PARSHAS VAEIRA| 27 TEVES 5768 | 5 JANUARY 2008    

Parsha Perspectives by Ozer Alport

(ויאמר ד' אל משה אמר אל אהרן נטה את מטך והך את עפר הארץ והיה לכנם בכל ארץ מצרים (8:12

Hashem said to Moses, Say to Aaron, Stretch out your staff and strike the dust of the land, and it shall become lice throughout the land of Egypt.

Although we typically associate Moses with bringing the 10 plagues upon Egypt, a careful examination of the verses reveals that Hashem actually commanded Moses to have Aaron bring about the first three plagues. Rashi explains that Moses had gratitude to the river and the ground which had protected and assisted him earlier in his life.

The commentators point out that the river and ground are inanimate objects with neither free will to help somebody nor feelings to recognize that their efforts were appreciated. They explain that the Torah is teaching us that the concept of gratitude is so fundamental that Moses was nevertheless obligated to feel and express his thanks, not for the river and the ground, but for himself.

Later in the book of Exodus the Torah extends for us even farther the degree to which we are required to show gratitude. Upon discovering that an animal in his flock or herd has been killed by wild animals, the Torah requires (22:30) the owner to give the carcass to the dogs, a connection which doesnt seem to be readily apparent.

The Daas Zkeinim explains that most farmers and shepherds employ guard dogs to protect their animals against predators. Presumably, when the wolf stealthily came to attack in the middle of the night, the dog detected its presence and fought valiantly, if unsuccessfully, to ward it off. For this effort as well as for all of its successful guarding of the other animals until now, we are required to show gratitude to the dog and present it with the dead animals remains.

In doing so, the Torah is coming to teach us the fallacy of a natural human reaction. If somebody gives of his precious time and energy in an earnest attempt to help us out, only to have his efforts fail, human nature is to feel that we owe him no debt of gratitude for his efforts. Yet the Torah teaches us that because the dog was willing to help, and tried to be of assistance in doing its best to protect the animals, the owner is obligated to show his appreciation for its good-faith efforts and reward it with the carcass.

I once shared this thought in a Torah class that I taught. Later that week, a woman called to say that her husband had offered to help her clean the house. Though his intentions were good, his skills left something to be desired. She explained that when he finished, not only was the house still not clean, but it would take her considerable work just to get it back to where he started! She was about to tell him, Thanks, but no thanks, when she remembered the lesson she had just been taught.

This episode brings to mind a humorous suggestion often given to newlywed men. They are advised that one night, early in the marriage, they should offer to help their tired wife do the dishes. A few episodes of slippery hands which result in broken dishes will absolve him of any kitchen responsibilities for a long time to come! Suffice it to say that although weve learned that we should feel and express gratitude for good-faith efforts which dont work out, this wasnt the type of assistance the Torah had in mind!

Talking points - parshas VAEIRA
Rabbi Elazar Meisels

1. Looking Four-ward

Therefore say to the Children of Israel: I am Hashem, and I will take you out from under the burdens of Egypt; I shall rescue youI shall redeem youI shall take you to Me for a people 6:6,7

• These four terms of salvation represent the four stages of the redemption from Egypt. First their slavery would be abolished. Following that, theyd be removed from Egypt. One week later, the sea would split for them and the Egyptian army would be entirely destroyed. The fourth and final stage would be completed when Hashem took us as His nation by giving us the Torah at Mt. Sinai. The Four Cups of Wine that we traditionally drink at the Seder, correspond to, and memorialize, these four stages of redemption. Rabbeinu Bachya
• I shall take you out from among the nations, I shall gather you in from the lands, I shall bring them to their land, and I and I will feed them upon the mountains of Israel, by the streams, and in all the habitable places of the country. Sefer Yechezkel 34:13

Just as there were four stages to the redemption from Egypt, there will be four stages to the ultimate redemption: the advent of the Moshiach. Our sages tell us that the miracles that occurred on our behalf in Egpyt, were miniscule when compared to the miracles that will occur in the Messianic Era. Just as we firmly adhere to the tradition to celebrate the exodus from Egypt, we must anticipate the coming of the Moshiach, which will usher in an era of peace, tranquility, and the ability to serve Hashem without any impediments.

2. Cloudy But Clear

And Moses was eighty years old and Aaron was eighty-three years old when they spoke to Paraoh 7:7

• These are the only prophets that we find Hashem conversing with at such an advanced age. This is because they were indeed, different than all of the others. They were the only prophets with whom Hashem spoke from a Cloud of Glory, for only through Moses and Aaron did He give us the Torah. All the other prophets were only used to chastise, or foretell the future. Ibn Ezra
• These are the Mitzvos that Hashem commanded Moses to [teach] the Children of Israel on Mt. Sinai [VaYikra 27:34] This verse teaches us that no later prophet may innovate any Halachic matter. Talmud, Tractate Yoma 104a

Although there were many prophets, none were as venerated as Moses, who was charged with transmitting the Torah to the Jewish people. This required a level of clarity unavailable to any other prophet, and it is the reason that the words that Moses transcribed in the Five Books of Moses are considered the Dvar Elokim [the authentic Word of G-d]. Their Divine origins guarantee that they meet the Divine standard of perfection, which means that no letter is superfluous, and that each is inlaid with layers upon layers of meaning.

3. Jumping To Confusions

"Behold the hand of Hashem is on your livestocka very severe epidemic. Hashem shall distinguish between the livestock of Israel and that of Egypt, and not a thing that belongs to the Children of Israel shall die. 9:3,4

• Not A Thing Not only will no Jewish-owned animal die in this plague, not a single animal will suffer the loss of even a single limb either. Ksav VKabbalah
• Not A Thing - The Egyptians worshipped their animals. Consequently, they would keep their flocks outside the big cities and house them in Goshen where they mingled with the Jewish livestock. Thus, the survival of the Jewish livestock, who were so intermingled with the Egyptian livestock, was an open and undeniable miracle. Ramban

Willful blindness literally knows no bounds. Their precious deities lay dead before them, while those of the Jews frolicked in the sun, alive and well. Yet, Paraoh was not swayed in the least. He had long since determined not be persuaded of the existence of Hashem, and no amount of proof or logic was going to convince him to open his eyes. His obstinate refusal to accept the truth is what sets him apart from the legions of deniers throughout history. Leaving his country was therefore a pre-requisite for the Jewish people to receive the Torah, which mandates that we open our hearts and minds to the truth, regardless of how it suits our fancy.

Its a Waste By: Rabbi Eliezer Moskowitz

Dear Rabbi,
Your column is really great. Many of the questions you answer are things that have bothered me, as well. Now I have a question of my own which I hope will be of interest to others. One of my fondest memories growing up is going to my grandmother's house each Sunday for dinner. I also remember that if I didn't finish everything on my plate my grandmother would say to me that it is a sin to waste food. Later, my mother explained to me that when grandma was a young girl in Europe there was very little food for her family. Sometimes she would have nothing to eat for days. To grandma, she explained, wasting food is the greatest sin in the world. A few weeks ago I visited my partner and I heard her telling one of her children to eat what's on his plate. And to my surprise, she told him that it is a sin to waste food. Is it really a sin to waste food?
Jackie L.

Dear Jackie,
This is a very good question. Like you, I also remember my mother telling me to eat everything on my plate, it being a sin to waste food. I would imagine that quite a few people grew up hearing just what you heard and have the same question.

According to Judaism, wasting food is not just an act; it is an attitude! The Talmud (Chulin 94) records a fascinating statement made by Shmuel, the leading Sage of his generation: "I am vinegar the son of wine. Because, my father inspects his fields twice a day, whereas, I inspect my property only once a day." What is so praiseworthy about this extra inspection? Imagine a guest speaker being introduced by the M.C. "Let's give Mr. Jackson a hearty welcome because he changes the oil of his car every 2,000 miles while most people do it every 4,000 miles."

However, the greatness of Shmuel's father is not in what he did but rather in why he did it. He gave this extra attention to his fields because he treasured them. And it was not just his fields. Shmuel's father treasured everything he owned because he understood that it was given to him by G-d.

Our forefather Jacob showed us even more. After settling his family into a new camp, Jacob backtracked in the middle of the night to his earlier campsite. Why did he do this? Our Sages tell us because he left behind an earthenware cup. Jacob was a wealthy man and had many cups. But he still went back for this one because it, too, was a gift from G-d. He valued this cup like we would a medal given to us by the President of the United States.

Judaism, therefore, agrees with your grandma, but for different reasons. To grandma, throwing away food is reckless. To Judaism it is a failure to see G-d's role in our lives. To grandma the question is did you eat your food. To Judaism the question is did you use what G-d has given you, whether it be food or anything else?

A person does not have to force himself to eat what he doesn't want. But there are other ways we sometimes end up wasting food. One example of this is overstocking our refrigerator and when cleaning our fridge we find ourselves throwing food out. True, it may only be one or two items whose costs, relatively speaking, are not of much consequence. But neither was Jacob's cup.

In the hustle and bustle of life it is difficult to stop and think how everything we have is a gift from G-d. Judaism gives us a simple way: to make a blessing before eating. With this we pause to remember that we are eating from G-d's bounty. Some people find this an imposition. But it is a worthwhile imposition.

Good luck on your journey and thank you for a very good question,
Rabbi Eliezer Moskowitz

Parsha Partner is pleased to welcome Rabbi Eliezer Moskowitz as a special guest writer.

R' Shamshon Raphael Hirsch suggests that the phrase between My people and your people" is a reference to the differing perspectives possessed by the people of the two nations. He states: The fact that the Jews who, unarmed and unable to defend themselves, should have been the first victims were untouched by the universal calamity will be the mark of differentiation between My people and your people; between those who place their dependence only on human powers, and those who give themselves over entirely to Hashem and His commands."

This concept of dependence and reliance on Hashem, which we know as בִּטָּחוֹן, trust, is at the very core of our belief system, and we have addressed it before in our studies. It is basic to our belief, and has application to virtually every aspect of life.

Today, we will focus on one aspect, namely, the consequences of achieving a level of bitachon. One might think that surrendering oneself completely to trust in Hashem is detrimental, because it highlights one's vulnerability and utter helplessness without His help, leading to fear and depression. The masters of mussar, however, teach us that the truth is quite the opposite.

Chovos HaLevavos (in his Shaar HaBitachon) says: He who trusts in God is firmly assured that God will provide his sustenance ... at all times and all places, just as He provides for the unborn child, and for the chick in the egg ..." Furthermore, he says, among the secular advantages of his trust in God are a heart at rest, without worldly cares; a tranquil spirit, liberated from mental disturbance." In a similar vein, R' Yosef Yoizel Horowitz (Madreigas HaAdam Ways of Trust 1) declares: The essence of trust in Hashem is the tranquility it affords and the relief from pressures of the world; one who trusts in Hashem is saved from squandering his soul and living like a wanderer; he need not chase after people to flatter them ... His entire behavior is serene, in the absolute knowledge that nothing can add or detract from what his Creator decreed for him, even by a hairbreadth."

The clear inference of these passages is that the recognition of Hashem's mastery over all areas of life is a liberating force, rather than a debilitating one. This concept is illustrated in the simple, yet extraordinarily profound saying of Ben Zoma in Pirkei Avos (4:1), which asks, Who is rich? He who is happy with his lot." Rashi concludes that even the wealthiest person who is discontented with his lot will be in a constant state of fear and despondency, and is considered a pauper.

Because our world appears to operate naturally, and be subject to a good measure of human control, this fundamental principle is easily forgotten and difficult to internalize. It is therefore necessary to continually remind ourselves of its truth and its lessons, and to rejoice in the freedom that it can bring.

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha   

Q: Rashi writes (6:26) that in some places the Torah lists Moses before Aaron while in others it mentions Aaron before Moses in order to teach that they were equal. How is it possible to understand that Aaron, great as he was, was on the level of Moses, who we are taught was the greatest prophet who ever was or ever will be?

A: Rabbi Moshe Feinstein explains that it is certainly true that in raw, objective terms of accomplishment, nobody will ever reach the sublime heights attained by Moses. If his celestial score was 1000, nobody not even his brother Aaron has ever or will ever score 1000. If so, in what way can Aaron or anybody else be considered equal to Moses?

While its true that Moses scored 1000, this was only because he received a special neshama (soul) with the capability of scoring 1000. It may be that Aaron only scored 900 or 950, yet he is still considered to be Mosess equal because his soul didnt have the same abilities as Mosess. When Moses was born, he filled up the house with spiritual light (Sotah 12a), something which cant be said of Aaron and certainly not of any of us. Aaron did, however, utilize every last talent with which he was blessed, such that whatever score he received was the maximum possible for his soul. In this sense, although his raw score was lower, his grade was the same 100% as Mosess, and in that sense they were equal.

The boy or girl at the top of the class, our neighbor or relative or co-worker who always seems to do more than us and accomplish it quicker, will be held to a higher standard by Hashem. We should take comfort in the fact that Hashem wont compare us to anybody else, judging every individual on the basis of his or her talents and trials, and at the same time use that knowledge to utilize our personal strengths to become the best Jew that we are capable of being one who will merit to sit next to Moses in Gan Eden!

Q: The Vilna Gaon is bothered by several apparent inconsistencies in the Torahs description (9:6-7) of the damage done by the plague of pestilence. Initially, the Torah states with regard to the animals of the Jews that not a single one died, but in the second verse the wording indicates that while not more than one Jew lost animals, one Jew did indeed suffer at the hands of the plague. Additionally, the first verse discusses the animals of the children of Israel, while the latter refers simply to the animals of Israel. Finally, as difficult as Pharaohs actions throughout this entire period are difficult to understand, there is generally some minimal logic to his stubbornness. Here, however, the Torah seems to indicate that hearing that the plague didnt affect the animals of the Jews somehow caused him to further harden his heart, which seems quite counter-intuitive. How is all of this to be explained?

A: The Vilna Gaon brilliantly explains that the resolution to all of these difficulties is based on a single piece of information. Rashi writes (2:11) that one of the Egyptian taskmasters set his eyes on a Jewish woman by the name of Shulamis bas Divri. One night he ordered her husband out of the house and entered pretending to be him, and a child was born from that union. However, the Ramban (Leviticus 24:10) quotes an opinion that before the Torah was given, a persons identity was determined by his father, which means that the son of the taskmaster and Shulamis was considered a non-Jew. Although the first verse states that among the children of Israel proper Jews no animals died, the animals of Shulamiss son were indeed stricken together with those of the Egyptians, and it is to them that the second verse refers in hinting that one Jew somebody viewed as a Jew even though in reality he wasnt was afflicted. Upon hearing the news that the Jews werent completely spared from the plague, Pharaoh was able to attribute the entire episode to one big coincidence, and not surprisingly hardened his heart and refused to free the Jews!