Parshat Bshalach – The Bones of Yosef

This Shabbat I was asked to give a short Dvar Torah between Kabbalat Shabbat and Ma’ariv. Here’s a sneak preview of some of the ideas I plan to use….

Shmot 13:19 tells us:

ויקח משה את עצמות יוסף עמו כי השבע השביע את בני ישראל לאמר פקד יפקד אלקים אתכם והעליתם את עצמתי מזה אתכם

Moses took Joseph's remains with him. Joseph had bound the Israelites by an oath: 'God will grant you special providence, and you must then bring my remains out of here with you.'

Why did Moshe, in the middle of the action and excitement surrounding the Exodus, need to stop to take Yosef’s bones, and why does the Passuk only talk about Yosef? Chazal tell us that the remains of all the brothers were brought out from Egypt, why is only Yosef mentioned specifically? What is unique to Yosef that makes him an essential part of the Exodus?

Ibin Ezra gives us a brief history lesson, that it was because of Yosef that they went down to Egypt, and Yosef swore his decedents that they would take his remains with them, an oath which was passed down through the generations until Moshe was able to fulfil the commitment to previous generations.

I think that part of the message that Ibin Ezra is trying to convey is that as we move forward in life it is important to remember who we are and where we come from.

As Bnei Yisrael started this next chapter in their history, it was important that they not abandon the past, rather they carried the past with them in a very physical way.

But what were the attributes of Yosef that we needed to take with us as we left Egypt and entered the Desert?

Firstly we refer to Yosef as “יוסף הצדיק” Yosef The Tzadik. Tradition identifies Yosef with righteousness. The Kli Yakar says that there were 2 Aaronot that we carried with us through the dessert, the Ark of the Covenant (Aaron Habrit) and Yosef’s coffin, and these 2 aronot were equivalent – one carried the Physical Ten Commandments, the other carried Yosef who was a personification of the Ten Commandments. It was that image of complete righteousness that we took with is as an example into the Wilderness.

Rav Moshe Feinstein (Igrot Moshe “ויקח משה”) takes this idea one step further, Yosef represented not only righteousness, but also, in spite of his important position in Egyptian society, remained humble. Moshe realized that if he was going to serve as a leader of the people, he would have to learn this humility from Yosef, which is why Moshe personally took responsibility for carrying Yosef’s bones, instead of delegating the task to someone else.

The Slonimer Rebbe (Rabbi Shalom Noach Barzovsky (1911-2000) in his Netivot Shalom (פרשת בשלח, ויקח משה) says that Yosef not only represents Righteousness, but also Holiness (Based on the Zohar). Moshe realized that the reason that we were leaving Egypt was not only to escape slavery, but to build a Holy nation, and in fact building a Holy nation is a major theme of the rest of the Torah. Moshe wanted to bring this image of Holiness, represented by Yosef with them as an example to emulate as they built a nation.

Finally, the Lubavitcher Rebbe in his Sichot (Volume 26, Page 85) had a different understanding of the essence of Yosef. The “bones” (עצמות) of Yosef represent hiss “Essence” (עצמיותו). What is the Essence of Yosef? We learn it from when he was named (Berashit 30:24)

וַתִּקְרָא אֶת שְׁמוֹ יוֹסֵף לֵאמֹר יֹסֵף ה’ לִי בֵּן אַחֵר.

She named the child Joseph (Yoseph), saying, 'May G-d grant another (yoseph) son to me (“ben acher”).'

The Passuk says that his mother (Rachel) prayed for “Another Son” (בן אחר). In Jewish Tradition “אחר” (Another) has come to represent someone who is removed or far from Jewish tradition – The Tanna Elisha ben Abuya was referred to as “Acher” after he adopted heretical beliefs and removed himself from Klal Yisrael.

The Rebbe points out that Yosef’s name refers to “Ben Acher”, that even though someone can be far removed from the Jewish People, he should still be regarded as “Ben”, a son of our people.

Before the Jewish people could leave Egypt, Moshe had to find the essence of Yosef – the “Ben Acher”, who is removed from the Jewish people, but is still our brother and son.

It is only once we find that person and include him in our journey that the Bnei Yisrael were able to leave Egypt.

Ya'akov's Tnai

I've always been bothered by the Tnai that Ya'akov makes at the beginning of last week's parsha (Vayetze).
Right after the famous dream with the ladder, Ya'akov makes the following "Deal" with G-d:

בראשית כח כ-כ"א
וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ. וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים

Jacob made a vow. 'If God will be with me,' he said, 'if He will protect me on the journey that I am taking, if He gives me bread to eat and clothing to wear,
and if I return in peace to my father's house, then I will dedicate myself totally to God.

To me this Tnai always sounded very superficial, similar to "If G-d helps me find a parking spot then I'll got to shul on Shabbat", or "I'll wear Tefilin every day if G-d helps me get this job".

This attitude seems beneath Ya'akov Aveinu, surely his commitment to HaShem is unconditional. What does he mean "IF God will protect me" - and what if he doesn't, does Ya'akov imply that he would be less committed to serving G-d?

I think a partial answer can be found in yesterday's Daf - Kiddushin 61A

דף סא, א משנה ר' מאיר אומר כל תנאי שאינו כתנאי בני גד ובני ראובן אינו תנאי שנאמר (במדבר לב) ויאמר אליהם אם יעברו בני גד ובני ראובן וכתיב ואם לא יעברו חלוצים רבי חנינא בן גמליאל אומר צריך הדבר לאומרו שאלמלא כן יש במשמע שאפי' בארץ כנען לא ינחלו:

Rabbi Meir says that any Tnai that isn't like the Tnai of Bnei Gad and Bnei Reuven isn't a Tnai....

Rabbi Meir's opinion is that a Tnai is only valid if you make a "Double Tnai" - e.g., "I will do X if you will do Y; If you do NOT do Y, I will not do X".
Without the second half, Rabbi Meir holds that it is not a Tnai, in effect what you are saying is "I will do X if you will do Y, however if you do NOT do Y, I may do X anyway"

Now Ya'akov's commitment makes sense according to Rabbi Meir - Ya'akov is asking / praying that HaShem will watch over him during this difficult stage in his life, and he is reminding himself and G-d that he is committed to serving HaShem, however he never made a "Double Tnai" - if HaShem does NOT fulfil that which is asked of him, it does not imply that Ya'akov will be any less of an Eved HaShem.

Comments?

Midat Sdom

This week's Parsh (Vayera) includes the story of Avraham's attempt to save the people of Sdom.

Our sources bring down many explanations / examples of what was wrong with society in Sdom. One example is how they lived "Lfnei Mishuras Hadin", for example if someone was building and had a supply of bricks, each person that passed would steel one brick. Each stolen brick was worth less than a Pruta, so no individual would by liable for the theft, so the victim would be left with no bricks and no way to recover his loss.

(couldn't find a source for this - if someome has it, please leave a note)

Anyway - as if to prove that this is possible in the Real World, Yahoo News has a story about an unused Russian Orthodox Church that was dismantled and sold brick by brick, each brick was soled for about 1 ruble (about 4 cents).

How do you say Midot Sdom in Russian?

Russian Orthodox church stolen — brick by brick
http://news.yahoo.com/s/ap/20081114/ap_on_fe_st/odd_russia_stolen_church_2

Thu Nov 13, 8:31 pm ET

MOSCOW – Wanted: One missing Russian church. Last seen in July. Reward for its return. Orthodox officials in a central Russian region say an abandoned church building that was to be put back into use has been stolen by local villagers.

Orthodox priest Vitaly of the Ivanovo-Voskresenskaya diocese said officials last saw the two-story Church of Resurrection intact in late July. Sometime in early October, however, people from the nearby village of Komarovo, northeast of Moscow, dismantled the building, he said.

Villagers apparently sold it to a local businessman, one ruble (about 4 cents) per brick, Vitaly said. Orthodox priests use only one name.

"Of course, this is blasphemy," he told The Associated Press. "These people have to realize they committed a grave sin."

Vitaly said police were investigating the theft.

The 200-year-old building, which no longer had its icons and other religious valuables, was a school for disabled children during the Soviet era before it was closed down in 1998 and turned over to the church.

Vitaly said the diocese was thinking of reopening it for services.

The Orthodox church has experienced a major resurgence in Russia and has restored or built thousands of churches.

In poorer, rural regions, vandals or petty thieves regularly steal gilded icons or donations from churches and sell them for alcohol or drugs.

Can Someone help me with this Rashi?

Hi,

It's hard getting back into routine after the chagim, a lot of stuff to catch up on including Daf Yomi, Nach Yomi, Parshat Shavua, Laundry and of course Work.

Quick question that I wanted to post before Shabbat, but ran out of time, but if there is anyone out there who can explain this Ikar Siftei Chachmim, PLEASE leave a comment.

In last week's Parsh (Berashit), Rashi has the following relatively simple-to-understand comment on the word ימים in Berashit 1:10:

קרא ימים - והלא ים אחד הוא אלא אינו דומה טעם דג העולה מן הים בעכו לדג העולה מן הים באספמיא

"Called SEAS" - but isn't there really only one "sea", however the taste of fish caught from the sea in Acco is different from a fish caught in the sea in Aspamia.

This Rashi seems pretty straightforward, the Pasuk uses the plural "ימים" because although there is only one ocean and all the oceans in the world a joined together, the ocean has different characteristics in different parts of the world as can be seen from the fact that fish from Acco taste different from fish from "Aspima" (I have no idea where Aspamia is).

So far so good. What I don't understand is why the Ikar Sftei Chachamim had to add the following comment -

דבאספמיא - הדגים טובים יותר
In Aspamia - The fish a tastier

What on earth did he mean by that comment? Is he trying to give shopping advice while buying fish? Why would that be printed in a standard Chumash.

Anyone got any ideas?

Parshat Ra'eh - All a matter of perception

Parshat Ra'eh, like many of the Parshiot in Sefer D'varim is chock-a-block full of stuff, a lot of Chumash D'varim is a collection of "Greatest hits" from other parts of the Torah.

One of the things repeated in this week's parsha is HaShem's Kosher List - and I wanted to focus on one of the non Kosher Birds listed - the ראה also known as the איה or the דאה.

This bird is mentioned in D'varim 14:13:

: וְהָרָאָה וְאֶת הָאַיָּה וְהַדַּיָּה לְמִינָהּ.

Rashi points out that these are three names for the same bird:

"והראה ואת האיה וגו'" - (חולין סב) היא ראה היא איה היא דיה ולמה נקרא שמה ראה שרואה ביותר ולמה הזהירך בכל שמותיה שלא ליתן פתחון פה לבעל דין לחלוק שלא יהא האוסרה קורא אותה ראה והבא להתיר אומר זו דיה שמה או איה שמה וזו לא אסר הכתוב ובעופות פרט לך הטמאים ללמד שהעופות הטהורים מרובים על הטמאים לפיכך פרט את המועט

My Alacalay dictionary translates ראה as "Vulture" and says that the word can also be spelt
"דאה"

Bible Picture Gallery says that the bird is a Hawk or a Kite (see here or here)

Firstly, it is very surprising (at least to me) that the Resh and Daled seem to be interchangeable, as Vayikra Raba (19:2) points out:

אם אתה עושה דלת - ריש, אתה מחריב את כל העולם כולו

"If you change a Dalet to a Resih, you destroy the entire world"

However in the case of this world both ראה and דאה seem fitting names for the bird - ראה from the verb "to see" designates its incredible eyesight, דאה from the verb "to fly, sore, or glide" is also a good description of this type of bird.

The Gmara describes the bird's eysight in Chulin 63b:

ולמה נקרא שמה ראה שרואה ביותר וכן הוא אומר (איוב כח) נתיב לא ידעו עיט ולא שזפתו עין איה תנא עומדת בבבל ורואה נבלה בארץ ישראל

Why is it called "Ra'ah", because it sees very well, as it is written (Job 28) "No bird of prey knows that hidden path, no vulture's eye has seen it.", we learn that this bird could be positioned in Babylon, and see a corpse in Eretz Yisrael.

The question is, given that we should try to emulate Kosher animals, and avoid the traits of non-kosher animals, why is this bird not kosher? Surely eyesight (and with it perception) is an important trait - shouldn't this bird be the prime example of a kosher animal?

I think that the answer is in what the bird perceives, it sits in Bavel and all that it sees in Eretz Yisrael is a corpse - dead bodies.

I think that unfortunately today we have many people who emulate the Ra'ah, they can sit in their homes in Bavel (or Canada, or the US, or Europe, or anywhere else in the world), and can look at Erezt Yisrael with the help of CNN or BBC or other news cameras. But when they turn on the news to look at Eretz Yisrael, they don't see the miracle of our nation rebuilding its land and language, they don't see thousands of school children happily retuning to school, or world leading technological and medical advances. They don't see the hundreds of thousands of people sitting and learning our Holy Torah, or the beautiful new and rebuilt communities throughout the country - what do they see? a corpse, or even several corpses.

Unfortunately we are effected by this attitude, Rabbi Riskin used to say that Eretz Yisrael is like Israeli Coffee - it's either "Nes" or "Botz", if you don't see the "Nes", the miracle that is Eretz Yisrael and Medinat Yisrael, all that is left if the "Botz", the mud on which our holy land rests.

We should all work on our perception, when הקב"ה gives us a beautiful gift like Eretz Yisrael, we should appreciate it, and not be like the Ra'ah who only sees the dead bodies.

Shabbat Shalom

Parshat Raeh

I am really busy at work right now, and don't have time to write a proper post, but there is a Rashi at the end of Shlishi of this week's Parsha that is bothering me, and I wanted to write it down.

If anyone has any thoughts on this Rashi, Please leave me a comment.

Pasuk 12:28 says:

כח שְׁמֹר וְשָׁמַעְתָּ, אֵת כָּל-הַדְּבָרִים הָאֵלֶּה, אֲשֶׁר אָנֹכִי, מְצַוֶּךָּ: לְמַעַן יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ, עַד-עוֹלָם--כִּי תַעֲשֶׂה הַטּוֹב וְהַיָּשָׁר, בְּעֵינֵי יְהוָה אֱלֹהֶיךָ.

Guard and listen to all these things that I command you so that it should be good for you and your children after you for ever, for you should do the good and the straight in the eyes of HaShem your G-d
(my translation).

Rashi says:
"Hatov" (good), means in the eyes of Heaven
"Hayashar" (straight) means in the eyes of people

Leaving aside questions of reward and punishment (which the pasuk relates to directly), my question is why is it important that our actions are not only Right (in the eyes of Heaven), but that they are seen to be right.

Surely there are cases where the right thing to do will be critisized or rejceted by society.
If an action is Right, but not embraced by society - does that make it any less right?

I wanted to follow this up in other sources, but I am travelling right now and don't have easy access to sforim.
If anyone has any insights, please leave me a comment.

Shabbat Shalom

Parshat V'Etchanan

I’m kinda busy at work today, and as a Friday it’s a short day (I’m in Toronto right now which is why I’m working on a Friday at all), but I thought that I couldn’t let my first Shabbat come and go without at least a few thoughts on the Parsha.

As I mentioned, I’m in Toronto right now, and on Shabbat we’re planning on walking up to Ayin Letzion, which is a minyan that I was involved with while we were on shlichut here. It is possible that the Rabbi there will ask me to say a few words at Sudat Shlishit, it’s also not impossible that I’ll have the opportunity to say something at the Shabbat table, so I’d better come up with a few coherent thoughts, just in case.

Parshat Va’etchanan is jam-packed with concepts, both big and small. It’s almost like a “Greatest hits” parsha - 10 commandments and Shema Yisrael are two biggies that spring to mind, but there are plenty of other meaningful goodies.

A couple of random thoughts, maybe over Shabbat I’ll find a way to link them together:

• The Parsha opens with Moshe’s “Plea” (Chanan) to HaShem, asking for permission to enter Eretz Yisrael.
  Rashi has a lot of trouble with this word, “Chinun”; he claims that it is a type of prayer – specifically a “free gift”.
  Look carefully at that Rashi, and the Ikar Siftei Chachamim, I think that he is trying to hell us something about that nature of prayer – that it shouldn’t be a deal: “Please give me x because I did y” or more commonly “If you give me x, I’ll do y”, rather even if we believe that we have ‘Ma’asim Tovim”, we shouldn’t use them as a basis for a heartfelt request.
  
• Moshe’s particular request always gives me Goosebumps – he asks HaShem for permission to enter Eretz Yisrael – this was his deepest and most heartfelt request, and one that was denied.
  
• I get Goosebumps because that which was denied to Moshe Rabeinu was given to our generation. How is it that when I get up in the morning and walk to shul, I am able to fulfill a Mitzvah that was denied to Moshe, the mitzvah of walking 4 amot in Eretz Yisrael.

Other thoughts about the parsha:

• Moshe’s response to the denial of his Tfilla, he accepts the judgment without anger or complaint.
• Why does he warn us against worship of Ba’al Pe’or, a disgusting type of idol worship that involves defecating in front of an idol – I think that there is definitely a message there for our generation which often sees a total disregard for common respect or appropriate action
• Why does Moshe designate three cities of refuge? He knows that these cities will not function for many years until after the Western side bank of the Jordan (“West bank”?) has been conquered and settled.
• Before repeating the 10 commandments, Moshe reminds us that we all heard them directly from HaShem – there is definitely a strong message in there.

There are many other goodies in this week’s Parsha, looks like this blogging thing is a great way to get me to think :)

Shabbat Shalom