HaMaayan/The Torah Spring Edited by Shlomo Katz Parashat Bo Volume V, Number 15 (200) 4 Shevat / January 19, 1991 Parasha Overview Hashem tells Moshe, "I will harden Pharaoh's heart in order to perform more wonders against Him." Numerous commentaries ask: Does this mean that Pharaoh was deprived of his free will? Is it not one of the fundamentals of our belief that each person may choose his actions? Rabbenu Yonah gives several answers: (1) Some sinners deserve to lose their free will. This was especially fitting for Pharaoh who, as punishment for his obstinance, was forced to be obstinate when he no longer wished to be. (2) Hardening Pharaoh's heart did not remove his free will but actually restored it after the plagues had instilled terror in his heart. (3) The above verse is merely a figure of speech meaning, "I know that Pharaoh is obstinate." ************************************ "And [the story of the Exodus, as recorded on the parchments of the Tefilin] shall be a sign on your arm and a reminder between your eyes..." (Sh'mot 13:0, as interpreted by Rashi) The Gemara reports: R' Abba bar Zavda said in the name of Rav, "A mourner remains obligated to perform all of the Mitzvot of the Torah with the exception of Tefilin, for these [the Tefilin] are called 'Pe'er' (splendor')." (Berachot 11a; see Yechezkel 24:17) R' Avraham Yitzchak HaKohen Kook explains the above Halacha in the light of one of the purposes of the Mitzvah of Tefilin: Splendor or beauty is intended to make an impression upon another person or being. Similarly, performing a Mitzvah in a beautiful way allows the person's mind to leave its impression upon the person's emotions. [The fact that a Mitzvah is precious is an emotion, but that feeling is enhanced by the mind's knowledge of the cost of the Etrog, Tefilin, or other Mitzvah-object.] Tefilin are also intended to make an impression on others, as the Talmud teaches (Berachot 6a): "'And all the nations of the world will see that the Name of G-d is upon you' (Devarim 28:10) - This refers to the Tefilin on one's head." In order to influence others, one must be joyful and strong, so that his joy will draw others to him. However, when one's soul is drawn from the depths of sadness - although this sadness may benefit the soul itself - it cannot and should not influence others, because the spreading of sadness does not generally bring a blessing. Therefore, at one's saddest moment [as a mourner], the beauty of the Tefilin does not befit him. [At such a time,] a person should turn inward rather than radiate his influence outward, until such time as Hashem lights up the mourner's darkness... for "Light is planted [away] for the righteous, and for the upright of heart, joy." (Tehilim 97:11) (Chavash Pe'er, p. 72, section 3) Reminder: As always, nothing in HaMaayan should be relied upon in actual practice. All Halachic questions should be referred to a competent Rabbi. ************************************ "...[W]hen your son shall ask you, "What is this?", you shall say to him, "With a strong hand G-d took us out of Egypt, from the house of slaves." (Sh'mot 13:14) R' Chaim "Brisker" Soloveitchik asks: Since we nightly fulfill the Mitzvah of remembering the Exodus [by reciting the last verse of the third chapter of Shma], why do we need the additional Mitzvah of reading the Pesach Haggadah? He explains that there are three differences between the daily performance of this Mitzvah and its performance on Pesach. (1) A person's daily obligation is to privately recall the Exodus, but on Pesach, a verbal question-answer format is required. Thus, even a person who conducts the Seder alone is required to "ask himself" appropriate questions and to read the Haggadah aloud. (2) Our daily obligation is simply to recall that the Exodus occurred, while on Pesach night we must "begin with shame and conclude with praise" [i.e. we must mention that our ancestors were idol-worshippers and that G-d chose Avraham from among them, etc.] (3) On Pesach we are required to discuss the Mitzvot associated with the Exodus (the Pascal sacrifice, Matzah, Maror), while the daily obligation does not include this detail. (Chiddushei HaGrach HaShalem, No.40 (p.25) ************************************ "And Pharaoh said to [Moshe], 'Leave me...Do not continue to appear before me, for on the day that you appear, you shall die.' And Moshe said, 'Well have you spoken, for I shall not again appear before you'." (Sh'mot 10:28-29) Ba'al HaTurim notes that the expression "Al tosef" ("Do not continue") appears in only one other place in the Torah. There, Hashem says to Moshe, "Do not continue to speak to me about this matter [i.e. Moshe's request to be allowed to enter Israel]." This demonstrates the principle that "Even the curse of a lowly person should never be taken lightly." Because Pharaoh said, "Al Tosef," Hashem too said, "Al Tosef." This requires explanation. Firstly, what is the connection between these two statements? Secondly, what did Moshe do that Pharaoh's statement should have the effect of a curse on him? For what sin was he being punished? Tzaddikim (the righteous) are judged by a meticulous standard, and thus they are punished even for missing an opportunity to make a "Kiddush Hashem" (sanctification of G-d's name). When Pharaoh said, "Do not continue to appear before me [lest I kill you]," Moshe should not have agreed, but should have said, "If Hashem orders me to appear before you again, then I will do so, and you will be unable to harm me." However, Moshe missed this chance. For this he was punished. When he did need Hashem's help, Hashem was unwilling, and rebuffed Moshe with the same words that had led to Moshe's error. (Maharil Diskin Al HaTorah) ************************************ In our common parlance, the "Mishnah" is the product of one group of sages (as discussed in previous weeks) and the "Gemara" is the work of later sages seeking to explain the Mishnah. In truth, however, the "Tannanim" (sages of the Mishnah) themselves studied "Gemara" as well, i.e. they not only studied the laws that were later written down as the "Mishnah", but they also discussed among themselves the reasons for and parameters of those laws. R' Sherira Gaon, after discussing the rules governing Torah-exegesis ("Midot She-Ha-Torah Nidreshet Bahen"), makes the following observations: When the Tannaim taught the Halacha, each in his own style of teaching, the above principles were the "Talmud" that they used to reveal the underlying principles of the Torah. Furthermore, they allowed the sages to see the implications of basic principles and to understand their derivation, and to compare related laws. This is the meaning of the Talmud's statement that R' Yochanan ben Zakkai studied the discussions of Abbaye and Rava, who lived approximately seven generations after him. Why then was only the Mishnah written down, while the Gemara was left in oral form until several centuries later? Because the sages of that period had great capacities for remembering, and writing down the basic principles in the form of the Mishnah sufficed to remind them of the entire Gemara. [Next week, we will IY"H begin to examine the period of the "Amoraim" (the sages of the Talmud), and through R' Sherira Gaon's Iggeret we will see how the style and content of their learning differed from those of their predecessors.] ************************************ The Editors express sincere thanks to "HaKodesh Baruch Hu" and all of those who helped HaMaayan publish its first 200 issues. ************************************ Eretz Yisrael is facing a dangerous drought. Please recite Tehilim on behalf of our brethren there. Thank you. ******************** Posted by Alan Broder, ajb@grebyn.com (uunet!grebyn!ajb), who should be contacted to request back issues of HaMaayan or to get on or off the direct email mailing list. Shlomo Katz can not receive EMAIL, however I will pass on any comment forwarded to me, or alternately, send your comments care of yehuda@gwuvm.bitnet