Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Bo Volume VII/Number 15 (302) 8 Shevat 5753/January 30, 1993 In this week's Parasha, after the culmination of the Exodus, we find the Mitzvah of Tefilin. Interestingly, the Gemara (Gittin 40a) states that if a Jew's slave is seen wearing Tefilin, that slave is declared to be free. R' Zvi Yehuda Kook, zatzal (1891- 1982; Rosh Yeshiva of Yeshivat Mercaz haRav in Yerushalayim, and editor of many of the works of his father, R' Avraham Yitzchak Kook) explains that the Tefilin are, in fact, a symbol of freedom. Among non-Jews, it was once customary that a freed-slave demonstrated his new status by wearing a wreath on his head; our Tefilin serve the same purpose. However, our Tefilin contain much more meaning than the wreath of old. The Tefilin contain the contract with the terms of our freedom. Hashem redeemed us from Egypt only so that we could (and can) accept His reign and serve Him. This is the message contained in the four "Parshiyot" (Torah-excerpts) of the Tefilin. (quoted in Tal Chermon p.381) ************************************ "Come to Pharaoh, for I have hardened his heart and the hearts of his servants...." (10:1) This Pasuk presents a difficulty involving one of the fundamental concepts of Judaism, observes R' Ahron Soloveitchik, shlita, (founder of the Brisk Yeshiva in Chicago and Rosh Yeshiva at RIETS/Yeshiva University). If Hashem took away Pharaoh's free- will (as the verse implies), how could He punish Pharaoh for denying exit to the Jews? Among the many answers given by the earlier commentaries is that of R' Ovadiah Sforno. He explains that hardening Pharaoh's heart did not deny him free-will; that Pharaoh had no choice but to release Bnei Yisrael. However, with his heart hardened, Pharaoh had the strength to stand up for his desires and beliefs. Based on this answer, says R' Soloveitchik, we can understand the Halacha that Bet Din does not force a person to perform a positive commandment whose reward is stated in the Torah. If a person says, "I will not perform the Mitzvah of Sukkah," Bet Din may beat him or jail him until he relents. If, however, he says, "I will not give Tzedakah," he may not be forced because the reward for Tzedakah is stated in the Torah (But see Tosfot, Baba Bathra 8b). Why? No person would ever sin or refuse to perform a Mitzvah, if not for the "rewards" which the "Yetzer haRa"" (evil inclination) promised him. Thus, to restore a person's free-will, Bet Din must sometimes beat him. However, when the Torah states the reward for a Mitzvah, as it does in the case of Tzedakah (Devarim 15:10), the Torah has determined that no other free-will-restoring incentive is appropriate. (The Warmth & The Light p.119) ************************************ We read in this Parasha that the first day of Nisan is Rosh haShanah for the counting of the months. What is the significance of this day? It is neither the world's birthday, nor the anniversary of the Exodus, nor of the Torah's giving! The answer, says R' Moshe Feinstein, zatzal (1895-1986), is that Rosh Chodesh Nisan is in the middle of our preparations for Pesach, which in turn is part of our preparations for receiving the Torah. In fact, the whole world was created only for the Torah. Without preparation, receiving the Torah is impossible, and this is what the choice of Rosh Chodesh Nisan teaches us. (Darash Moshe) ************************************ "And thus shall you eat it [the Pesach sacrifice], your loins girded, your shoes on your feet, your staff in hand, and you shall eat it in haste..." (12:11) Chazal teach that many -- some say four-fifths -- of Bnei Yisrael were found unworthy of leaving Egypt. They died during the plague of darkness. Why? Says R' Yechezkel Levenstein, zatzal (1884-1974; Mashgiach of the Mir and Ponovezh Yeshivot) that even though all Jews are, in the words of the Gemara (Shabbat 97a), "Believers, the sons of believers," the above verse teaches us that one who wants to be redeemed must actively look forward to the redemption. Only one who demonstrates that he eagerly waits for the sign will actually see that sign when it comes. (Ohr Yechezkel III p.229) ************************************ "And you shall take a bundle of grass, and dip it in the blood which is in the container, and you shall reach for the lintel and the two doorposts." (12:22) R' Yitzchak Yaakov Weiss, zatzal (1902-1989; one of the major "Poskim" of the last 40 years; author of Minchat Yitzchak) offered the following homiletical interpretation of this verse in the name of his father: We read in Mishlei (15:24), "The way of life is above for the one who understands, in order to avoid the pit below." The author of Yismach Moshe explains that if one wishes to perform a Mitzvah he should look "above" for support, i.e. he should realize that his soul is hewn (so-to-speak) from Hashem above. On the other hand, if a person is about to sin, he should look at what is "below," i.e. the dust from which he came and to which he will return. This is how we may interpret our verse: When you are feeling lowly, like a bundle of grass, dip yourself in the blood ("baDam") which is the container ("Saf"). The letters - "Know from where you came." The word "Saf" is similar to the word "Sof" - "end" - and is a reminder of where we are all going. On the other hand, when you are on a high level like the lintel of a doorway, take your support from the Mezuzah, which is on the doorpost and which reminds us of Hashem's presence. (quoted in Tel Talpiyot p.320) ************************************ [Although Hashem told Moshe that the firstborn would be stricken at midnight, Moshe told Pharaoh that it would happen around midnight. Chazal explain that Moshe feared lest Pharaoh's "watch" be off by one minute, and all of Hashem's wonders would be lost on him. What a difference a moment makes, as the following story illustrates.] An elderly neighbor of R' Avraham Pam, shlita (Rosh Yeshiva of Torah Vodaath) was hospitalized. Being unable to visit the man, R' Pam wrote him a short letter. This missive, expressing the Rosh Yeshiva's wishes for a speedy recovery for the man, took about two minutes to pen. The elderly man was quite surprised to receive a letter from a casual and so prominent an acquaintance, and he kept it under his pillow like a treasure. He took it out only to show to each guest who entered his room. Not long afterwards, the man passed away. R' Pam, a Kohen did not attend the funeral, but one of those who eulogized the deceased, not knowing the circumstances surrounding the letter, mentioned how important the deceased must have been to receive a personal letter from so distinguished a Rosh Yeshiva. Said R' Pam later, "This whole incident frightens me. That letter took only two minutes to write, yet it gave such joy to a dying man, and honor and consolation to his family. How many 'two minutes' do we waste?!" (In the Footsteps of the Maggid p.66) ************************************ The learning schedule for this Shabbat is: Machshirin 2:5-6 O.C. 548:7-9 Ketubot 59 Yerushalmi - Berachot 59 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: The Marwick family in memory of Joel L. Slotsky The Sager and Champion-Sager family in memory of Henry Sput The Goodman family in memory of mother and grandmother Rivka bat Yehuda haLevi ************************************ Donations to Hamaayan are tax deductible