Dvar Torah Parshat Bo 5775 2015 – Who’s leaving Egypt?

When Pharaoh had enough of the plagues he told Moshe he can take the people out of Egypt to go worship Hashem as he requested. He then asked, מִי וָמִי הַהֹלְכִים, “…which ones are going?” He was surprised at the answer he got. Moshe replied, בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ, “With our youngsters and with our elders we will go…”. (Ex. 10,8-9)

Pharaoh’s surprise was because in his understanding it is only the elders who worship their gods. The youngsters have no part in their religion. Moshe informed Pharaoh that the youngsters are an integral part of our religion. When a child can utter words the child is taught to recite the Shema. When he gets a little older he is taught to read and to pray. He is given a Jewish education.

When the children are Bar or Bat Mitzvah they assume full responsibilities of our faith. It is a religion for all ages. In a true Jewish home the training starts as soon as the child can speak. We have a special Mitzvah for parents of Chinuch – training or education. You cannot expect a child who grows up to suddenly cast upon it the obligations of Mitzvot without previous training. It is also noteworthy that in Judaism the obligation to learn never ends.

This was all strange to Pharaoh and he could not understand why Moshe insisted that even the children be allowed to go out of Egypt to worship Hashem.

Weekly Dvar Torah on Parshat Shemot 5774 2013

Moshe went to see how his brethren were faring and he noticed that an Egyptian was striking a Hebrew man. He killed the Egyptian and buried him in the sand. וַיִּשְׁמַע פַּרְעֹה אֶת הַדָּבָר הַזֶּה “Pharaoh heard about this matter…”. (Ex. 2,15) The Torah tells us that when Pharaoh heard this he wanted to kill Moshe and Moshe had to flee to Midian.

Jews were being beaten and killed daily. This Pharaoh did not hear. When one Egyptian was killed Pharaoh heard of it. This is the story of generations. When Jews are slaughtered all over the world no one takes heed. When a Holocaust occurs no one is concerned. When one Egyptian is killed it makes an impression.

Thousands of Jews have been killed in Israel by terrorists and no one in the world lifted their voice in protest. When Israel protects itself and kills a terrorist the world is up in arms. This started with Pharaoh and continued throughout the centuries down to our own days.

Dvar Torah Parshat Shemot 2013 5773

The Book of Shemot begins by telling us that Yaakov and his children came to Egypt. Then it says: וְיוֹסֵף הָיָה בְמִצְרָיִם, “…and Yosef was in Egypt.” (Ex. 1,5) Though Yosef was the viceroy in Egypt and though they gave him the name צָפְנַת פַּעְנֵחַ, he nevertheless did not give up his Jewish name. The Torah testifies that he was still Yosef in Egypt. When his two sons were born he gave them Jewish names, Ephraim and Menasheh.

This practice of giving children Jewish names in Egypt helped keep them together as a people. Chazal tell us this is one of the reasons for their redemption.

A name is a great way of identifying a person as a member of a people and it is a dominant influence in keeping a Jew within the Jewish fold. A non-Jewish name can often be the first step of losing one’s Jewish identity.

It is unfortunate that many Jews living in the Diaspora find it proper to give their children a common name used in the country and do not bother to also give them a Jewish name. While this may not be the reason but it is one step that can lead to assimilation.

No matter what name a Jewish child is given so that there is no embarrassment living in a non-Jewish environment, there should also be a Jewish name and the child should know what it is.

Dvar Torah Parshat Shemot 5772 2012

Chazal said quite often that what happened to our Patriarchs was a sign of what will eventually happen to their descendants. The same is true about what happened to our forefathers in Egypt when they developed into a nation. What happened to them reoccurred time and again in the long history of our people in many countries and many lands.

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.

Dvar Torah Parshat Bo 5770 2010

Pharaoh at long last agreed to allow the Israelites to leave Egypt, although he stipulates that the cattle and the flock shall remain. Moshe, however, insists that: VEGAM MIKNENU YELECH EMANU, “And also our livestock will go with us…” (Ex. 10,26) After all the plagues visited on Egypt Pharaoh was ready to let the Israelites go, why did he make such a fuss and not allow the livestock to go? Moshe also, his entire effort was to free the Jewish people, why could he not leave without the livestock?

The persistence on both sides was extremely meaningful. Pharaoh finally recognized that Hashem was supreme, but he could not accept the belief that Hashem rules on material matters as well. He believed that Hashem was protecting the Israelites but He had no control over their possessions.

Moshe, on the other hand, stressed the Jewish belief that Hashem has control on everything, including the possessions and material aspects of the world. He thus insisted that the cattle go along with the people.

This is a basic difference between Jewish belief and many other religions. We believe that Hashem is the Master of the entire universe and everything in it.

Dvar Torah Parshat Vayigash 5770 2009

From the moment Yosef laid eyes on his brothers in Egypt he dealt harshly with them. So much so, that they questioned the meaning of it. They asked: MAH ZOT ASAH ELOKIM LANU, “…what is this that Hashem has done to us?” (Gen. 42,28) They could not understand what was happening. It was only when Yosef revealed himself to them did they fully grasp what was going on.

The Chafetz Chaim said that in the happenings in the world the same is true. We see things occurring and do not understand why. We search for reasons but are frustrated to come up with answers. It is only when we hear Hashem speaking to us and saying: ANI HASHEM, I am Hashem, then things become clear.

We must realize that there is HASHGACHA PRATIT or Providence in this world. Only then can we begin to understand. What happens is directed by Hashem. There is meaning though we cannot pin-point the cause and the result. We believe, however, that there is righteousness and justice in the conduct of this world.

Dvar Torah Parshat Bo 2009 5769 דבר תורה פרשת בא

Bnei Israel finally merited to be delivered from the Egyptian bondage. The ten plaques were visited upon the Egyptians and they begrudgingly permitted the Israelites to leave the land. We are told: VAYISA HA’AM ET BETZEKO…AL SHICHMAM, “And the people took their dough…upon their shoulders.” (Ex.12,34) We are informed a few verses later that they left with their flock and their herds and with very much cattle.

The Midrash Mechilta on this portion asks why they carried their food on their shoulders; why did they not put them on their animals. It answers that they loved observing the Mitzvah of leaving Egypt so much that they want do perform it with some physical act.

We all perform many Mitzvot daily. Unfortunately some are performed perfunctorily without sincere devotion. The lesson the Torah here, with the Midrashic explanation, stresses that when we do a Mitzvah it should be executed with full devotion and not merely as a form of habit.

Dvar Torah Parshat Vayechi 2009 5769 דבר תורה פרשת ויחי

After Yosef and his brothers buried Yaakov in Me’arat Hamachpelah they all returned to Egypt. Suddenly Yosef’s brothers feared that now that Yaakov was no longer alive, Yosef will take revenge upon them for selling him as a slave. They, therefore, approached him and told him that their father had instructed them to go to Yosef and tell him that he was to forgive them for what they had done to him.

According to the Midrash Tanchuma (at the very end of Bereishit) what brought on this fear was the fact that when returning from the burial Yosef took a detour and went to visit the pit into which his brothers had cast him. He had gone to make the Berachah one recites at a place where a miracle happened to him. The brothers thought he went there to rekindle his anger against them.

The difference in approach that Yosef and his brothers had to the same place is very striking. Normally a person would fear to return to a site where he suffered a great calamity. Yosef’s approach was not of fear but of thankfulness to Hashem. What could have been a great disaster ended up a great advantage. Yosef thus went to thank Hashem at that spot.

For the brothers this pit represented an evil act on their part. They were afraid to revisit the site. They could not understand Yosef’s willingness and eagerness to return there. They came to the conclusion that he was gathering strength to punish them for their deed.

Dvar Torah Parshat Miketz Shabbat Chanuka 2008 5769 דבר תורה פרשת מקץ

Pharaoh summoned Yosef from his prison to interpret his dream which neither he nor his wise men were able to explain. After Yosef deciphered the meaning of the strange dream he suggested to Pharaoh that he appoint a wise person to take over the responsibility of the land to provide during the good years for the famine years that follow.

This was a strange and courageous thing for Yosef to do. He had merely been called to interpret the dream and not to advise the king what he should do. What eventually convinced the king to appoint Yosef to this task?

Someone explained this with an interesting tale. In Russia many years ago there were two government officials who were always arguing for supremacy. Each thought that his position was higher. Once they were both coming to the train station and a band was playing patriotic music. Each of the men claimed that it was in his honor that the band had been sent to play. They argued with each other until someone suggested that they ask a poor bystander what he thought. They agreed and approached a disheveled beggar standing nearby to tell them what he thought.

The beggar agreed if they would give him fifty rubbles. They did and then he pointed first to one and then to the other and said, “The band is not playing for you nor for you. It is playing for me so that I can get fifty rubbles and survive”.

That is what Yosef was implying to Pharaoh. Hashem could bring the famine without dreams and without revealing His intentions to anyone. The purpose of the dream and its revelation was so that Yosef could be freed from imprisonment and put in charge. Pharaoh saw his wisdom and appointed him.

Dvar Torah Miketz 5767

When Yosef interprets the dream for Pharaoh he adds a word of advice: VE’ATA YEREH FAR’OH ISH NAVON VECHACHAM, “And now let Pharaoh find a man discerning and wise and set him over the land of Egypt.”(Gen. 41,33) Yosef was brought before Pharaoh to interpret a dream. Not to give advice. What made him so bold to go a step further and suggest action that should be taken?

In truth, the proposed operational procedures were really a part of the interpretation of the dream itself. If Hashem wanted to notify Pharaoh that there will be seven years of plenty He did not have to mention the seven years of famine now. That could have waited for a dream seven years later. The fact that the information was revealed now, indicates that it was done in order to prepare and take immediate steps to combat the famine when it will arrive.

Accordingly, Yosef explained that to Pharaoh, and advised him to find an appropriate individual who could take the necessary precautions and prepare for the seven bad years.

Information and knowledge in itself is meaningless unless you know what to do with it. This is something the world is lacking now with all its scientific advancements. It lacks the ability to use it constructively.