Moshe was the kind of leader that was able to deal with all kinds of people. The Torah says: GAM HA’ISH MOSHE GADOL ME’OD BE’ERETZ MITZRAYIM BE’ENEY AVDEY PHARO UVE’EYNEY HA’AM, “… moreover, the man Moshe was great in the land of Egypt, in the eyes of the servants of Pharaoh and in the eyes of the people.” (Ex. 11,3)

The Torah testifies that Moshe was appreciated and honored by all. He was held in high esteem among the servants of Pharaoh who were in effect his advisors and, at the same time, he was honored and respected by the average person in the land.

This was his greatness. He was able to deal with everyone at their own level. This makes a true leader, one who is not only acceptable to a particular class but one who is appreciated by all.

In fact, however, Hashem Himself gives the answer to this question. Hashem tells Moshe that He will bring these plagues and Pharaoh will not pay attention to them. Hashem says, “…I shall multiply My signs and My wonders…” VELO YISHMA ALECHEM PAROH, “And Pharaoh will not heed you…”. VEYADU MITZRAYIM KI ANI HASHEM, “And Egypt will know that I am Hashem…”. (Ex.7, 3-5)

In next week’s Portion Hashem tells Moshe He is bringing these plagues: ULEMA’AN TESAPPER BE’OZNEY VINCHA UVEN BINCHA, “And so that you will relate in the ears of your son and your son’s son…”. (Ex. 10,2) Hence we see two reasons for all the plagues; to show the Egyptians the might of Hashem, but also to convince the Israelites and future generations.

We Jews know our history but we have to be convinced that Hashem is the One who actually made us a nation and sees that we survive. So that we never forget, we have many Mitzvot in which we are reminded ZECHER LEYETZIAT MITZRAYIM. Most of our holidays are also observed as a reminder of this great historical event in our history.

When Yaakov and his family came to Egypt they were received royally. They were granted permission to settle in any part of the land they desired. Yosef was asked to pick any of the sons who were capable of holding high positions in the country. Yosef held the highest position in the nation next to Pharaoh himself. The Israelites were highly respected and honored.

This esteem and recognition did not survive. Soon a complete reversal occurred. A new regime came into power that did not recognize how Yosef had saved Egypt. The Israelites suddenly became aliens in Egypt, feared that they would become disloyal to the country. The aliens are turned into slaves and a decree is issued to cast all first born into the Nile.

One would think, with such fear of the people and with such hatred of this population, the citizens of the land would be happy to see them leave. This was not, however, the case. When Moshe came and asked that they be granted permission to leave the country temporarily, he was refused. Why? They were too important for the economy of the country with their slavery.

What happened to our people in Egypt has been repeated on numerous occasions. We have seen this throughout our history and even in our lifetime.

Yaakov, who was the youngest son of Yitzchak, took the blessings of the Bechor from his father instead of Esav who was the real Bechor. At a much later date we find Hashem gives the leadership of the Jewish people to Moshe and not to the Bechor Aharon. Centuries later, David is proclaimed king of Israel and he was the youngest of Yishai’s children.

We see this pattern throughout the Tanach. The Bechor plays an important role in Judaism. When children inherit their father, the Torah prescribes that the Bechor gets a double portion. The Bechor is also given preference over his brothers in Jewish law when it comes to inherit the position of the role his father held in the community.

Yet we see from Yaakov’s actions, and from the other examples mentioned above, that this privilege is not automatic. It must be earned and the Bechor must be capable of properly fulfilling the functions this position requires. Not every Bechor is worthy of this privilege. Not every Bechor has the talent and the capacity to fulfill the responsibilities and obligations of this position.

The famous Rabbi of Berdichev had a beautiful exposition of this passage. There are Jews who are concerned only with their own welfare, be it in material or spiritual matters. “If I have what to eat; if I have what to wear; if I have where to live; if I could get an education; if I could keep Shabbat’ etc., I am happy and satisfied.” He is not concerned about his brother’s happiness and wellbeing.

To such people, says the Rabbi of Berdichev, the Torah exclaims, if your brother is not with you, I cannot look upon you. You cannot see my face again. We Jews have a special obligation. Chazal tell us KOL YISRAEL AREVIM ZE BAZEH, all of Israel are responsible for one another.

Our great sage Hillel also put it very wisely when he said, “If I am for my self what am I?” (Avot 1;14)

[ on that note: In Beit Shemesh today, Kol Hakavod to these Yeshiva boys from Amit Nachshon Yeshiva High School giving out these notes with a little something attached - see below and read original article ]

There is a difference between the commentaries about the area of Shechem. Some see it as a dangerous area for Yaakov’s family. This is where Yaakov’s children killed the entire people of Shechem. The surrounding nations would want to take revenge at the first opportunity. That was why Yaakov sent Yosef there to see if his brothers were safe.

Other commentaries regard this location as an area where the inhabitants fear Yaakov’s folks. They saw what two sons could do. How much more can all the brothers pull off together? Hence the brothers went there to demonstrate their ownership of the land, since Yaakov had bought it and they had no fear of the inhabitants. In ancient times grazing cattle on land was an indication of ownership.

When Yosef went to Shechem he did not find his brothers. They had moved on to Datan which was not their property. They grazed in foreign pastures. When Yosef came they sold him and he ended up in Egypt. Their punishment was that they eventually also ended up in Egypt and had to graze in a foreign land in Goshen.

In reality this is a blessing and a great tribute to Yaakov but it also has turned into a disadvantage for the Jewish people. The fact is that when someone commits a crime his name is given in the media and people recognize him as the one who committed the crime.

Not so with the Jews. When a Jew commits a crime, not only is he blamed for his wrong action but his act reflects on all the Jewish people. His wrongdoing points toward all the Jewish people. The world is not satisfied by merely blaming him, but places the blame upon all the Jewish people as though they are all guilty of this crime.

When a wrongdoing is committed by a Jew it is reported in the press in a way that all the Jewish people are implicated. It were as if we all participated in the wrong act.

This is implied in the blessing Yaakov got from the angel. When your descendants will be found guilty, it will no longer be simply “Yaakov” who will be accused, but the world will recognize that it was “Yisrael” that committed the offense. This, of course, makes it most imperative that our conduct be above reproach at all times.

Obviously there is a distinct change in the facts surrounding the “stones”. When he went to sleep there were many and when he arose there was only one. Rashi brings us the explanation that the Midrash offers. He says, the stones began quarreling with one another. One said, “Upon me let this righteous man rest his head”, and another said, “Upon me let him rest his head”. Immediately Hashem made them into one stone.

This sounds like a fanciful story bordering on a fairy tale. The truth, however, is that the Midrash is endeavoring to teach us a significant message that we should be aware of constantly. The Jewish people have all kinds of individuals. Many have varying opinions of what Judaism stands for. These opinions may differ widely and some may stray far afield. Some may hold theories that are so distant from what Judaism really is.

When it comes, however, to the survival of the Jewish people we should all be united. We may be different in our thinking like the many stones that Yaakov gathered, but when it comes to our continued existence we should all be united and stick together. We are all responsible for each other and must be like the one stone that Yaakov took when he arose from his dream.

His father does, indeed, feel him and decides that it is Esav and gives him the blessings. What were these blessings? He starts by saying VE’YITEN LECHA HA’ELOKIM MITAL HASHAMAYIM UMI SHEMANEY HA’ARETZ, “And may Hashem give you of the dew of the heavens and of the fatness of the earth and abundant grain and wine.” He continues to grant him superiority over nations who will be subjected under him.

There are two questions that one may ask concerning these blessings. First, he starts with the conjunction “and”, which is a word that connects what proceeded in a sentence and what follows. In the blessing nothing preceded. Why start with the word “and”?

Secondly, these are merely physical and earthly blessings. Nowhere does he mention any spiritual advantages. They are all worldly benefits. One would expect Yitzchak to give his son blessings for spiritual growth and attainment.

From a Midrash we may have an answer to both questions. We are told when Yaakov drew near to Yitzchak, his father suddenly smelled the aroma of Gan Eden, of the Garden of Eden. This, of course, was the pinnacle of spiritual heights. There was no need to offer him that blessing for he already had it. Hence he started with “and” as a continuation of the blessing he had and added the worldly blessing to accompany what he already possessed.

Some people are fortunate that they possess innate gifts and need only to attain other blessings that they did not previously enjoy.