Parshat Shmos
In 2:12-14 we find Moshe going out from the palace to see the people. He sees an Egyptian man striking a Jew. The passuk says, "ויפן כה וכה וירא כי אין איש....כאשר הרגת את האיש" Moshe turned this way and that, saw there was no person around and he smote the Egyptian... Then he bumps into 2 jews fighting with each other. When he attempts to break up the fight, they ask if he is going to kill them like he killed the Egyptian.
What happened - we know Moshe looked all around to make sure nobody was in sight before he did anything, so how did they know about it?
You can never be sure nobody is looking. If you are going to do something sensitive, unless you are in the privacy of your own home, you have to act with the assumption that somebody might be watching. Even if you look around and take all the protection you possibly can, chances are reasonable that somebody might be watching.
Act accordingly. A person should always be aware that somebody is watching. That somebody might only be Hashem, and you should act appropriately, but even if you are doing nothing wrong, that somebody watching might be not just Hashem but someone human as well.
Showing posts with label moshe. Show all posts
Showing posts with label moshe. Show all posts
Wednesday, December 26, 2007
Thursday, July 19, 2007
D'Varim: timely mussar
Parshat D'Varim
Moshe begins a brief review of all the events that transpired since leaving Egypt. During this review he takes the opportunity to chastise the people for their complaints and actions during the time period in the desert and he implores them to improve their ways and dedication to the service of Hashem as they enter into the Land of Israel.
Moshe waited for this 11th hour moment to give them the mussar, rather than do so all along throughout the 40 years of wandering through the desert.
Rashi tells us a couple of reasons why Moshe waited until now, the last possible moment, as they are on the cusp of entering into the Land and Moshe is about to die:
If Moshe would have given them mussar all along, they would have thought of him as a pest and would have begun to ignore him. They would also have avoided him whenever possible. He would not have been able to build the nation like that. He wisely led them through the desert and only at the end gave them the mussar, when he knew he would no longer be making them uncomfortable, as he would no longer be with them.
When giving someone mussar, one has to consider whether the time is opportune. Is it really the best time right now, or maybe later it will be even more effective? Will my mussar now be accepted or will it just push him away further?
The only way to succeed in giving mussar is by considering these questions and making sure your mussar is timed properly. That is what Moshe did.
Moshe begins a brief review of all the events that transpired since leaving Egypt. During this review he takes the opportunity to chastise the people for their complaints and actions during the time period in the desert and he implores them to improve their ways and dedication to the service of Hashem as they enter into the Land of Israel.
Moshe waited for this 11th hour moment to give them the mussar, rather than do so all along throughout the 40 years of wandering through the desert.
Rashi tells us a couple of reasons why Moshe waited until now, the last possible moment, as they are on the cusp of entering into the Land and Moshe is about to die:
- So he would not constantly be telling them off - just once at the end.
- after giving someone mussar, the relationship is often then strained. The rebuked will often try to avoid the rebuker, from embarrassment.
If Moshe would have given them mussar all along, they would have thought of him as a pest and would have begun to ignore him. They would also have avoided him whenever possible. He would not have been able to build the nation like that. He wisely led them through the desert and only at the end gave them the mussar, when he knew he would no longer be making them uncomfortable, as he would no longer be with them.
When giving someone mussar, one has to consider whether the time is opportune. Is it really the best time right now, or maybe later it will be even more effective? Will my mussar now be accepted or will it just push him away further?
The only way to succeed in giving mussar is by considering these questions and making sure your mussar is timed properly. That is what Moshe did.
Wednesday, June 20, 2007
Chukas: fitting emuna
Parshat Chukas
After the incident in which Moshe hit the rock to draw water instead of speaking to the rock, Hashem gives Moshe a punishment. In 20:12, Hashem tells Moshe, "Therefore you will not bring the nation [into the land of Israel]."
How does the punishment fit the crime? Moshe hit the rock instead of speaking to it. Ok, so he did not maximize the possible Kiddush Hashem. He did not teach them the highest level of emuna he could have. What does that have to do with bringing Bnei Yisrael into the Land of Israel?
Living in Eretz Yisrael is the ultimate level of emuna one can have. Especially after coming from a life of slavery, and the life of the people who grew up in the desert. To live in Eretz Yisrael requires great emuna that Hashem takes care of us and our needs.
If Moshe could not teach Bnei Yisrael that level of emuna, then he is not the right person to prepare them and bring them into Eretz Yisrael. They need someone who can raise them to the appropriate level of emuna.
After the incident in which Moshe hit the rock to draw water instead of speaking to the rock, Hashem gives Moshe a punishment. In 20:12, Hashem tells Moshe, "Therefore you will not bring the nation [into the land of Israel]."
How does the punishment fit the crime? Moshe hit the rock instead of speaking to it. Ok, so he did not maximize the possible Kiddush Hashem. He did not teach them the highest level of emuna he could have. What does that have to do with bringing Bnei Yisrael into the Land of Israel?
Living in Eretz Yisrael is the ultimate level of emuna one can have. Especially after coming from a life of slavery, and the life of the people who grew up in the desert. To live in Eretz Yisrael requires great emuna that Hashem takes care of us and our needs.
If Moshe could not teach Bnei Yisrael that level of emuna, then he is not the right person to prepare them and bring them into Eretz Yisrael. They need someone who can raise them to the appropriate level of emuna.
Monday, June 18, 2007
Chukas: a rep
Parshat Chukas
In 20:13 it tells us that, "These are the waters of Meribah, where the children of Israel fought with the LORD, and He was sanctified in them."
But at the beginning of this incident in 20:2 it said they fought with Moshe. Did they fight with Moshe or with Hashem?
I would say, that is one and the same. Technically, they fought with Moshe, as the passuk first says. However, Moshe was a representative of Hashem to the people of Israel.
Picking a fight with Moshe is like picking a fight with Hashem.
In 20:13 it tells us that, "These are the waters of Meribah, where the children of Israel fought with the LORD, and He was sanctified in them."
But at the beginning of this incident in 20:2 it said they fought with Moshe. Did they fight with Moshe or with Hashem?
I would say, that is one and the same. Technically, they fought with Moshe, as the passuk first says. However, Moshe was a representative of Hashem to the people of Israel.
Picking a fight with Moshe is like picking a fight with Hashem.
Thursday, May 31, 2007
B'Haalotcha: a successful community
Parshat B'Haalotcha
In 11:28-29, after Moshe gathers 70 Elders of Israel leaving two behind, we find the two begin prophesying in the camp. Somebody (Gershom perhaps) sees and runs to tell Moshe. Yehoshua gets upset and asks permission to kill them off. Moshe responds - are you jealous for me? What would I give to have the whole nation as prophets of Hashem....
The natural reaction a person has to the success of other people is jealousy and an attempt to denigrate that person. The success of others is often perceived as a threat to you. To ensure your own success, you feel you have to knock down other people.
Moshe said that that is not the way. We must strive to be successful, but we should also be happy about the success of others. We should strive for their success, and we should encourage them to succeed. Their success should be seen as independent from yours. You can both be successful.
In 11:28-29, after Moshe gathers 70 Elders of Israel leaving two behind, we find the two begin prophesying in the camp. Somebody (Gershom perhaps) sees and runs to tell Moshe. Yehoshua gets upset and asks permission to kill them off. Moshe responds - are you jealous for me? What would I give to have the whole nation as prophets of Hashem....
The natural reaction a person has to the success of other people is jealousy and an attempt to denigrate that person. The success of others is often perceived as a threat to you. To ensure your own success, you feel you have to knock down other people.
Moshe said that that is not the way. We must strive to be successful, but we should also be happy about the success of others. We should strive for their success, and we should encourage them to succeed. Their success should be seen as independent from yours. You can both be successful.
Wednesday, May 30, 2007
B'Haalotcha: acting on questions
Parshat B'Haalotcha
In 11:21-24 the passuk relays a conversation between Moshe and Hashem. Moshe says there are 600,000 people here and how can You just say You will give them meat for a month! Even if You shechted all the cattle and brought them all the fish from the sea it would not be enough for a months worth of food! So how can You make such a promise?
It seems that Moshe also doubts Hashem's ability to provide and to come through on His promises. So what makes MOshe better than the rest of the Jews, that he is their leader?
According to the Sifri brought in Rashi, this question only applies according to the explanation of the passuk given by Rabbi Akva who understands it according to the simple meaning, as I described it above. According to Rabbi Shimon there is no question because he understands it differently.
So, according to the simple reading of the passuk, and according to Rabbi Akiva, how could Moshe have these doubts, and if he did,what made him better than the rest?
People are allowed to have questions. Having emuna, faith, in Hashem and the Torah does not mean one cannot have questions. It does mean that those questions do not sway his observance of the mitzvos and following Hashem's words.
So maybe Moshe did have questions and doubts. Maybe he did not understand how everything worked. But Moshe had emuna and he acted on the emuna and not on the questions. The rest of the people kvetched and acted on their questions. That is the difference.
In 11:21-24 the passuk relays a conversation between Moshe and Hashem. Moshe says there are 600,000 people here and how can You just say You will give them meat for a month! Even if You shechted all the cattle and brought them all the fish from the sea it would not be enough for a months worth of food! So how can You make such a promise?
It seems that Moshe also doubts Hashem's ability to provide and to come through on His promises. So what makes MOshe better than the rest of the Jews, that he is their leader?
According to the Sifri brought in Rashi, this question only applies according to the explanation of the passuk given by Rabbi Akva who understands it according to the simple meaning, as I described it above. According to Rabbi Shimon there is no question because he understands it differently.
So, according to the simple reading of the passuk, and according to Rabbi Akiva, how could Moshe have these doubts, and if he did,what made him better than the rest?
People are allowed to have questions. Having emuna, faith, in Hashem and the Torah does not mean one cannot have questions. It does mean that those questions do not sway his observance of the mitzvos and following Hashem's words.
So maybe Moshe did have questions and doubts. Maybe he did not understand how everything worked. But Moshe had emuna and he acted on the emuna and not on the questions. The rest of the people kvetched and acted on their questions. That is the difference.
Saturday, May 19, 2007
Bamidbar: Moshe's children
Parshat Bamidbar
during the lineage of the family of Levi, it says "These are the generations (children) of Aharon and Moshe..." and it goes on to list the children of Aharon, and not the children of Moshe.
Rashi tells us that we learn from the fact that it calls the children of Aharon as being also the children of Moshe that one who teaches someone else Torah, it is as if that person is his child. So the children of Aharon were also the children of Moshe, because Moshe taught them Torah.
That is very nice, but what about the actual children of Moshe? Why do they not get mentioned at all? It is listing the children of all the Levite families, so why not list Moshe's children as well?
We did not have an answer for this. I saw one answer about how Moshe's children had stayed behind with Yisro in Midian. I do nto remember why, but I did not like that answer, as they are still Moshe's children and should have been mentioned...
during the lineage of the family of Levi, it says "These are the generations (children) of Aharon and Moshe..." and it goes on to list the children of Aharon, and not the children of Moshe.
Rashi tells us that we learn from the fact that it calls the children of Aharon as being also the children of Moshe that one who teaches someone else Torah, it is as if that person is his child. So the children of Aharon were also the children of Moshe, because Moshe taught them Torah.
That is very nice, but what about the actual children of Moshe? Why do they not get mentioned at all? It is listing the children of all the Levite families, so why not list Moshe's children as well?
We did not have an answer for this. I saw one answer about how Moshe's children had stayed behind with Yisro in Midian. I do nto remember why, but I did not like that answer, as they are still Moshe's children and should have been mentioned...
Thursday, April 12, 2007
even Aharon was not above suspicion
Parshat Sh'mini
In 9:1, the first passuk of the parsha, the Torah tells us, "And it was on the eighth day Moshe called to Aharon and his sons and to the elders of Israel."
Rashi tells us that he did so in order to make sure everybody knew that Aharon entered the Mishkan and served as Kohen by the order of Hashem and not on his own decision.
I find it amazing that after all that has happened until now and after the constant testimony by Hashem in the Torah that Moshe and Aharon performed specifically according to the directives from Hashem, he is still under suspicion. there still needs to be outside confirmation that Aharon is acting faithfully and not on his own initiative.
What does he need to do already for people to trust him and not think he is pulling a fast one?
The lesson, I think, is that nobody is above suspicion. Everybody must behave in a way that raises them above any possible suspicion. Nobody should assume they have people's trust and if they do something, even if it looks questionable they will still have people's unwavering trust and support.
People are naturally skeptical about others, especially about leaders. Leaders must be careful to act in ways that keep them above suspicion. Aharon and Moshe were careful to do so.
In 9:1, the first passuk of the parsha, the Torah tells us, "And it was on the eighth day Moshe called to Aharon and his sons and to the elders of Israel."
Rashi tells us that he did so in order to make sure everybody knew that Aharon entered the Mishkan and served as Kohen by the order of Hashem and not on his own decision.
I find it amazing that after all that has happened until now and after the constant testimony by Hashem in the Torah that Moshe and Aharon performed specifically according to the directives from Hashem, he is still under suspicion. there still needs to be outside confirmation that Aharon is acting faithfully and not on his own initiative.
What does he need to do already for people to trust him and not think he is pulling a fast one?
The lesson, I think, is that nobody is above suspicion. Everybody must behave in a way that raises them above any possible suspicion. Nobody should assume they have people's trust and if they do something, even if it looks questionable they will still have people's unwavering trust and support.
People are naturally skeptical about others, especially about leaders. Leaders must be careful to act in ways that keep them above suspicion. Aharon and Moshe were careful to do so.
Wednesday, March 28, 2007
so I have commanded
Parshat Tzav
In 8:35 Moshe concludes giving Aharon his instructions and he says to stay in the Ohel Moed for 7 days and you will not die, "כי כן צויתי" - for so I have commanded.
Since when does Moshe talk like that? Why did he not say for so Hashem commanded?
Answers? leave them in the comments..
In 8:35 Moshe concludes giving Aharon his instructions and he says to stay in the Ohel Moed for 7 days and you will not die, "כי כן צויתי" - for so I have commanded.
Since when does Moshe talk like that? Why did he not say for so Hashem commanded?
Answers? leave them in the comments..
precise instructions
Parshat Tzav
In 8:36 it tells us that Aharon and his sons did as Hashem commanded through Moshe.
Rashi tells us that this tells us the praise of Aharon and sons that they did not divert at all from what Hashem told them to do. Everything was followed precisely.
Why does the Torah have to keep telling us this? This is exactly why they were the leaders rather than other people leading the nation - because they followed Hashem's instructions precisely without mixing in their own preferences.
The Torah keeps telling us how they followed precisely what Hashem said. Ok, we got the point already. Why keep telling us?
I do not have an answer at this point. Maybe this will be question of the week.. Do you? If yes, leave it in the comments..
In 8:36 it tells us that Aharon and his sons did as Hashem commanded through Moshe.
Rashi tells us that this tells us the praise of Aharon and sons that they did not divert at all from what Hashem told them to do. Everything was followed precisely.
Why does the Torah have to keep telling us this? This is exactly why they were the leaders rather than other people leading the nation - because they followed Hashem's instructions precisely without mixing in their own preferences.
The Torah keeps telling us how they followed precisely what Hashem said. Ok, we got the point already. Why keep telling us?
I do not have an answer at this point. Maybe this will be question of the week.. Do you? If yes, leave it in the comments..
Tuesday, March 27, 2007
opening day
Parshat Tzav
The latter half of Parshat Tzav deals with the 7 days of preparing Aharon and his sons for the kehuna, with the 8th day being in Parshat Shmini, where the transfer is actually made.
In Shir Ha'Shirim in 3:11, the passuk says, "צאינה וראינה בנות ציון..וביום שמחת לבו"- go out and gaze.. upon the crown with which his mother crowned him on the day of his wedding and on the day of the happiness (joy) of his heart.
Rashi tells us "the day of his wedding" refers to the day of the giving of the Torah, and "the day of the happiness of his heart" refers to the 8th day of the consecration, on which the mishkan was dedicated.
The 8th day, the day the transfer of the kehuna was completed and the day the mishkan was established was an especially joyous day. Shlomo Ha'Melech calls it the day of joy of his heart.
The 7 days leading up to the 8th, which are described in parshat Tzav, must have been nerve-racking, along with being frightening and inspiring at the same time. They are getting ready for the most monumentous day in history, second to none, other than Matan Torah.
Can you imagine the trepidation with which they must have performed their obligations? As Moshe is dressing Aharon and his sons in the priestly garments, making sure everything is just so, and as he is training him in the various korbanos and their laws and procedures, the thoughts that must have been going through their heads!
When people prepare for a production, in the days leading up to the performance, their level of nervousness and fear increase more each day, until it is diffused on stage at the actual performance. How much more so they must have been nervous when preparing for "opening day" at the mishkan, knowing that Bnei Yisrael, and their relationship with Hashem, would depend on Aharon's performance.
Yet, I believe, that is why it tells us, "כאשר צוה ה את משה" - as Hashem commanded Moshe - every step of the way. Moshe said, this is what Hashem told me to do. he got Aharon dressed, as Hashem commanded Moshe. He placed upon him the hoshen, as Hashem commanded Moshe. They brought certain korbanos, as Hashem commanded Moshe. And so on.
This was not a performance. They were not putting on a production, where they needed to fear mistakes, failure and embarrassment. They were following the instructions of Hashem. Exactly. To the smallest point. Therefore they did it with joy and excitement, and not with fear and nervousness.
And the climax was on the 8th day when the Mishkan was opened and the love between Hashem and the people was even tangible, manifested through the new temple. וביום שמחת לבו.
The latter half of Parshat Tzav deals with the 7 days of preparing Aharon and his sons for the kehuna, with the 8th day being in Parshat Shmini, where the transfer is actually made.
In Shir Ha'Shirim in 3:11, the passuk says, "צאינה וראינה בנות ציון..וביום שמחת לבו"- go out and gaze.. upon the crown with which his mother crowned him on the day of his wedding and on the day of the happiness (joy) of his heart.
Rashi tells us "the day of his wedding" refers to the day of the giving of the Torah, and "the day of the happiness of his heart" refers to the 8th day of the consecration, on which the mishkan was dedicated.
The 8th day, the day the transfer of the kehuna was completed and the day the mishkan was established was an especially joyous day. Shlomo Ha'Melech calls it the day of joy of his heart.
The 7 days leading up to the 8th, which are described in parshat Tzav, must have been nerve-racking, along with being frightening and inspiring at the same time. They are getting ready for the most monumentous day in history, second to none, other than Matan Torah.
Can you imagine the trepidation with which they must have performed their obligations? As Moshe is dressing Aharon and his sons in the priestly garments, making sure everything is just so, and as he is training him in the various korbanos and their laws and procedures, the thoughts that must have been going through their heads!
When people prepare for a production, in the days leading up to the performance, their level of nervousness and fear increase more each day, until it is diffused on stage at the actual performance. How much more so they must have been nervous when preparing for "opening day" at the mishkan, knowing that Bnei Yisrael, and their relationship with Hashem, would depend on Aharon's performance.
Yet, I believe, that is why it tells us, "כאשר צוה ה את משה" - as Hashem commanded Moshe - every step of the way. Moshe said, this is what Hashem told me to do. he got Aharon dressed, as Hashem commanded Moshe. He placed upon him the hoshen, as Hashem commanded Moshe. They brought certain korbanos, as Hashem commanded Moshe. And so on.
This was not a performance. They were not putting on a production, where they needed to fear mistakes, failure and embarrassment. They were following the instructions of Hashem. Exactly. To the smallest point. Therefore they did it with joy and excitement, and not with fear and nervousness.
And the climax was on the 8th day when the Mishkan was opened and the love between Hashem and the people was even tangible, manifested through the new temple. וביום שמחת לבו.
Thursday, March 15, 2007
blessing of accomplishment
Parshat P'kudei
In 39:43 after Moshe sees that the jews had done as Hashem had commanded, the passuk says, "And Moshe blessed them".
Rashi tells us what the blessing was. He says that Moshe blessed them that the shechina should dwell in their handiwork.
Why is that such a great bracha that it gets mention? I would think they would want a blessing like Hashem should make you successful or grabnt you long life, or good health or wealth or many other things. Here they created a house for Hashem and the blessing to them is that Hashem should live in it. Isn't that just a result of their work?
I think it is because seeing the shechina rest in their handiwork means they were successful. The mishkan was not just a building and if they built it according to specs it would be fine. The mishkan needed to be built according to specs but also with the right intentions and motivations. The fact that Hashem would rest his shechina in the mishkan means they had done everything properly, not just the physical construction. It is defining a sense of accomplishment which can then be built on for the future.
Blessing them in this fashion was a great blessing. If the blessing would come true, it would give them the greatest sense of accomplishment possible.
In 39:43 after Moshe sees that the jews had done as Hashem had commanded, the passuk says, "And Moshe blessed them".
Rashi tells us what the blessing was. He says that Moshe blessed them that the shechina should dwell in their handiwork.
Why is that such a great bracha that it gets mention? I would think they would want a blessing like Hashem should make you successful or grabnt you long life, or good health or wealth or many other things. Here they created a house for Hashem and the blessing to them is that Hashem should live in it. Isn't that just a result of their work?
I think it is because seeing the shechina rest in their handiwork means they were successful. The mishkan was not just a building and if they built it according to specs it would be fine. The mishkan needed to be built according to specs but also with the right intentions and motivations. The fact that Hashem would rest his shechina in the mishkan means they had done everything properly, not just the physical construction. It is defining a sense of accomplishment which can then be built on for the future.
Blessing them in this fashion was a great blessing. If the blessing would come true, it would give them the greatest sense of accomplishment possible.
they did what He said
Parshat P'kudei
After they make all the various items for the mishkan, the passuk tells us in 39:42-43 that they did as told. The passuk says, "According to all that the LORD commanded Moses, so the children of Israel did all the work. 43 And Moses saw all the work, and, behold, they had done it; as the LORD had commanded, even so had they done it. And Moses blessed them."
They did the work as Hashem told them, then Moshe saw that they did the work as Hashem had told them and then what Hashem had commanded them to do they had done it.
Why does it have to tell us twice that they did what Hashem said? We got the point already, we need to separate that they did what Hashem said and then have Moshe acknowledge it too?
I would like to suggest and differentiate that the first time it says they had done what Hashem commanded, it was relaying the personal sense of accomplishment. They finished the work and they had done it properly. Something to be proud of!
The second time when it was Moshe seeing they had done according to Hashem's commandments, it is different. Moshe was their supervisor. Their manager. He performed his inspection of their work and found it successful and that they had performed admirably. Not only did he see that they completed their tasks, but he then blessed them.
Moshe was being a good manager. Complimenting those he is responsible for, and motivating them for the future tasks.
After they make all the various items for the mishkan, the passuk tells us in 39:42-43 that they did as told. The passuk says, "According to all that the LORD commanded Moses, so the children of Israel did all the work. 43 And Moses saw all the work, and, behold, they had done it; as the LORD had commanded, even so had they done it. And Moses blessed them."
They did the work as Hashem told them, then Moshe saw that they did the work as Hashem had told them and then what Hashem had commanded them to do they had done it.
Why does it have to tell us twice that they did what Hashem said? We got the point already, we need to separate that they did what Hashem said and then have Moshe acknowledge it too?
I would like to suggest and differentiate that the first time it says they had done what Hashem commanded, it was relaying the personal sense of accomplishment. They finished the work and they had done it properly. Something to be proud of!
The second time when it was Moshe seeing they had done according to Hashem's commandments, it is different. Moshe was their supervisor. Their manager. He performed his inspection of their work and found it successful and that they had performed admirably. Not only did he see that they completed their tasks, but he then blessed them.
Moshe was being a good manager. Complimenting those he is responsible for, and motivating them for the future tasks.
Friday, March 09, 2007
destructive anger
Parshat Ki Tisa
The question was posed: Why did Moshe need to go up to the top of Har Sinai the second time for another full 40 days? He had just been there the first time when he learned the whole Torah, reached the spiritual highs and whatever else he accomplished up there. So when he had to go the second time why did it need to be for 40 days? It could have just been a day or two to get the new set of tablets. What was he doing there for 40 days the second time?
Neil from Modern Uberdox quotes the Sfas Emes to answer this question. The Sfas Emes explains a phenomenal answer. Briefly, he says that after the first time, Israel did a horrible sin and had gone through stages of repentance. The Torah of a baal teshuva is no tthe same as that of even a tzaddik. It is much greater. After having experienced all that happened, the first set he had already studied was no longer relevant to Bnei Yisrael. Ergo, Moshe had to go up a second time to study it all over again with a fresh approach.
I would like to suggest another answer. After Moshe came down the first time, he saw what the people had done. The passuk says he got angry and threw down and broke the tablets. We know and the mussar seforim tell us that anger is really the worst of all the bad charachter traits. Often it is based on haughtiness, though I would be hard pressed to say that about Moshe who the Torah testifies about as having been the most humble person ever.
Even if anger is not based on haughtiness, even if anger is justified, as it may have been in this case, anger is still destructive. I would like to suggest that because Moshe got angry, he "ruined" the effects of his having spent 40 days on Har Sinai learning the Torah. because of his anger, even though it was justified, he had to spend more time re-learning the Torah and refining his charachter.
The question was posed: Why did Moshe need to go up to the top of Har Sinai the second time for another full 40 days? He had just been there the first time when he learned the whole Torah, reached the spiritual highs and whatever else he accomplished up there. So when he had to go the second time why did it need to be for 40 days? It could have just been a day or two to get the new set of tablets. What was he doing there for 40 days the second time?
Neil from Modern Uberdox quotes the Sfas Emes to answer this question. The Sfas Emes explains a phenomenal answer. Briefly, he says that after the first time, Israel did a horrible sin and had gone through stages of repentance. The Torah of a baal teshuva is no tthe same as that of even a tzaddik. It is much greater. After having experienced all that happened, the first set he had already studied was no longer relevant to Bnei Yisrael. Ergo, Moshe had to go up a second time to study it all over again with a fresh approach.
I would like to suggest another answer. After Moshe came down the first time, he saw what the people had done. The passuk says he got angry and threw down and broke the tablets. We know and the mussar seforim tell us that anger is really the worst of all the bad charachter traits. Often it is based on haughtiness, though I would be hard pressed to say that about Moshe who the Torah testifies about as having been the most humble person ever.
Even if anger is not based on haughtiness, even if anger is justified, as it may have been in this case, anger is still destructive. I would like to suggest that because Moshe got angry, he "ruined" the effects of his having spent 40 days on Har Sinai learning the Torah. because of his anger, even though it was justified, he had to spend more time re-learning the Torah and refining his charachter.
Thursday, March 08, 2007
investing your own efforts
Parshat Ki Tisa
Moshe is preparing to go up to Har Sinai for the second time to get the new set of tablets. Hashem tells him (in 34:1-4) that he has to hew two new stone tablets like the first set, etc. and Moshe hewed his own stones.
Why did Moshe have to do this? He did not have to hew his own stones the first time around - Hashem gave them to him. Why the second time did he have to bring his own?
Rashi says that Hashem said because you broke the set I gave you, you have to bring your own this time.
Sometimes you get something for your kid. Maybe a toy or a book or whatever. The kid breaks the toy. Happens in my house all the time. They actually prefer dismantling the toys and seeing how they are constructed rather than actually playing with them!
So you get your kid a toy and he breaks it fairly quickly. Are you going to run out and by him a new toy right away? Usually not. You will make the kid earn it. You want the child to learn responsibility and about waste. He has to learn the value of the item and thereby treat it better in the future.
So too by Moshe. You broke it, so bring your own this time. Moshe was being taught the real value of these tablets. true he broke the first set for a good reason and it was justified. But forcing him to hew his own stones and shlep them up the mountain really teaches Moshe the value and increases his level of respect for the tablets. In general he will treat them better and with more respect the next time.
When you invest your own efforts in something, you respect it that much more.
Moshe is preparing to go up to Har Sinai for the second time to get the new set of tablets. Hashem tells him (in 34:1-4) that he has to hew two new stone tablets like the first set, etc. and Moshe hewed his own stones.
Why did Moshe have to do this? He did not have to hew his own stones the first time around - Hashem gave them to him. Why the second time did he have to bring his own?
Rashi says that Hashem said because you broke the set I gave you, you have to bring your own this time.
Sometimes you get something for your kid. Maybe a toy or a book or whatever. The kid breaks the toy. Happens in my house all the time. They actually prefer dismantling the toys and seeing how they are constructed rather than actually playing with them!
So you get your kid a toy and he breaks it fairly quickly. Are you going to run out and by him a new toy right away? Usually not. You will make the kid earn it. You want the child to learn responsibility and about waste. He has to learn the value of the item and thereby treat it better in the future.
So too by Moshe. You broke it, so bring your own this time. Moshe was being taught the real value of these tablets. true he broke the first set for a good reason and it was justified. But forcing him to hew his own stones and shlep them up the mountain really teaches Moshe the value and increases his level of respect for the tablets. In general he will treat them better and with more respect the next time.
When you invest your own efforts in something, you respect it that much more.
wrath on luchot
Parshat Ki Tisa
Moshe comes down from Har Sinai and finds Bnei Yisrael engaged in licentious and borderline idolatrous behavior around a golden calf. Enraged, he throws down the tablets and breaks them.
Why break the tablets? What benefit is there in that? They were very valuable, as we see later from when Moshe has to make a new set, and they were very holy. So why be so extreme as to break them?
I would suggest that this is similar to what we find in the gemara regarding the Beis Hamikdash - the gemera learns from a passuk in tehillim that we thank Hashem that he took out his wrath on the stones and wood of the temple rather than on the people. He could have destroyed us, the people, but instead saved us and destroyed the Temple instead.
I would suggest that Moshe did the same. Hashem wanted to destroy the people and start over. Moshe had told Hashem not to, but I think the price of that was that he break the luchot.
Moshe comes down from Har Sinai and finds Bnei Yisrael engaged in licentious and borderline idolatrous behavior around a golden calf. Enraged, he throws down the tablets and breaks them.
Why break the tablets? What benefit is there in that? They were very valuable, as we see later from when Moshe has to make a new set, and they were very holy. So why be so extreme as to break them?
I would suggest that this is similar to what we find in the gemara regarding the Beis Hamikdash - the gemera learns from a passuk in tehillim that we thank Hashem that he took out his wrath on the stones and wood of the temple rather than on the people. He could have destroyed us, the people, but instead saved us and destroyed the Temple instead.
I would suggest that Moshe did the same. Hashem wanted to destroy the people and start over. Moshe had told Hashem not to, but I think the price of that was that he break the luchot.
Wednesday, March 07, 2007
effective responses
Parshat Ki Tisa
Moshe comes down from Mt. Sinai and see what the people have done. He gets angry and throws and breaks the luchos. In 32:19 it says, "ויחר אף משה וישלך מידו את הלחות".
What was the big surprise? Hashem already told him what they had done - it should have been no shock to him when he came down? Why the extreme reaction? He should already have been mentally prepared for what he would see, even possibly already with a thought out plan of action!
Sometimes, often, our reactions are spontaneous. Especially when it is a reaction of anger and shock.
For example, when your child misbehaves, you might get angry and punish the kid.
More often than not, that spontaneous anger is really selfish - you feel insulted your kid acted a certain way. You feel hurt or embarrassed. If you would wait and think about it calmly you might come up with a more effective punishment.
Moshe here had time to think about it. This was not a reaction of shock and surprise. This was planned. He felt this was the most effective response in order to teach them the severity of what they had done.
Moshe comes down from Mt. Sinai and see what the people have done. He gets angry and throws and breaks the luchos. In 32:19 it says, "ויחר אף משה וישלך מידו את הלחות".
What was the big surprise? Hashem already told him what they had done - it should have been no shock to him when he came down? Why the extreme reaction? He should already have been mentally prepared for what he would see, even possibly already with a thought out plan of action!
Sometimes, often, our reactions are spontaneous. Especially when it is a reaction of anger and shock.
For example, when your child misbehaves, you might get angry and punish the kid.
More often than not, that spontaneous anger is really selfish - you feel insulted your kid acted a certain way. You feel hurt or embarrassed. If you would wait and think about it calmly you might come up with a more effective punishment.
Moshe here had time to think about it. This was not a reaction of shock and surprise. This was planned. He felt this was the most effective response in order to teach them the severity of what they had done.
Tuesday, January 30, 2007
showing compassion
Parshat B'Shalah
After Moshe leads Israel in songs of praise after the splitting of the sea (az yashir), Miriam leads the women in similar song.
The passuk in 15:20 says, "ותקח מרים הנביאה אחות אהרון את התף" - And Miriam the prophetess, sister of Aharon, took the drums in her hands, etc..
Why does the Torah relate to us that she is the sister of Aharon? We know who she is.
Rashi explains that she said her prophecy before Moshe was born so it relates her to Aharon, along with a second explanation that Aharon risked his life for her when she had tzoraas, so it relates her to him.
That is very nice, but does not explain why it needs to be said at all. That explains why she is considered Aharon's sister and no mention of Moshe.
But why say anything? We know who she is!
The Ramban says an answer that we already have seen Moshe leading Israel in songs of praise, now we see Miriam doing the same. The only one we do not see is Aharon. So the Torah relates Miriam to Aharon so he would not feel left out.
I find it funny that the Torah would say that just so Aharon does not feel left out. Is this a personal family diary that the author needs to be concerned with hurting one members feeligns over another?
I asked this question to someone and he suggested that it is teaching us a lesson. He said that if the Torah showed concern and compassion for someone who might feel left out when his brother and sister got all the attention, how much more so do we need to show compassion to others and be concerned for their feelings.
After Moshe leads Israel in songs of praise after the splitting of the sea (az yashir), Miriam leads the women in similar song.
The passuk in 15:20 says, "ותקח מרים הנביאה אחות אהרון את התף" - And Miriam the prophetess, sister of Aharon, took the drums in her hands, etc..
Why does the Torah relate to us that she is the sister of Aharon? We know who she is.
Rashi explains that she said her prophecy before Moshe was born so it relates her to Aharon, along with a second explanation that Aharon risked his life for her when she had tzoraas, so it relates her to him.
That is very nice, but does not explain why it needs to be said at all. That explains why she is considered Aharon's sister and no mention of Moshe.
But why say anything? We know who she is!
The Ramban says an answer that we already have seen Moshe leading Israel in songs of praise, now we see Miriam doing the same. The only one we do not see is Aharon. So the Torah relates Miriam to Aharon so he would not feel left out.
I find it funny that the Torah would say that just so Aharon does not feel left out. Is this a personal family diary that the author needs to be concerned with hurting one members feeligns over another?
I asked this question to someone and he suggested that it is teaching us a lesson. He said that if the Torah showed concern and compassion for someone who might feel left out when his brother and sister got all the attention, how much more so do we need to show compassion to others and be concerned for their feelings.
Sunday, January 28, 2007
pleasant weather in the desert
Parshat Bo
At the end of the parsha this week Moshe tells the Jewish people that they should remember this day that they are leaving Egypt and not eat chametz, etc.. He then says in 13:4, "היום אתם יוצאים בחודש האביב" - This day you are leaving in the month of the spring.
Rashi points out that we already know when they are leaving, so why does it need to be siad specifically in this fashion?
Rashi explains that it is telling us the great chessed that Hashem did for them that He took the nation out in the spring when the weather is pleasant, rather than in hot or cold weather when it would have been less pleasant.
My question is, why is this such a big chessed - we know the Jews were encircled and protected by the ananei hakavod - the clouds of glory - and they were a form of climate control. We know they were not affected by the weather and elements because of the clouds. So who cares what the weather was like when they left?
My initial thoughts are that while it is true that when they left Egypt they were not affected by the weather, however they did not know that would be the case. They knew they were about to leave Egypt and maybe they were nervous that they were running out in the heat or cold. So Moshe, to allay their concerns told them that Hashem scheduled it as a chessed that they are leaving in pleasant weather. Even though the facts are that it would not matter later. It was to calm their fears.
Answer: I still think there might be something to the above answer I suggested, I now have a better answer.
My 7 year old son gave me an answer that I think is correct. I asked the question at the shabbos table and he answered right away.
The ananei hakavod were only put into place when bnei yisroel travelled from Sukkos, which at the beginning of parshat B'Shalach we see was on the second day after having left Egypt. The first day they travelled from Ra'amses to Sukkos and did not yet have the clouds of glory or the pillars of fire.
That being the case, they needed the good weather for that cloudless day.
At the end of the parsha this week Moshe tells the Jewish people that they should remember this day that they are leaving Egypt and not eat chametz, etc.. He then says in 13:4, "היום אתם יוצאים בחודש האביב" - This day you are leaving in the month of the spring.
Rashi points out that we already know when they are leaving, so why does it need to be siad specifically in this fashion?
Rashi explains that it is telling us the great chessed that Hashem did for them that He took the nation out in the spring when the weather is pleasant, rather than in hot or cold weather when it would have been less pleasant.
My question is, why is this such a big chessed - we know the Jews were encircled and protected by the ananei hakavod - the clouds of glory - and they were a form of climate control. We know they were not affected by the weather and elements because of the clouds. So who cares what the weather was like when they left?
My initial thoughts are that while it is true that when they left Egypt they were not affected by the weather, however they did not know that would be the case. They knew they were about to leave Egypt and maybe they were nervous that they were running out in the heat or cold. So Moshe, to allay their concerns told them that Hashem scheduled it as a chessed that they are leaving in pleasant weather. Even though the facts are that it would not matter later. It was to calm their fears.
Answer: I still think there might be something to the above answer I suggested, I now have a better answer.
My 7 year old son gave me an answer that I think is correct. I asked the question at the shabbos table and he answered right away.
The ananei hakavod were only put into place when bnei yisroel travelled from Sukkos, which at the beginning of parshat B'Shalach we see was on the second day after having left Egypt. The first day they travelled from Ra'amses to Sukkos and did not yet have the clouds of glory or the pillars of fire.
That being the case, they needed the good weather for that cloudless day.
Tuesday, January 23, 2007
The end-game is near
Parshat Bo
By the plague of חשך - darkness, the plague brings thick darkness for three days. Then Pharoah calls Moshe and tells him that he has reconsidered and is letting them go to pray in the desert, but only with the animals they need for sacrificing to God. The rest of the cattle needs to stay behind in Egypt (sort of a gaurantee that they will come back). Moshe rejects that and insists that they be allowed out with no restrictions.
In 10:27, one verse later, Hashem hardens Pharoah's and Pharoah no longer wants to let them go, and then throws Moshe and Aharon out of the palace.
This whole discussion between Moshe and Pharoah must have taken place after the plague had already concluded. During the plague itself, we know nobody was able to move, so this could only have taken place after the plague had finished.
This is different than by all the other plagues. In the other plagues, while it was ravaging Egypt, Pharoah pleaded with Moshe to remove it, and he agreed to let them out and then changed his mind after the plague. Or Moshe removed the plague on his own and then brought a new plague, with no discussion between him and Pharoah.
For Pharoah to agree to his demands (in theory) after the plague had concluded is something new.
By the other plagues it was clear he was agreeing to let the Jews go just as a way of gettng the plague cancelled. When the plague was no longer, he was then open to having his heart hardened and change his mind.
This time is different as the plague concludes, then Pharoah agrees to Moshe, then he changes his mind. There is no change from when he agreed to when he changed his mind.
It is clear from the plague of darkness that all semblance of "free will" is gone. While Hashem has been hardening Pharoah's heart, until now He has done it in a way that looks natural. Now he is dropping all appearances. The end-game is near. The level has been ratcheted up a couple of notches. We are in the bottom of the ninth and it is time to get serious.
By the plague of חשך - darkness, the plague brings thick darkness for three days. Then Pharoah calls Moshe and tells him that he has reconsidered and is letting them go to pray in the desert, but only with the animals they need for sacrificing to God. The rest of the cattle needs to stay behind in Egypt (sort of a gaurantee that they will come back). Moshe rejects that and insists that they be allowed out with no restrictions.
In 10:27, one verse later, Hashem hardens Pharoah's and Pharoah no longer wants to let them go, and then throws Moshe and Aharon out of the palace.
This whole discussion between Moshe and Pharoah must have taken place after the plague had already concluded. During the plague itself, we know nobody was able to move, so this could only have taken place after the plague had finished.
This is different than by all the other plagues. In the other plagues, while it was ravaging Egypt, Pharoah pleaded with Moshe to remove it, and he agreed to let them out and then changed his mind after the plague. Or Moshe removed the plague on his own and then brought a new plague, with no discussion between him and Pharoah.
For Pharoah to agree to his demands (in theory) after the plague had concluded is something new.
By the other plagues it was clear he was agreeing to let the Jews go just as a way of gettng the plague cancelled. When the plague was no longer, he was then open to having his heart hardened and change his mind.
This time is different as the plague concludes, then Pharoah agrees to Moshe, then he changes his mind. There is no change from when he agreed to when he changed his mind.
It is clear from the plague of darkness that all semblance of "free will" is gone. While Hashem has been hardening Pharoah's heart, until now He has done it in a way that looks natural. Now he is dropping all appearances. The end-game is near. The level has been ratcheted up a couple of notches. We are in the bottom of the ninth and it is time to get serious.
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