Hamaayan / The Torah Spring Edited by Shlomo Katz Bo Volume 21, No. 15 8 Shevat 5767 January 27, 2007 Today's Learning: Nazir 3:3-4 Daf Yomi (Bavli): Ta'anit 19 Daf Yomi (Yerushalmi): Shabbat 86 The midrash relates a parable regarding a princess who was rummaging amongst the stalks in the field in search of food until, one day, a king saw her and took her to his palace. Thereafter, the other women said to her in wonder, "Yesterday you were rummaging amongst the stalks, and today you are sitting in a royal carriage?!" She replied, "Just as you are amazed, so I am amazed." Similarly, the midrash says, the nations of the world said to the Bnei Yisrael, "Yesterday you were slaves in Egypt and today you are the chosen people?!" Bnei Yisrael replied, "Just as you are amazed, so we are amazed." R' Yedayah Ha'penini z"l (died 1315) explains this midrash as follows: The amazement of the gentiles and of Bnei Yisrael was for different reasons. To the idolatrous nations who did not know Hashem and who attributed events to the stars or to nature, the ascent of Bnei Yisrael was truly beyond their understanding. A nation's rise from slavery, such as Bnei Yisrael experienced, was unnatural and unprecedented. To Bnei Yisrael, who were aware of Hashem's abilities and who had learned from their ancestors that Hashem watches over Bnei Yisrael, the source of their amazement was different. Bnei Yisrael in Egypt were idolators, and they expected G-d to punish them for it. They were doubly amazed - not only did Hashem not punish them, He made them His chosen nation! What is the answer to that which caused such wonder among Bnei Yisrael? R' Yedayah writes that Bnei Yisrael failed to realize that the Exodus took place in the merit of the Patriarchs and because of Hashem's promise to the Patriarchs. Bnei Yisrael themselves really did not deserve to be redeemed. Also, while Bnei Yisrael did not merit the redemption at that moment, G-d had great plans for them. Hashem redeemed them from Egypt so they could be the means of revealing His Name in this world. (Peirush Tehilim, Ch.21) ******** "Pharaoh summoned Moshe and said, `Go -- serve Hashem, only your flock and cattle shall remain behind; even your children may go with you.' "Moshe said, `Even you will place in our hands feast- offerings and elevation-offerings, and we shall offer them to Hashem Elokeinu. And our livestock, as well, will go with us -- not a hoof will be left -- for from it shall we take to serve Hashem Elokeinu; and we will not know with what we are to serve Hashem until our arrival there'." (10:24-26) When Moshe first appeared before Pharaoh, he said to the Egyptian king (5:3), "Let us now go for a three-day journey in the wilderness and we shall bring offerings to Hashem Elokeinu." How then could Pharaoh suggest that Bnei Yisrael leave without their animals? How would they bring offerings without animals? Another question: Why did Pharaoh say, "Go serve Hashem," while Moshe answered by referring to "Hashem Elokeinu"? And, after Moshe referred to "Hashem Elokeinu," why did he then revert to saying only "Hashem"? R' Yitzchak Karo z"l (approx. 1458-1535; uncle of R' Yosef Karo z"l) answers these questions as follows: [When Moshe came to Pharaoh, Pharaoh said (5:2), "Who is Hashem that I should heed His voice to send out Yisrael? I do not know Hashem, nor will I send out Israel." Moshe then answered (5:3), "The G-d of the Hebrews happened upon us. . ." Commentaries explain that Pharaoh knew that Bnei Yisrael had a G-d, but he did not acknowledge the Name Hashem which represents G-d's omnipotence.] Now, therefore, Pharaoh said to Moshe, "You call your G-d by His special Name, `Hashem' and you claim that your G-d is the G-d of all beings - not like the gods of the nations that are `private' gods. I could understand that a smaller god might require an animal sacrifice - for example, the constellation taurus might demand an ox and the constellation aries might require a ram. But your G-d is above that all; He should not require any sacrifices! Therefore, go without your animals." Moshe responded: "Hashem is Elokeinu - He is above everything, but He relates to us as our personal G-d. He allows us to serve Him in a way that is meaningful for us, although He has no need for our sacrifices." Continuing, however, Moshe acknowledged that there was an element of abstract truth in what Pharaoh said; Hashem is above our service. Therefore, "We will not know with what we are to serve Hashem until our arrival there." (Toldot Yitzchak) ******** "Moshe said, `So said Hashem - At about midnight I shall go out in the midst of Egypt'." (11:4) "It was at midnight that Hashem smote every firstborn in the land of Egypt." (12:29) Rashi writes: Moshe said "about midnight," which implies near to it, either just before or just after it, and he did not say "at midnight" because he feared lest Pharaoh's astrologers might make a mistake as regards the time when the slaughter of the firstborn actually took place, thinking that it was a little earlier or later than midnight, and they would then say, in consequence of this error, "Moshe is a liar." R' Moshe Sofer z"l (the Chatam Sofer; died 1840) offers the following explanation for why the astrologers were likely to mistake the time. Our Sages teach that all prophecy emanates from Eretz Yisrael. Thus, when G-d told Moshe, "at midnight," He meant midnight in Eretz Yisrael. However, midnight arrives in Eretz Yisrael a few minutes before it arrives in Egypt. Thus, it was likely that the astrologers would note the wrong time. (Torat Moshe) ******** "Bnei Yisrael carried out the word of Moses [alternatively: `did like the thing Moshe had done']; they requested from the Egyptians silver vessels, gold vessels, and garments." (12:35) According to this verse, Bnei Yisrael asked the Egyptians for clothing. Yet, when Hashem commanded Moshe, He told him only (11:2), "Please speak in the ears of the people - Let each man request of his fellow and each woman from her fellow silver vessels and gold vessels." He did not mention clothing! R' Shimon Sofer z"l (son of the Chatam Sofer) offers two explanations for Bnei Yisrael's deviation from Hashem's command. The first answer he attributes to his father. When Moshe had arrived in Midian many years before, he was mistaken for an Egyptian because he was dressed as one. Why had Moshe not shed his Egyptian clothing, which certainly was not in the Jewish style? The reason, R' Sofer says, is that Moshe wanted to remember his experiences in Egypt, especially his miraculous salvation from Pharaoh's executioner (as the Midrash relates). Now, Bnei Yisrael imitated Moshe; they "did like the thing Moshe had done" and took Egyptian clothing as a memento. Alternatively, R' Sofer writes, Bnei Yisrael took clothing because it had more meaning to them as newly freed slaves than did gold and silver. Having been slaves their whole lives, they simply had no appreciation for fine things such as gold and silver. Clothing, however, any slave would appreciate. This, R' Sofer concludes, is why Hashem had, so-to-speak, pleaded with Moshe to make sure that Bnei Yisrael took gold and silver. As quoted above, "Please speak in the ears of the people . . ." (Michtav Sofer) ******** Letters from Our Sages The following is an excerpt from an open letter by R' Zvi Hirsch Shapira z"l just after Yom Kippur 5666 (1905/06). The author was the "Munkatcher Rebbe" and an important posek/halachic authority. The letter appears in Igrot Shappirin, page 120. To our dear brothers, Bnei Yisrael, believers the sons of believers, "Hashem said about them, 'They shall live'." [Yishayah 38:16] A rumor has spread in the camp of the Hebrews and among the multitudes, that the year that has come upon us for good is the year of the redemption and the arrival of mashiach without a doubt. This is said because they found some books that hint that this is the year of the redemption. Based on this they have publicized rumors, booklets, pamphlets, and proclamations promising for certain that this is the year. My spirit ailed me and my heart was sad because of this, the ruination of the daughter of my people, G-d forbid, for from this can come greater heresy, a desecration of G-d's Name, embarrassment for those of our brothers Bnei Yisrael who are believers, and incitement by our enemies against our holy and true beliefs. Therefore, I have found myself obligated to proclaim and announce in public - listen to me and the good Hashem listen to you. Firstly, Chazal said in Sanhedrin (99a, discussing Yeshayah 63:4): '"For a day of vengeance is in My heart and the year of My redemption has come.' Rabbi Yochanan interpreted, 'I have revealed [the time of the redemption] to My heart, but not [so-to-speak] to my other organs.' R' Shimon ben Lakish interpreted, 'I have revealed it to My heart but not to the angels'." Similar teachings appear in the Zohar in several places. If He has not revealed the year of the redemption to the angels - rather it is a secret concealed and sealed in the heart of the One Whose Name Is Blessed alone - how can we say that it is revealed to humans in This World, even to tzaddikim? . . . [Regarding the many sages who have predicted that mashiach would come in a certain year, R' Shapira explains as follows:] There is no contradiction, for it all depends on repentance, and when our deeds merit, then Hashem will send the year of the redemption. However, there is no foundation to the dates that are foretold in books, whether early or late, for in reality, the true date is sealed in His heart alone. Those tzaddikim [who foretold a year] did so in order to plead for mercy, that is, as a prayer. The hints that they found in Tanach merely tell us that these times are more suited to the redemption if we repent . . . Therefore, 'Do this and live' [Bereishit 42:18]. Do not think in particular about this year; rather, let us wait for him whenever he comes and let us believe that we will merit the coming of mashiach soon in our days, with mercy. In the merit of observing the words of Chazal who cautioned us not to be among those who calculate the End, may Hashem help us to return to Him truthfully among the Congregation of Israel . . . [Signed] Zvi Hirsch Shapira P.S. Please publicize this letter and post it on the walls of the shuls and study halls