Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Sh'mot Volume VII/Number 13 (300) 23 Tevet 5753/January 16, 1993 One of the greatest Chassidic leaders in American history and one of the primary architects of the rebirth of Chassidut after the Holocaust was R' Yoel Teitelbaum, zatzal (1887-1979), the "Satmar Rav." To many, however, this great Torah scholar is known for only one thing, i.e. his strident opposition to the reborn State of Israel. R' Teitelbaum's position was based on his analysis of hundreds of Talmudic and Midrashic sources discussing the unfolding of the future redemption, and he wrote several works on the subject. One of these, vaYoel Moshe, derives its name from this week's Parasha. We read (2:21), "And Moshe took an oath - 'vaYoel Moshe' - to remain with the man (Yitro)." This is difficult to understand, says R' Teitelbaum. It is clear from Midrashim that Yitro knew of Moshe's holiness and that Moshe would one day redeem Bnei Yisrael from Egypt. (E.g. Adam haRishon's staff stood in Yitro's yard, and it let no one approach it, until Moshe arrived and pulled it out of the ground.) How then could he make Moshe swear to remain with him, and how could Moshe acquiesce? The answer, says R' Teitelbaumm, is that Moshe and Yitro were both afraid that in Moshe's great zeal to rescue his brethren, he would go to Pharaoh too early, with disastrous results. This was the very reason that even when Hashem did send Moshe, he refused to go, for he knew (as was indeed the case) that Bnei Yisrael were not ready to be redeemed and would have to "pay" for their early redemption with future exiles. [Ed. note: Other views in future issues...] ************************************ The Midrash says, "If Reuven had known that the Torah would record that he saved Yosef's life, he would have returned to his father on his own shoulders. If Aharon had known that the Torah would record (in this week's Parasha) that he greeted Moshe joyfully, he would have met him with a marching band. If Boaz had known that the prophet would record that he gave Ruth some kernels of barley, he would have given her a fattened calf instead." How are we to understand this Midrash? asks R' Yissochar Frand, shlita. Is the Midrash criticizing Reuven, Aharon, and Boaz for being publicity-seekers? That is hardly likely. Each of these Tzaddikim had reason to question the propriety of his own actions, explains R' Frand, and each one was, in fact, unsure of himself. Yosef had been sentenced to death by a tribunal of his brothers. Was it then right for Reuven to defy their decision? Aharon was Moshe's older brother and a more experienced prophet. Was it fitting that he should go out to meet Moshe? (Notwithstanding Aharon's great humility, perhaps it was proper to consider what others might think of his behavior!) Boaz was the leader of his generation. Was it right for him to personally hand food to this young maiden? Certainly this would cause the neighbors to talk. Hashem, however, valued each of these actions very highly, and caused them to be recorded by His prophets. If these three Tzaddikim had been absolutely certain that their behavior was correct and that Hashem would value it thus, says the Midrash, they would have acted with even greater enthusiasm. The Midrash continues, "In the past, when one performed a virtuous act, the prophets recorded it. Today (in the last years before Mashiach's arrival), who records man's good deeds? Eliyahu haNavi records them and Mashiach and Hashem sign as witnesses." Explains R' Frand: We who adhere to the strict Torah path today are as lonely in our decision-making as Reuven, Aharon, and Boaz were in their times. The world does not understand or appreciate us, and often, even mocks us. Nevertheless, just as the three Tzaddikim would have been reassured by the knowledge that their deeds were being recorded, so should we. (from R' Frand's recorded "Shiurim" - no.172) ************************************ In this week's Parasha we read of Moshe's first prophetic experience: He is in the desert and sees a thornbush which is burning, but is not consumed. Moshe is astounded -- by what power does this bush resist destruction? One of the eulogizers at the funeral of R' Yitzchak Yaakov Weiss, zatzal (1902-1989) (the speaker's name is not recorded) stated that in this first vision, Moshe saw all of Jewish history. In particular, he saw the many forces which, throughout history, would try to uproot Torah. He also saw that, nevertheless, the Jewish people would cling tenaciously to the fine points (a pun of "Kohtz" - "thorn") of Hashem's commandments. By what power would that be possible? Hashem answered Moshe's question by calling out, "Moshe, Moshe." The Zohar teaches that every scholar in every generation is an extension of the first teacher of Torah, Moshe Rabbenu. We also find in the Gemara that a sharp student is lovingly called "Moshe." It is through their strength that Torah observance survives. (quoted in Tel Talpiyot p.1) ************************************ Chazal say that when Moshe and Aharon first appeared before Pharaoh, they miraculously walked through a heavily guarded doorway into the midst of a large state dinner. Despite this obvious miracle, Pharaoh hardened his heart and ignored them. The second time that they visited Pharaoh, they performed another miracle (turning Aharon's staff into a snake), and even though Pharaoh's magicians mimicked Aharon's act, he won the day when his staff swallowed theirs. Nevertheless, Pharaoh still ignored Moshe and Aharon. The next time that the two brothers appeared before the king, they turned water into blood. Again the magicians did the same, and this time, Moshe and Aharon did not even score a victory over them. R' Yechezkel Levenstein, zatzal (1885-1974) notes that each of these tests was easier than the preceding one for Pharaoh to fail. Each of Moshe and Aharon's miracles was smaller than the one before it. This is Hashem's way -- he tests a person, and should the person ignore the challenge, Hashem leads him down the path which he has chosen. Spiritual failure becomes easier with each step. (quoted in the Artscroll Mussar Haggadah p.82) ************************************ This week, with gratitude to Hashem, we proudly present the 300th issue of Hamaayan. The Hebrew letter whose numerical value is 300 is "Shin," which the Midrash notes is phonetically related to "Shein" - "tooth." In fact, the shape of the letter Shin resembles a molar, which crushes food with its three cusps. Shein, in turn, is related to "Shanan" - "to sharpen." Thus we are commanded, "v'Shinantam l'Vanecha" (Devarim 6:7) -- to teach our children so intensively that they understand the Torah clearly and its words are sharply defined in their mouths. Also, just as teeth make food digestible for our stomachs, so we must make sure that out children's minds can absorb Torah. (Olam haOtiot p.213) "Poskim" teach that the obligation to teach Torah applies not just to parents, but to anyone who has learned something that another has not. The editors of Hamaayan thus feel privileged that you, our readers and supporters, have given us the opportunity to teach Torah through these pages. Of course, the short "Divrei Torah" which we are able to publish are no substitute for intensive sharpening of one's learning skills -- each according to his own abilities -- but we are gratified by the enthusiasm with which our work is received, especially when we hear that our readers are sharing these Divrei Torah with their families and friends. Through your generosity and support, Hamaayan is distributed (usually) free of charge to congregations and subscribers throughout the eastern United States, and in Canada, Israel, Australia, South Africa, Japan, and many other places where Jews live. We look forward to the opportunity to serve you, IY"H, for many years to come. ************************************ The learning schedule for this Shabbat is: Niddah 9:2-3 O.C. 541:5-542:2 Ketubot 81 Yerushalmi - Berachot 45 ************************************ Donations to Hamaayan are tax deductible