moshe.
The Ibn Ezra ponders the question of why Moshe had to grow up in Paroh’s house.
We would think that the greatest Jewish leader of all time would be raised in a
Jewish home surrounded by Jewish influences and culture. The Ibn Ezra explains
that Moshe had to be raised in a house of royalty to be able to acquire the
leadership skills he would need, so that he could eventually become the leader
of Bnai Yisrael. Had Moshe grown up as a Jewish slave, he would not have
acquired the skills or the self-confidence that he would need in order to face
Paroh and lead Bnai Yisrael out of Egypt. By growing up in a royal house,
Moshe was free from the slave mentality from which the rest of Bnai Yisrael
suffered. Also, if Bnai Yisrael recognized Moshe as a fellow slave, they would
not have given him the proper respect when he became their leader. Finally, the
former position that Moshe held in Paroh’s house gained him admission into
Paroh’s court and made him a legitimate person to deal with. Perhaps it was his
royal upbringing that gave Moshe the courage to act as he did when he went out
into the world.
In addition to leading Bnai Yisrael, there were also three important incidents
that took place in Moshe’s life. First, Moshe saw an Egyptian beating a Jew,
which angered Moshe so much that he struck and killed the Egyptian. Then Moshe
came across two Jews who were fighting and consequently he reprimanded the one
who hit the other. After running to Midyan, Moshe chased away a group of
shepherds who were harassing Tzipora and her sisters. In all of Moshe’s
actions, he showed the key characteristic of a true leader: the willingness to
act purely for the sake of justice and righteousness. Nechama Leibowitz points
out that all three of these episodes are necessary to describe Moshe’s
personality. Had we only known of the first incident, we might have thought
that Moshe acted as he did because he was so overwhelmed to see an Egyptian
taking advantage of a Jew. If we only had the second episode, with the two Jews
fighting, we might think that Moshe stopped the fight because he could not
tolerate seeing two fellow Jews fighting. But in the third episode, where both
sides were strangers, Moshe still did the right thing by chasing away the
harassers. Only at this point is Moshe ready to be called upon to lead Bnai
Yisrael out of Mitzrayim.
The No-Win Situation
by Zev Feigenbaum
The Gemara (Sotah 11a) states that before Paroh decided what to do with Am
Yisrael he asked three respectable people what to do. The three he asked were
Bilam, Iyov, and Yitro. Bilam was the one who came up with the idea of throwing
the baby boys into the river, Iyov was silent and did not give Paroh and ideas,
and Yitro fled to Midyan. The Gemara goes on to say that Bilam was killed by a
sword, Iyov condemned to terrible suffering, and Yitro was merited to having his
descendants sit on the great Sanhedrin in Jerusalem.
The Brisker Rav asks that if we know that Hashem always rewards and punishes
according to our deeds, then we understand why Bilam was killed in the way he
was. Since he proposed murder, he himself was put to death in the end. But how
do the punishment of Iyov and the reward of Yitro reflect what they have done.
Iyov was punished with extreme illness. Sick people moan, groan, and complain a
lot about their illness or sickness. The sick person knows that his screaming
or complaining does not help him get better in any way, but he still does it.
While it is true that Iyov could not have stopped Paroh from enslaving and
harming the Jews, he could have showed that the decision Paroh made was wrong
and that he was troubled by the hearing it. Because Iyov kept silent when his
words could have meant something he was punished by having terrible pains and
when he cried out, his cries accomplished nothing at all.
As for Yitro, he was chosen as one of Paroh’s top three advisers and he chose to
flee the land. If he would have stayed in Egypt and agreed with Paroh’s plan he
and his family would have been subject to a life of honor and riches. Yitro did
not choose to stay and instead he ran to Midyan. Because of his choice to give
up the honor he would have gotten from Paroh he was “Zocheh” to have his
descendants sit on the Sanhedrin of Jerusalem, one of the greatest honors
possible.
Name That Tune
by Willie Roth
The first Pasuk in this week’s Parsha says, “These are names of Bnai Yisrael
that came down to Egypt, Yaakov and every man and their household” (Shemot
1:1). Rashi asks why Hashem counted them both before and after they came down.
He explains that Hashem did it to show how precious they are. In the beginning
of Sefer Bemidbar Hashem counts us again, also to show how precious we are. I
think that this Pasuk teaches us a lesson. Throughout our history many bad
things have happened to us. However, because we are precious to Hashem, He has
helped us, and we have survived. However, if you think about all the other
ancient nations, civilizations, and empires, you realize that they are all
destroyed. The Romans, the Greeks, the Egyptians, and the Babylonians are all
gone. All of our ancient enemies who at their times were world powers have been
destroyed. This idea from the Pasuk teaches us that no matter what happens to
us we will live on because we are precious to Hashem. We must show Hashem that
He is special to us in everything that we do. A great way is by making a
Kiddush Hashem. When a non-Jewish person sees us doing something good, and that
we are Jewish, we are glorifying Hashem publicly, which shows that Hashem is
precious to us. We must learn this important lesson, that we are precious to
Hashem, and therefore Hashem should be precious to us.
What Did We Do to Deserve This?
by Josh Rossman
Why did the Jews have to be exiled from Eretz Yisrael and be enslaved in Egypt
for so many years? According to the Ramban it was a punishment for Avraham
Avinu’s actions. Although Avraham left Canaan for a famine, he should have
stayed there because Hashem never told him to leave. The Abarbanel also says
that it was a punishment, but for a different sin. He says that it was
punishment for the sin of the brothers who kidnapped Yosef. He claims that each
event that happened in Egypt corresponds to something that the brothers did to
Yosef. For example, they sold him into slavery, so they were enslaved. They
threw him into the pit, and in return their male children were thrown in the
Nile River. The Chachamim (Nedarim 32a) give three more reasons as to why we
were enslaved which are based on three episodes in Avraham’s life. One such
event was when Avraham sent his Talmidim to fight in the war. Another instance
was when Avraham asked for a sign to indicate that he would receive Eretz
Yisrael. The third reason is according to Rav Yochanan who says that Avraham
didn’t give those who worshipped idols enough of a chance to repent. We see
from this that our sins can have a large effect even on later generations
therefore, so we should try to do more Mitzvot and fewer Aveirot in order to
hasten the arrival of Mashiach.
Halacha of the Week
It is especially important
to study Torah at night, since the night was made for Torah study (Shulchan
Aruch Orach Chaim 238:1).
Staff at time of publication:
Editor-in-Chief Emeritus: Josh Dubin
Editors-in-Chief: Shuky Gross, Effie Richmond
Publication Editors: Willie Roth, Jerry Karp
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This publication contains Torah matter
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