PARSHAS BESHALACH| 12 SHEVAT 5768 | 19 JANUARY 2008 Click to print/View in PDF

Parsha Perspectives by Ozer Alport

ותקח מרים הנביאה אחות אהרן את התף בידה ותצאן כל הנשים אחריה בתפים (ובמחלת (15:20

“Miriam the prophetess, the sister of Aaron, took the drum in her hand, and all of the women went forth after her with drums and with dances.”

Some call it unquenchable optimism. Others call it a deep-seated trust in the goodness of Hashem. We all know somebody like this, a person who radiates joy and an eternal confidence that no matter how bleak things may seem, life has a curious way of working out for the best. It’s not that these people have the good fortune of enjoying easy, comfortable lives, for they have faced many of the same curveballs with which we grapple. Rather, they actively choose to lead happy lives, turning the proverbial lemons into lemonade.

I recently returned from a trip to Kansas City to celebrate the 90th birthday of such a person, my Grandma Dorothy Bell (yes, Dorothy is still alive and well in Kansas!). Anybody who has ever met her can’t help but feel lucky to bask in the warmth of her contagious enthusiasm. When her husband passed away ten years ago just after their 60th wedding anniversary, she refused to be destroyed by the loss, declaring with her infectious smile that “life is for the living!”

Similarly, after Hashem miraculously saved the Jewish people by splitting the Red Sea and then drowning their Egyptian pursuers in it, the Jewish men sang a beautiful song to Hashem. The Jewish women, however, outdid them by accompanying their song with music and dancing. From where did the women obtain musical instruments in the middle of the desert?

Rashi explains that the Jewish women in Egypt were convinced that they would merit further miracles and brought along musical instruments to play while singing praises to Hashem. In spite of the centuries of oppression and suffering in Egypt, they remained so optimistic that although they left in a hurry without time for their bread to rise, they still managed to pack instruments in order to celebrate the salvation they were sure was just around the corner.

More recently, there was a tremendous drought in Israel which threatened that year’s entire harvest. This would have meant financial ruin for the farmers as well as possible starvation for those left with nothing to eat. Communal fast days and prayers passed unsuccessfully.

Finally, with little choice, the Rabbinic and community leaders ordered all Jews to the Kotel (Western Wall) to pour out their hearts and plead for Divine mercy. After reciting several chapters of Psalms and other appropriate prayers, the clear sky suddenly grew dark and full of ominous clouds. Shortly after, the clouds gave way to much-needed droplets of rain, and soon turned into a full-fledged torrential downpour.

Those present were so overjoyed at the turn of events and the answering of their prayers that they didn’t even mind that they were getting soaked. Actually, almost everyone got soaked - except for one elderly, wheelchair-bound Rabbi who inherited the optimism and confidence of the Jewish women in Egypt and remained completely dry - he had brought an umbrella!

Life will surely send us many challenges in the areas of health, finances, marriage, and children. Although the tests that we receive are beyond our control, we can learn from the Jewish women in Egypt (and from Grandma Dorothy) that the choice to persevere through the trials and live each day with happiness and confidence is fully in our hands.

talking points - parshas Beshalach
Rabbi Elazar Meisels

1. There Are No Expendable Jews

“So Hashem turned the people toward the way of the Wilderness to the Sea of Reeds. The Children of Israel were armed when they went up from Egypt.” 13:18

• Were Armed – Although a nation under Hashem’s direct protection should not need to bear arms to defend itself, the Torah nevertheless demands that we do so. By conducting ourselves in as normal and natural a manner as possible, we minimize the need to deviate from the laws of nature, through which Hashem controls the universe. If necessary, Hashem will work miracles on our behalf. – Rabbeinu Bachya
• Were Armed – The word “Va’Chamushim” [armed], is spelled without a “vov”. This leaves it open to be read as “Chomesh”, which means “one-fifth” and implies that only one-fifth of all the Jews in Egypt actually left with Moses. The majority who were unwilling to assume a Torah lifestyle, refused to leave, and perished during the plague of darkness so that the Egyptians would not witness their deaths. – Rashi, Pesiktah D’Rav Kahana 11:11

Taken at face value, this Medrash is almost too astounding to believe. Did only one-fifth of the Jewish people really leave Mitzrayim, while all the rest perished? Why is there no record in the Torah of such a monumental tragedy, and how could the Egyptians fail to notice such massive loss of life? Rav Shimon Schwab zt”l posits that in reality, only a select few failed to make the grade and perished in Mitzrayim. That which the Medrash claims that only one-fifth left, is to help place that loss into perspective. If we were to take that relatively small number of Jews and extrapolate the number of their descendants that they surely would have produced in a few generations, their loss becomes exceedingly great. Their numbers would total in the millions, and exceed the number of Jews who actually left Egypt. Understood thusly, the Medrash teaches us how tragic the loss of even a single Jew really is when viewed with wide-angle lens.

2. Shabbat Treats

“The Children of Israel did so and they gathered, whoever took more and whoever took less. They measured in an Omer and whoever took more had nothing extra and whoever too less was not lacking. Everyone according to what he eats had they gathered…people left over until the morning and it became infested with worms and stank…” 16:17-20

• According To What He Eats He Gathered…Infested With Worms – This was a sign that all of a persons earthly needs are decreed from Above and there is no point in gathering more than one will need, for it cannot be taken along with a person once his time on earth expires. When a person immerses himself excessively in earthly pleasures, he only provides extra fuel for the worms… – Kli Yakar (Rabbi Shlomo Ephraim ben

Kli Yakar adds that the exception to this rule was that which was left over on Friday for consumption on Shabbat, which did not rot or turn wormy. Instead, it remained fresh and nourishing. This was symbolic of the idea that a person must spend his days accumulating possessions that can be stored away for the “Day That Is Complete Shabbat”, also known as “Olam Habbah”- The World To Come. The Torah and Mitzvot that we bank for that period, will never decay or decompose. They’re the only functional currency in the World To Come.

3. Zero Tolerance

“And he said, ‘For the hand is on the throne of Hashem who maintains a war against Amalek, from generation to generation’.” 17:16

• The Hand Is On The Throne - The hand of Hashem is raised to swear by His Throne to wage eternal war and hostility against Amalek…Hashem swore that His Name will not be whole, nor will His Throne be complete until the name of Amalek is thoroughly obliterated… - Rashi

What is it about the nation of Amalek that inspires such enmity on Hashem’s part? What threat could this nation possibly pose to Hashem? Our sages teach that the letters that spell the name “Amalek” can be rearranged to spell the word “me’ukal” which means, “warped”. These letters also have a numerical equivalence of 240, which is the same as the Hebrew word, “safek”, which means, “doubt”. This symbolizes the devious and warped methods Amalek uses to cast doubt upon Hashem’s existence in the minds of gullible people. Amalek is not merely a specific group of people. It represents those who strive to build a society based upon godlessness and infidelity. This type of person is the one with whom Hashem [and His nation] wage a war for all generations, to prove Hashem’s existence to mankind. True victory in this case, will only result with the advent of Mashiach, who will successfully impart to mankind the essentials of knowledge of Hashem at which time Hashem’s “name” and “throne” will be complete.

Keep the Flame Burning - Part 2 By: Rabbi Elazar Meisels

Dear Rabbi,
I wrote to you a few weeks ago asking how to keep the inspiration of Chanuka alive and for suggestions of misvahs that we could graduate to. You graciously responded with a few suggestions for us to consider, and my husband and I did so, and we even came up with a few of our own. We still haven’t settled on an idea and if it’s okay, I’d like to request further clarification of one of your suggestions. You mentioned the idea of enrolling our children in a Jewish education program while they’re young, and not to wait until they’re too old before doing so. Since Jewish education is something that we take very seriously, I’d like to share our approach with you, and hear your thoughts on the matter. Currently, our two children attend a wonderful two-hour program every Sunday morning at our Temple. On the weekends, my husband and I read books to them containing Jewish themes, and we discuss th e lessons and ideas they raise. They look forward to these sessions and really participate with enthusiasm. Would you feel that this is adequate, and if not, what else would you suggest? I really hope you don’t mind my questions.
Gratefully yours,
Amy

Dear Amy,
Rather than apologize for your questions, commend yourself for your willingness to explore alternate approaches that you yourself, may never have had the benefit of as a young child. It’s not easy to consider something new, but obviously you, and your husband, are serious about Jewish education and are willing to hear ideas that may not be native to your mindset. This being the case, I welcome the opportunity to share some thoughts with you on this matter, and I hope you won’t mind if I speak candidly as this subject is very dear to my heart.

I have no doubt that your Temple runs a fantastic program, and my comments are not specific to them. I do know that it’s no easy task keeping little ones entertained for two hours on Sunday morning while the folks are out shopping, and they probably offer exciting games and lessons for the children. I don’t know how your kids feel about the experience, but I do know that many children do enjoy those programs immensely. That, however, is somewhat beside the point, because whether the children enjoy themselves or not, is only part of the bigger question: are they deriving maximum educational benefits from the program?

I’m sure you would agree that if I enrolled in flight school and had a terrific time but never learned to fly, that it was a failed educational experience. After all, flight schools, at a minimum, are supposed to teach you how to fly. Anything less is unacceptable to most reasonable people.

Jewish education should be held to no less a standard. It’s not sufficient for the children to enjoy the experience. They should, at a minimum, receive a comprehensive education that will allow them to live a fully Jewish life, should they so desire. This is where I believe many of our schools fail to meet the standard. I refer here especially to the Sunday, or after-school, variety. Even children who enjoy the experience are often wholly unprepared to incorporate the ideas they’ve learned into their lives. I believe that there are two primary reasons for this failing, which I’ll share with you.

Do You Practice What You Preach - Judaism is based primarily on the teachings of the Torah, also known as the “Manual For Life”. For its lessons to penetrate the hearts of children and adults alike, they must be taught by teachers who embody the very ideas they’re trying to impart. A teacher who waxes poetic about the beauty of Shabbat, and even designs stunning arts and crafts projects on the subject, but doesn’t actually observe the Sabbath, is no more likely to be effective than a physician who lectures on the dangers of smoking while puffing on a cigarette himself. There’s no question that many Hebrew School teachers are dedicated, motivated, underpaid, and enthusiastic teachers, who care deeply for their charges. The question is, are they adequate role models for their students?

Assigning Priorities - Assuming the teachers are ideal role models, we must also ask ourselves what message we send to our children when we enroll them in a two-hour Sunday, or 45-minute after-school, program to teach them Judaism? Judaism consists of a rather extensive body of laws and ideas, and I fear that relegating it to such a low-priority status sends an unmistakable message to our children about its importance, or lack thereof. I often wonder whether this attitude isn’t what lies behind a particular sentiment I often hear from graduates of these programs that sounds something like this: “Rabbi, I’d love to marry a nice Jewish girl and all that. I consider it pretty important to do that. But, I’ve gotta be honest. If I find a nice girl who happens not to be Jewish, I’m not going to let that stand in the way of my happiness.” Not very reassuring, right?

Perhaps, in the early 1900’s there were less options and a comprehensive Jewish education wasn’t always obtainable. Thankfully, there are now Jewish day schools across the country where children can receive an extensive Jewish education, coupled with a first-rate secular education from passionate and dedicated teachers who embody all that they teach.

I encourage you to ask yourself whether the experiences you’re currently offering your precious children meet these standards, and act accordingly. The gift of a solid Jewish education can never be truly repaid by your children, but the nachas they’ll give you and your husband will make you feel like you got a bargain!

Rabbi Elazar Meisels

Since a human being quickly loses the excitement he feels when something is new to him, we learn that Hashem sent the manna (sustenance) every day, so that the Jews would always live with the joy of receiving a gift. Moreover, since the strong feeling of gratitude to the beneficiary that is found only while one is in this state of joy would always be present, the Jews would be able to use this feeling to better thank and serve Hashem. We, who are not blessed with daily inspiration of open miracles, often find it much more difficult to garner the necessary enthusiasm to properly serve Hashem.

R' Shlomo Wolbe, in his Maamarei Yemei HaRatzon (p. 23), observes that since an inherent part of man is his need for constant newness, a person who sees nothing that naturally inspires him to serve Hashem will quickly grow uninterested in what he is doing, and turn elsewhere to bring excitement and challenge into his life. What can we do to maintain our inspiration when performing mitzvot (commandments), and not spend our lives merely serving'' Hashem by rote and deriving our true satisfaction from other endeavors?

R' Wolbe answers this question by quoting the Talmud in Chagigah (27a) that observes that even Jewish sinners are filled with mitzvot like a pomegranate is filled with seeds.'' If this is true, asks R' Wolbe, and the lives of both of a Jewish sinner and a righteous person are in fact filled with mitzvot, what is the difference between these two people?

The answer must be, he concludes, that the difference is not in the amount of mitzvot that they perform, but in the quality of their mitzvot. The mitzvot of a Jewish sinner, while numerous, are those that are easy for the person to perform. Every person has his or her own areas of strength, and will naturally perform the mitzvot appropriate to this area. For example, a naturally generous person will find it easy to distribute tzedakah (charity), and one who is inherently compassionate will gravitate toward helping others with their problems. While it is true that some reward is given for every mitzvah performed, true service of Hashem is achieved when a person does something that he would rather not do, and, ignoring his innate inclination, does so because Hashem commanded that this action be carried out. In short, the only way for a person to grow and change himself into a righteous person is by performing mitzvot that are a challenge to him.

Performing mitzvot that are difficult for us, continues R' Wolbe, also has another benefit; since carrying out such a mitzvah — which one in truth would rather not do — is foreign to this person, successfully doing so gives him a fresh sense of accomplishment. Thus, a person looking for fulfillment in his service of Hashem should, one small step at a time, undertake commitments to fulfill mitzvot that are difficult for him to perform. For some people, this means refraining from lashon hara (gossip) for one hour every day; for others, spending 15 minutes on uninterrupted Torah study. When a person, instead of doing mitzvot by rote, pushes himself to perform those mitzvot that are difficult for him, he will find constant freshness and a sense of accomplishment in his daily service of Hashem.

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha   

Q: The Torah states (13:18) that the Jewish people left Egypt ”chamushim”. A number of different explanations are given for the meaning of this word. Rashi writes that four-fifths of the Jews died during the plague of darkness, leaving only the remaining one-fifth that went out from Egypt. The Targum Yerushalmi translates that they went out armed with good deeds, and the Targum Yonason ben Uziel perplexingly writes that each family went out with five children. How can these seemingly different explanations be reconciled, which good deeds are being referred to, and why did each family have exactly five children?

A:The Be’er Yosef by Rabbi Yosef Tzvi Salant beautifully suggests that all three explanations are really one. As Rashi mentions, the wicked Jews died during the plague of darkness. However, we know that Hashem’s Heavenly Tribunal doesn’t punish a person until the age of 20. This means that none of the children in Egypt died during the plague of darkness. Since Rashi writes that four-fifths of the adults died, this resulted in a tremendous number of orphans. The remaining adults were so overjoyed at being saved, both from Egypt and from the fate of their brethren during the darkness that they ”adopted” the orphans from the four-fifths of the families which were now without parents. Thus, in addition to their own biological children, each family went out with the children of another four families. The Targum Yonason doesn’t mean that each family had five children, b ut rather five families of children, and these are the good deeds referred to by the Targum Yerushalmi!

SHIDDUCHIM for RUSSIAN BAALEY TESHUVAH Worldwide in Russian

Thank you for keeping in-touch with us!
Plese visit our web site: http://www.kehilasmy.org

Buy books with 10% off from Artscroll and Artscroll will donate us 5% of your purchase: