Close To Torah

Many things in this world exist as pairs. There is Man and Woman; there are the Heavens and the land, and so on. Our world is built upon a foundation of these relationships. There is only one true existence which is without a pair, which is Hashem. Everything else not only has a pair but must have a pair. Torah is also two, Torah Sh’Bichsav and Torah Sh’Baal Peh. With all of these pairs there are parallels in which one pair will personify the other as well. Man and Woman are parallel to Torah Sh’Bichsav and Torah Sh’Baal Peh. This is because the nature of Man is to transmit and nourish, whereas Woman is to take in and develop. The Torah Sh’Bichsav is composed of pasukim. Torah Sh’Baal Peh conveys the meaning of the pasukim.

I recently heard an incredible explanation of a cryptic statement of the Chazal (T.Z 21) from my great Rebbi, Rav Nochum Lansky Shlita. He explained that when Moshe hit the rock instead of speaking with it, serious repercussions followed. The relationship between Torah Sh’Baal Peh and Torah Sh’Bichsav was deeply disturbed. The level of understanding of Torah Sh’Baal Peh was hindered; no longer would there be clarity among all. Now there will be questions, difficulties, and even disagreements. The concept of a Rebbi or teacher of Torah became essential. This is hinted by the word מריבה , since it contains the letters רבי .

While my Rebbi didn’t explain why this punishment was a consequence of this particular sin, I would like to suggest a possibility. It is specifically through dibur that Moshe Rabbeinu was instructed. It is well known that the both speech and hearing were used in the chayte of the Etz HaDaas. The Nachash spoke lashon harah about Hashem and gave an aitzah raah as well. Speech is known to be one of the main differences between animals and man. We have bechirah and speech; they have neither. Speech is so special because of its refinement. Through careful adjustments of our mouth and tongue, we are able to make precise sounds that communicate specific messages. A person who is angry, instead of speaking may bang his hand on the table to convey his point, when he really is just trying to get your attention.

It is well beyond me to convict Moshe Rabbeinu of any wrong doing. Rather I am simply trying to understand the reason as to why Moshe Rabbeinu deserved punishment. I would like to clarify that it may not have been as much as a punishment as it was an affect. Meaning that Moshe Rabbeinu was the one who transmitted the Torah from Hashem to Bnei Yisroel. It could be that due to his favoring his staff over his words, he created a shift in the World that made the Torah that he said over more unclear. That means that his ability to teach Torah to

Bnei Yisroel is the same as the ability to cause water to flow. When he was unable to utilize this strength properly it weakened it entirely.

The other understanding could have been that due to the fact that Moshe Rabbeinu used his staff instead of his words, Hashem punished Bnei Yisroel by making it that they would need to work harder to understand what they are being told.

The damage that was done by the hitting of the rock has been instilled in our relationship to the Torah. In reality the Torah was never created as one, but rather as a pair that functioned in unison. The perfect model of a relationship is where one gives and the other takes in and utilizes. Where one side takes or gives too much, there is a lack of balance.

It is well known that there are several parables associated with the relationship of Torah Sh’Bichsav and Torah Sh’Baal Peh. The bond between Man and Woman is by far the most recognized. It is the Man who represents the Torah Sh’Bichsav and the Woman who represents the Torah Sh’Baal Peh. The Man is the one who gives and provides whereas the Woman receives and utilizes.

Torah Sh’Bichsav is the source of Torah Sh’Baal Peh as Torah Sh’Bichsav is the basis of what Torah Sh’Baal Peh explains. Torah Sh’Baal Peh interprets Torah Sh’Bichsav and gives meaning to the text that would have been unable to be comprehended otherwise.

Chazal teach us that there is a dispute in regards to the berachos for a new married couple, whether two berachos are made in regards to the forming of Man or just one. First the gemara (Kesubos 8a) questions if there were two formations. The gemara rejects the possibility that there were more than one formation and suggests that the question is if the berachos are determined by the thought or the action that was carried out. There is one pasuk that suggests that there was a thought to create two, but the action that was carried out was only one.

The Maharsha says on that gemara, that just as there was a thought to create the World with the attribute of din and saw that the World would not stand, similarly, there was a thought to create Man and Woman separately like all the other creatures. It was apparent that Man would

be unbalanced and saddened so Man was created as one with the potential to bring themselves together as one body.

Man was created as one and not as two. The Torah states shortly after the creation of Man:

“ויאמר ה’ אלקים לא טוב היות האדם לבדו אעשה לו עזר כנגדו” (בראשית ב, יח)

Even within the creation of Man as one, there was a need for Woman. The World could not stand if they were created separately. However once they were created as one, it was described as “לא טוב “, not good for Man to be by himself.

It is without a question that this was the intention. There was no mistake or that Hashem changed his mind, chas v’shalom. It was essential that Man and Woman be created as one. It is my understanding that Man and Woman had to be created in a single formation to the extent that they were one body, as that would truly bind them as one.

Through the parallel of Torah Sh’Bichsav and Torah Sh’Baal Peh being Man and Woman respectively, there must be continuity to this thought. Torah Sh’Bichsav and Torah Sh’Baal Peh were to be created as two. It was understood that the World could not stand that way, and so the Torah in its entirety was created through one.

Torah Sh’Bichsav was created just as Man was created, and then Hashem said, it was not good by himself. Man personifies the concept of one who gives. Without the ability to give, Man is unable to exercise his will. Similarly, Torah Sh’Bichsav is to be interpreted by Torah Sh’Baal Peh.

The separation of Man and Woman as well as Torah Sh’Bichsav and Torah Sh’Baal Peh is a state to enable unity in a way that closest resembles the only true one, Hashem. While nothing can be one as Hashem, it is evidently clear that Torah and Man were created in a way that they should mimic closely.

Through the hitting of the rock Moshe Rabbeinu further separated the relationship between Torah Sh’Bichsav and Torah Sh’Baal Peh. A major role in our lives is to unite the two, Man and Woman which is the two parts of Torah.

There is a wonderful Dvar Torah in the Tashbetz Katan (465) that explains many connections between the receiving of the Torah and marriage. To name a few:

• · Just as Bnei Yisroel fasted before Matan Torah so too the Chassan and Kallah fast
• · There are ten times that Bnei Yisroel is called Kallah, (seven times in  שה”ש and three times in other seforim. There must be a connection between the seven and three)
• · Those ten times are keneged the Aseres HaDibros
• · As well as the ten people needed to make the shevah berachos which we learn from Boaz.
• · Just as the even of the Aseres HaDibros were handed over, so too a Chassan gives his Kallah her kesubah
• · “חתן על כלה” בגימטריא “התורה”
• · “חתן על כלה” בגימטריא “תרי”ג” וגימטריא “משה רבינו”

The marriage between Man and Woman is to bring these two separate individuals together. To unify themselves, to be as close to one body as possible. On the chag of Shavuos, there is also a marriage between Torah Sh’Bichsav and Torah Sh’Baal Peh, just as there is by Man and Woman.

We saw from the Tashbetz and originally from Chazal, that we learn the law that the Shevah Berachos must be with ten men from Boaz. Boaz became the husband of Rus who was the great grandfather of Dovid HaMelech. On Shavuos we read Sefer Rus because she was m’gayer just as Bnei Yisroel did. We know that Mashiach is called Mashiach Ben Dovid. Rus represents the potential to bring the geulah. There is an obvious connection between the Shevah Berachos and Boaz. As we saw the Tashbetz notes that seven of the ten times that Bnei Yisroel are called Kallah are in Shir HaShirrim. He is making a connection between the number seven which personifies the attribute of Malchus which is Shlomo HaMelech, who wrote Shir HaShirrim. The Tashbetz is directly making a connection between the ten people needed for the Shevah Berachos and the Asres HaDibros.

Rebbi Akiva is called the Av of Torah Sh’Baal Peh, he was the son of a ger. Dovid HaMelech comes from Rus who was a geuris and from Yehuda and Tamar. Rus was a Moavis who came from the Lot and his daughter. Dovid HaMelech had Shlomo HaMelech through Bat Shevah. We see a theme that Torah Sh’Baal Peh comes from outside of the norm of Bnei Yisroel. Coming from gerim and from prohibited relations. This is because Torah Sh’Baal Peh is the choshech and that which is lacking and imperfect. This is how Torah Sh’Baal Peh binds with Torah Sh’Bichsav.

I want to suggest that the Shevah Berachos are the Torah Sh’Baal Peh as they are learned from Boaz, and the Aseres HaDibros is the essence of Torah Sh’Bichsav. In this relationship we see how they can become one. Therefore it is understood that the geulah will come through the yichud of Torah Sh’Bichsav and Torah Sh’Baal Peh.

The whole world stands on these principles. The bond between Man and Woman is connected to the bond between Torah Sh’Bichsav and Torah Sh’Baal Peh. This model extends to Klal Yisroel as well. In this relationship, Hashem is the Chassan giving to Bnei Yisroel. If we are lacking unity, we are not a vessel that is capable of receiving the Torah. That is why at the time of Matan Torah, all of Bnei Yisroel were m’gayer. They all became new people…without any blemish…nothing between them.

In the other relationship between Torah Sh’Bichsav and Torah Sh’Baal Peh, if the Torah Sh’Baal Peh doesn’t properly interpret the Torah and complete the relationship, there will be a lacking, a distancing. The sfaykos that came from the hitting of the rock caused more difficulty in understanding Torah Sh’Baal Peh. There is a great need to understand it and then apply it to the Torah Sh’Bichsav. Without this, the balance of giving and receiving is off.

On Shavuos we are in a way “renewing our vows”. We accept the Torah as we did the first time. Had we accepted the Torah fully and did everything we could do, in regards to unity as Klal Yisroel and in our learning of Torah, making it shalaim, we would have had the geulah. This year we should go and m’gayer ourselves! Remove the sinas chinum and truly embrace all of Bnei Yisroel. Make Klal Yisroel a kli kibbul that can properly accept the Torah HaKedoshah. Then take the beautiful Torah, the holy of holies. Learn it and treasure it. Unite the Torah Sh’Bichsav with the Torah Sh’Baal Peh. Let the true will of Hashem Yisborach be “מלא הארץ דעה “, and the World will see clearly the Torah for what it is.

The name of an object or person describes its essence, and the names of the paryshiyos are no exclusion to this idea. Consequently, parshas Acharei-Mos is more than the beginning of the parshah, it is the nature of the parshah as well. The parshah begins with Hashem telling Moshe to warn his brother Aharon that he should not repeat the ways of his children who perished. Rashi explains that Rebbi Eliezar Ben Azariyah would compare this to a sick person who goes to a doctor. The doctor tells him that he should not eat cold food and that he should not lay in the mildew. Afterwards, another person comes to the doctor and the doctor says that he should not eat cold food and lay in the mildew so you do not die like the first person.  This additional explanation will inspire the second man more than the first person. Thus, Rashi concludes that this is why the Torah tells this to Aharon HaCohen; to teach him in a way that he will be compelled to listen. Let us take a step back for a moment and look back at Parshas Shemini where this incident occurred.

In Parshas Shemini, the karbanos are brought on the eighth day of of the inauguration of the recently erected Mishkan. The Torah then relates that two of the sons of Aharon HaCohen, Nuduv and Avihu brought their own ketores offering. They decided to do this independently  without any commandment to do so.  As a result, they were punished rather than praised for their actions. Chazal tell us Nuduv and Avihu sinned when they drank wine prior to entering the Beis HaMikdash. A question appears; why would the Torah punished the children of Aharon HaCohen when the prohibition of drinking wine in the Beis HaMikdash is written following their death? One possible explanation is that they were punshied for not being careful in something that they knew was wrong. You could ask, how could they have been careful…they didn’t know it was prohibited! The answer is that they should have known that it is inappropriate go into a place of kedushah in a state that is impure. Wine is something associated with temptation, and is often used improperly. For example, a nazir does not drink wine when he saw what happened to a sotah as a result of intoxication.  As with all aspects of our lives, it is our duty to take mundane items, like wine, and sanctify them through Torah and mitzvos.   Even within the 613 mitzvos the Torah still leaves room to take your life a step further.  And that step is  kedushah.

Although wine led Nuduv and Avihu to their sin, their actual sin was bringing a ketores without being commanded to do so. While they may have had great intentions of doing Hashem’s will, in reality they acted against it. What was so wrong about bringing something that wasn’t commanded? The language that the Torah used to describe their offering was “aish zaruh” or foreign fire. Their act was considered foreign  because it was not commanded. There is a great difference between acting in a way that is l’fnim mishuris hadin, or beyond the letter of the law. The Torah is complete and perfect in every way, therefore when one tries to add to it they will inevitably retract from it. In our Avodas Hashem, we must be careful to follow the actual obligations of the Torah and to not create our own interpretations.

Why must the great Kohen Gadol Aharon HaCohen need to have his own children die in order to teach him to obey the specific prohibition of entering the Kodesh Kadushim during the year!? We are talking about the brother of Moshe Rabbeinu, the greatest man to ever live.  Now we may begin to understand the question we initially raised, why must Aharon HaCohen be taught such a serious lesson, wouldn’t telling him be enough?

Parshas  Acharei Mos, literally “After Death”, refers to the children of Aharon HaCohen, and perhaps contains a deeper meaning.  When people reach the end of their life, they engage in the deepest personal reflection imaginable.  Their life flashes before their eyes, and they examine their lives, their experiences, their relationships.  Indeed, our own mortality drives us to examine ourselves on a regular basis, lest we reach the end of days with no concept of who we are or what our purpose is.  It is this idea, the idea of deep reflection, that we learn from Parshas Acharei Mos. Aharon learned through the death of his beloved, holy children, the importance of learning from, and moving on from experiences.  We can be told the most important lessons from the most important people, but nothing teaches like Experiences.   And what better day, the day designated by G-d himself, to reflect, learn, and move on from our experiences but Yom Hakippurim.  That is why we learn Acharei Mos for Yom Hakippurim.  That is why Aharon HaCohen, and Klal Yisroel, needed this lesson.

That is truly the pasuk in the other parshah of this week, Parshas Kedoshim. The pasuk tells us “קדשים תהיו.” While there is a discussion as to what the specific mitzvah is, the basic idea is to make one’s self holy. A famous explanation of קדשים תהיו is that one should  מקדש עצמו במותר לך meaning to sanctify ones-self by that which is permitted to him. As was touched upon earlier this should never lead to one’s own interpretations of the Torah, only expressing great care in their observance to mitzvos. This idea of becoming kadosh is a deeply rooted desire of Klal Yisroel and it must be expressed through mitzvos. Otherwise it will be used improperly as we saw by the sons of Aharon HaCohen. These parshiyos are usually found during the time of Sefiras HaOmer, between Pesach and Shavuos. This is a time where we grow in preparation for the acceptance of the Torah once again. This is the time where we also observe mourning for the students of the great Rebbi Akiva whom were said to not have shown proper respect to one another. The greatest thing that we can do in this time in preparation for the acceptance of the Torah, as we grow from being like an animal (as the offering on Pesach is from food of the animals) to being like a Man (as the offering on Shavuos is from the food of Man) we should take extra measures to treat our fellow brethren with proper respect. The greatest chumros should be found in our Ben Adom L’chavayro as that is where we tend to lack. We think that the acceptance of Torah is just through our learning and davenning, it is also through the way we treat others. We should use this time to purify and sanctify ourselves before Yom HaKippurim where we come before Hashem. We should all be zocheh to grow in all ways through this period of time in our lives.

Following the lengthy wait Klal Yisroel are finally sent to leave Mitzrayim. After noting the unusual path that they were heading the Torah acknowledges the deed of Moshe Rabbeinu. Says the pasuk“ויקח משה את עצמות יוסף”, “And Moshe took the remains of Yosef”. The choice of the word va’yikach (coming from the word קיחה, to take) had always seemed unusual. Not only does the word va’yikach bother me but the fact that the pasuk uses the word והעליתם at the end of the pasuk in reference to the promise that was made. Additionally we need to explain why Moshe is pointed out as the one to “take” the remains. The pasuk could have written that the remains were taken, or nothing at all. It is no coincidence that Moshe is the one mentioned and that this pasuk is in fact something that must be mentioned. You may suggest that the Torah is coming to show that Klal Yisroel kept their promise. The idea of establishing a relationship through a promise and later showing its completion is the ultimate adherence to one’s word. The Midrash Tanchuma says that Moshe went to find Yosef however the Midrash asks how did Moshe know which aron was his. Says Moshe Yosef Yosef it is time that the Holy One Blessed Be He is to redeem his people….If you reveal yourself – good, if not I am clean of my promise. Immediately the aron shook and Moshe took Yosef and went on his way. That is a loose translation of the Tanchuma which clearly states that Moshe was concerned about keeping the promise, and they he put in the necessary effort. To add to this idea the Midrash Rabahsays a beautiful idea that exemplifying the act of Moshe. Yosef had buried his father because he was obligated as his son, Moshe was not from the tribe of Yosef (he was from Levi), says HaKadosh Baruch Hu, just like you (Moshe) were not obligated to bury Yosef, I will reciprocate and bury you even though I am not obligated to do so. This act of Moshe earned him burial by Hashem. What was so great about this action? The Midrash bring the pasuk in Mishleiחכם לב יקח מצות as all of Yisroel were involved in silver and gold Moshe was involved in the remains of Yosef. The question as I had already mentioned is also asked by the Yidai Moshe on Midrash Rabah, he asks why doesn’t the pasuk say ויעל as the and of the pasuk uses that language. He answers by saying that Moshe took the remains in place of taking the gold and silver that they had taken from the Egyptians. This answer is greatly emphasizes the actions of Klal Yisroel although it is hard to say that the pasuk is pointing out such a contrast when the Torah is not talking about their actions. We see twice in the previous parshah reference to the money. The first time is the commandment to do so and the second is in its execution. There seems to be no emphasis on a great involvement in this. The truth is that even if there was it still doesn’t explain what was going on at the time of this parshah. I’m left with a question that I feel is greater than its answer, and I prefer to keep it that way.

The greatness of Moshe’s actions is clearly pristine. The words of Chazal explain that Moshe was zocheh to burial by Hashem himself due to his actions. As was already mentioned there must be a greater significance beyond the fact that Moshe did something that no one else was willing to do…isn’t that what Moshe was all about? The Chazal quote a pasuk in Mishlei that expounds upon the grandeur of his actions, חכם לב יקח מצות. On that pasuk the Baal HaTurim comments that the gematriah of Mitzvos is 612 (if you spell out each letter as he explains), which is the same as the words תלמידי חכמים. It is without question that there is a connection with the word Mitzvos and the 613 Mitzvos in the Torah. It is also interesting to know that the gematriah העצמות is Torah. Additionaly the word atzmos contains the mitzvos. In fact perhaps it is that the עין or eye of the Torah is Mitzvos. That means that the 70 interpretations of Torah as well as its sense of sight is associated with it intrinsic value. The word atzmos means both bone and core or essence. That means that the Talmidei Chachamim and the Mitzvosand the eye of the Will of Hashem is the essence (העצמות).

A simple explanation of the connection with the pasuk in Mishlei is that the Chacham is the greatest physical embodiment of the Will of Hashem. He dedicates his life to seeking the truth and carrying it out. His lev is the force that drives you. The blood that runs through your body is the life force that enables your body to function. The heart pumps the blood throughout the body to that which needs it. The heart pumps constantly beat after beat without any other intention. The lev is the source of the carrying out of Hashem’s will. It is the mind that contains the consciousness and the greatest essence of what defines you to be a man, but it is the heart that carries on the duties with such consistency. This idea is clearly personified by the fact that the Torah is in fact lev as it begins with a beis and ends with a lamed, this is the source of every heart. The will to live, to carry out the Will of Hashem is imprinted in the genetic code of our heart. It is the Chacham who not only functions in his flesh but in his will as well. It is the one who thirsts for the opportunity to enhance his relationship with his Maker that will gladly leap to the endless offers at hand. The feeling of satisfaction never quenches the yearning for more.

There are two more pieces to the puzzle before us that are still unclear. The greatness of the remains of Yosef in reference to the exile from Egypt, and why it is followed by the description of the Annunai HaKavod that guided Klal Yisroel. Pirkei D’Rebbi Eliezer says that when Moshe attempted to place his hands on the water and nothing happened. He then looked at his bris milah and at the aron of Yosef and at his staff that had engraved in it the explicit name of Hashem and it didn’t accept. Answered Moshe to Hashem, the water won’t listen to me. Immediately the revealed Hashem in his honor on the water and chased the water. Explains the Radal on this that it is clear from Mechiltah that it is the merit of the remains of Yosef that the water was split, as is hinted by the language that he tilted his hand, what was in his hand the remains of Yosef were in his hand.  Now we see that the zchus of Yosef and the Mitzvah of taking his remains is what allowed the splitting of the sea. If that alone is the reason why is it that Moshe had to say to Hashem that the water would not listen to him? Only then Hashem came and the water broke apart. The Mechiltah brings out this point even clearer through a mashal. A king has two gardens one inside of the other. A gentleman comes and purchases the inner garden from the King. The new owner approaches the outer garden attempting to enter into his newly acquired property with little success. The King’s guard is resisting and refuses to let the owner in. The owner explains his situation and that the King said so. This loyal guard is not willing to just hand over to anyone who claims the right to the garden. The owner shows the guard the King’s seal which had obviously been given from the King. The guard continues to refuse to allow the owner to enter. Finally the owner asked the King himself to come and speak to the guard, with promising results. The owner questions the guard as to why he resisted when he had requested in the name of the King. The guard responds it is not because of you that I am leaving it is because of the King. This Mechiltah is a startling one and surely needs explanation. The Mechiltah ends by citing the pasuk הים ראה וינס, it is not before you that I ran but מלפני אדון חולי ארץ מלפני אלוה יעקב ההופכי הצור אגם מים חלמיש למעינו מים. Just as we are servants of Hashem so too are the bodies of land and water that fill this world. Everything that exists functions under the rule of the King of Kings. Although our role in this world is dominant over other creations we are still only servants of Hashem. We do not control this world we may present the Will of Hashem thus utilizing our role to continue to carry out the Will of Hashem through his Name. The power of a servant is only is as great as his Master wills, no matter how great a servant he is not the King. It is when you are executing the request of the King where you have done everything in your capacity but fall short. Within that capacity you are given the priviledge to call upon the King to finish that which you had started. It is embedded within the will of the King that your abilities include the chance to request the presence of the King. The fact that the aron of Yosef is in the hand of Moshe as he stands before the yam, shows that his action of taking the remains of Yosef as well as Yosef himself are the extent to which Moshe was able to split the yam. Without that action Moshe would have been lacking in his pursuit to follow the orders of the King and it would be a disgrace to request the King for such a reason.

The fact that this noble act of Moshe is found next to the description of the Anunai HaKavod still needs explanation. Within the approach we had in regards to the splitting of the sea we can begin to understand this as well. The Chazal say a very perplexing the statement about the aron of Yosef. I first want to note that the pasukdoes not actually say that the remains of Yosef were in an aron rather the Targum Yonasan Ben Aziyaldoes translate it that way. Why is it so important that the remains of Yosef be kept in an aron? The Chazal tell us a conversation between the nations of the world and Klal Yisroel. Says the Mechiltahthat with Yosef came the aron, the shechinah, the Kohanim, the Leviim, Yisroel, the seven Anunai HaKavod and no more!? Rather the aronof Yosef went with the aron chai HaOlamim. Says the nations of the world to Yisroel: what is the greatness of the two arons? Yisroel responded to them this is the aron chai HaOlamim and this is the aron shel mais. It seems to me that the aron chai HaOlamim is the aron that held the luchos. The problem is that the luchos were not given yet and there is no aron. The truth is that the idea is still true it is simply referring to a conversation that took place in a later time. Assuming that is true why should that be the answer to the question of the nature of the arons. Furthermore isn’t it odd that we usually don’t usually consider a tzaddik to have a title of mais, of course he is no longer living in this world. The answer is that the Torah is the key to an immortal life, the remains of a person is not. The teachings that we have and the actions that they did still affect us today. The fact that there remains are here is not what is so great about them. Good so maybe we can say that is the explanation to the midrash but what does that have to do with why this whole idea is found next to the Anunai HaKavod. It is possible that the answer is when you do all that are capable of in the end you must realize that you are being led by Hashem. Yosef was dealt a life full of struggles and he stood up to all of them. Yosef is the one who overcame his Yetzer HaRato illicit relations, and to become an Egyptian, to question the winding path that he took through out his life. Yosef accepted all that he was given and was the B’chor Shor. The idea of the Anunai HaKavodis the constant presence of the will of Hashem, no questions. May we all be zocheh to follow the great paths that lay before us and swiftly bring in Mashiach Tzidkainu.

הוא אהרן ומשה אשר אמר ה’ להם הוציאו את בני ישראל מארץ מצרים על צבאתם. הם המדברים אל פרעה מלך מצרים להוציא את בני ישראל ממצרים הוא משה ואהרן (ו:כו-ז).  

“They are Aharon and Moshe whom Hashem commanded them to bring the Jews out of the land of Egypt… They are the speakers to Pharaoh the king of Egypt to take the Jews from Egypt, they are Moshe and Aharon” (6:26-7).

Why are the words “Aharon and Moshe” repeated twice and reversed, once putting Aharon first and the other time placing Moshe first? Also, in one instance it describes their locale as “the land of Egypt” and later simply “Egypt” omitting the word ‘land’, why?

Klal Yisrael were trapped in Egypt in two different ways. They were physically enslaved by the country, forced to perform backbreaking and torturous labor for them. Even more dangerously, they were spiritually subservient to the morals of Egypt. Although, they still kept many Jewish practices such as their names  and dress, nevertheless, Chazal tell us that they had fallen to almost the lowest level of impurity. Thus, the redemption would had to be twofold, from the physical shackles of the land and from its’ spiritual decadence.

A lifeguard was sitting in his watch-post monitoring the pool when suddenly he heard a commotion. Spontaneously, he dove in to save the drowning child. First he pulled the kid out of the water and then he proceeded to pump his stomach to get the water out of his lungs and thereby allow him to administer CPR. Now the child would live! It was a two step process, first he had to get the kid out of the water and then he had to get the water out of the kid! The second part is much harder. So too, the Kotzker Rebbe explains the Exodus contained two phases. The first element was  getting the Jews out of the land of Egypt and the second was getting Egypt (perversion) out of the Jews! Hence, a physical and spiritual redemption. The redeemers had both jobs at hand, to first remove the child from the water, and then to remove the water from the child!

Rashi explains based on Chazal that this verse states the names Moshe and Aharon twice and alternates whose name is first in order to signify that they were both equal in greatness in the field of putting in their full effort into bringing out their own potential. Now let’s put it all together!

The Daas Sofer explains based on the Kli Yakar that our verse talks of the two forms of Exodus which we have shown.

1 – “From the land of Egypt” refers to the leaving of the physical location.

2 – “From Egypt” refers to leaving the materialistic spiritual perversion of Egypt.

The job of liberating Klal Yisrael from these two forces was shared between Moshe and Aharon, with each one specifically in charge of one aspect. Aharon was the spokesman to Pharaoh and to the people, to help them leave physically. Moshe encouraged his people to spiritually want redemption from the perversion of Egypt, so that he could give them the Torah. He inspired their hearts to Avodas Hashem and served as their spiritual leader teaching them Torah and the way to serve Hashem.

Both jobs were vital for the redemption. Thus, the verse equates the greatness of Moshe and Aharon. When talking about their individual jobs respectively it puts the appropriate one’s name first, “Aharon and Moshe whom Hashem commanded them to take Klal Yisrael out of the land of Egypt” this was Aharon’s department, the physical redemption from the land. Next, “to take the Jews out of Egypt,” is the spiritual aspect, thus, the verse concludes by placing Moshe first!

Today’s Question: Unique Sin

Which sin is punished by death but in some cases by doing it multiple times you will no longer be punishable by the Earthly Court?

Yesterday’s Question: Moshe in the Torah

How many times does it say “Moshe” in the Torah (Chamishah Chumshey Torah)?

Our Answer:

The exact word Moshe without any prefixes appears in the Torah 614 times.
They asked R’ Chaim Kanievsky this question and he answered 614. They told him that he was wrong and off by two as they had found 616!
He laughed and asked them if they used a computer program to find their answer! “Indeed we did,” they admitted, “but how did Rebbi know?!”
His response is perhaps the most amazing part of the story: “Because there are 2 times that the Torah uses a word that is comprised of the same letters as “Moshe” but in fact has a totally different meaning! A computer cannot differentiate! The 2 places are Shimos 12:4, “Im yimat habayis mihiyos me’seh…”, and Devarim 15:2, “Shamot kol baal masheh yado…”!

Thus we have shown how one of our Gedoley HaDor is smarter than a computer! (In case you had any doubt!)

Today’s Question: Moshe in the Torah

How many times does it say “Moshe” in the Torah (Chamishah Chumshey Torah)?

Yesterday’s Question: The Great Song

How many songs are recorded in Perek Shira and what is the significance of this number?

Our Answer:

Perek Shira contains 85 songs. This number in Hebrew is Peh and means “open mouth.”

There are three general approaches as to how the delineated animals sing their songs. One mystical source states that the Administering Angel of each animal sings its’ appropriate verse before God. Another source says that the animals themselves sing their songs, in some way. And the third approach is that we humans, upon seeing and contemplating these animal’s qualities are inspirited to give these praises to Hashem!

A question is asked as to why man is not found in the list? One answer is that indeed this is not necessary for he is the one who is singing every one of the songs! Man’s job is to appreciate the beautiful world that Hashem created for him. Nature provides us with an appreciation and awe of Hashem’s beautiful and enjoyable designs. Thus the 85, Peh, songs emanate from the mouth of us humans who are inspired by Hashem’s greatness and thus open our mouths and sing to Him! In conclusion, the significance of the word Peh is that it connotes Song to Hashem!

Just some ha’uros on the parshah as I quickly read through. When I learn like this the style is usually kfeching the simple meaning of the words against the words of Chazal. Meaning to say even though I know the truth of the Torah, none the less I still need try to understand how Chazal came to their conclusion. Of course within the many punim of Torah there is no limit to the ways to explain a pasuk, none the less I would first like to understand the great understanding of Chazal first.

Almost right in the beginning of the parshah the pasuk says “וימת יוסף”, “Yosef perished”. It is quite troublesome to state this when the Torah just recorded this with the last pasuk in sefer Brayshis. Even if the pasukim were further away the question would still trouble me. Being that the pasukim are so close it only makes the question stronger. You can ask that it shouldn’t make the question stronger because this is a new sefer. True, but there is still a recollection of the first sefer. I think that the answer is that the first death was that of the Avos. Yosef was somewhere in between an av and one of the shevatim,^[1] by his death the era of the Avos also concludes. By beginning shemos with the leaving of Egypt and the passing of Yosef we are linking the two. The truth is we need to lo ok in to the leaving of Egypt first. It is a worthy observation that as the pasuk states there were seventy people who left. In saying so the pasuk adds on by saying “כל נפש”. Why say kol, which always comes to add to something? The end of the pasuk states that Yosef was in Egypt. Then we have the pasuk that says Yosef passed away. What a weird way to write that! First Torah accounts for all those who left Egypt, that is all seventy people and Yosef was in Egypt. Then say Yosef died and all his brothers and his entire era. Perhaps we need to look back and think a little bit. The reason why Yosef came to Egypt was due to his brother’s actions. It is therefore understandable to say that they are also responsible for Yosef having lived in Egypt. It is as if not only did the brothers cause the slavery in Egypt but also prevented Yosef from leaving Egypt. Yosef being the continuation of Yaakov, was unable to continue in his path. For he was left in to stay in Egypt. Due to their actions they caused Yosef to die in Egypt. Such a death also led to their death and all of their generation. It isn’t by rote that the pasuk lists the deaths of Yosef and then his brothers. This was the result of their actions that Yosef was destined to die and not be able to continue out of Egypt.

The Throwing Of the Males

The pasuk state that Paroh obligated the people of Yisroel to throw their newborn Male children into the יאור, or ya’or this body of water was the main sustenence for the people of Egypt. Isn’t it odd that the thing that personifies the source of nourishment be that which was used to exterminate these newborns!? It is of course also found in the dream of Paroh in the beginning of Parshas Miketz it is interesting that both of the cows come from the ya’or. Perhaps this can be explained from the yesod of the Arizal, he says that מצרים is also the word מיצר ים which a I have previously discussed is the greatest compression of physicality that we see. This nature of existence is given to the people of Egypt. As my great Rebbe Rav Nochum Lansky Shlit”a always says that it is seen in the names of all of the rulers they all have to do with physicality.

If you look at the word of מזונונות, Mezonos which means sustenance its root is זן. That is also the same letters as the root of the word זנות, Znus, which means illicit relations. This is most likely the exact opposite of sustenance. Things that sustain a person is not for the mere taste or enjoyment, but to satiate a person and allow them to function. Znus is the pure lust for endless pleasures. This is Egypt. Egypt is the source of all of the exiles that the People of Yisroel experience until today. Their basis of existence is a culture of pleasure and physical indulgence. This is also seen in the Mummification process that they do to all their dead. They believe so strongly in the importance of physicality that it should be preserved even after death.

There is a discussion in the Midrash what does the pasuk mean when it says ותרא אתו כי טוב ההוא, one opinion that of R’Meir says that Tov or good was his name. Another opinion sugest that he was נולד שכהוא מהול, which means he was born circumcised. Finally another opinion, that of the Rabanan states that when he was born נתמלא כל הבית כלו אורה, the entire house filled with light. An amazing thing, all of them. The first suggest that he himself was Tov. The Zohar says on that opinion that in fact his tov is the same as the tov of Brias HaOlam.

The Torah writes that Yocheved was able to hide Moshe for three months but no more. Says Rabbeinu Bachyah that the day of the conclusion of the three months was Shavuos Says the Zohar on the account of the תבת גומא that it is hinting to the ארון that will carry the sacred luchos habris. Says the Zohar that just like the tayvuh was constructed with soft inside and a tought outside so too was the Torah it containing both the positive commandments and the negative commandments as wlell. It is my opinion that the positive commandments represents the the inside of the taivuh and the negative mitzvos representing the outside of the tayvuh. It is the positive mitzvos which are to bring further ahavah to Hashem that is an internal closeness. it is that of the negative commandments which represents the outer shell, that which protects the Torah and its values.

Moshe Rabbeinu who personifies that of the Written Torah as opposed to his brother Aharon who represents the Oral Law. That is why of course Moshe was born circumcised but at the same time was unable of properly speaking with his mouth. The bris milah is of course the words millah which literally means a word, that is the connection as is well known between the bris of the mouth and the milah.

The Males of the nation of Yisroel are being tossed in to the ya’or. It is Moshe who is sailed down the same place. It is perhaps the aspect of the aron that is the vessel that carries Moshe. The din is that all that carry the aron are carried. Perhaps through the ya’or and its journey Moshe and the aron was rescuing the helpless children as his beginning of opposition to the rule of the Paroh. Even in a infantile state Moshe was destined to redeem the People of Yisroel, and so he did.

We are not all Moshe, that is clear. Know that we all have a capacity to redeem the People of Yisroel. Not only do we have such a capability but it is our responsibility to do so. We should are be privileged with the assistance of Hashem constantly to realize our strengths. To find the place that we fit in where no one else does. Take that and run with it! It is all up to us, let’s go!

He Was Good

As I already mentioned the pasuk calls Moshe tov. The Gr”a says that if you take the words of the Shema, there are five words before the word echad. There are six words following the word echad. Those five words represent the Five Books of Moshe, and the six represent the six orders of the Mishnah. Rebbe Akiva who passed away saying the word echad of the Shema shows that he is the one that connects these two entities together. As my great Rebbe Rav Nochum Lansky Shlit”a puts it he is the av of Torah Shel Ba’al Peh. I wanted to add that we see that Moshe is called tov, which is gematriah echad. That means that even though Moshe is Netzach which is the written code, and he is still the source of the oral law. That goes well with the opinion that tov means that Moshe was born circumcised, because he was without a blemish in his bris but he was incapable of clear speech, further personifying the attribute of the written code.

1. Look in the Prushus D’Rachim for further deatil about this thought. [↩]

ותקרא שמו משה ותאמר כי מן המים משיתיהו (ב:י).

“…and she called his name Moshe stating, ‘on account that I drew him from the water’” (2:10).

When one analyses the name of Moshe Rabbeinu, there are many interesting insights and revelations that may be gleaned.

The Maharsha (end of Chullin) is bothered by the following question. If Basya was trying to call this child whom she had drawn out of the water with a name expressing that event, then his name should have been Nimsha or Masoy, the drawn out person. Why call him Moshe which translates as “he will draw others?”

He explains that Moshe’s name refers to the fact that in the future he would be involved in saving and bringing out the Jewish people from Egypt. Thus his name in fact does refer to drawing others out! However, this explanation seems to be contradicted by the very verse itself! It says that her justification for the name was because “she drew him out!?”

The Seforno ties everything together by adding vital clarification in how to read our verse. Basya called him Moshe because she recognized that Hashem had guided her to draw him out, in order that he should live on and dedicate his life to saving others. Divine Providence allowed him to be saved, to perform the special task of caring for others. Now everything is well understood!

This is the purpose of life and in this merit one can save one’s own life. We are here to help others and to focus on how we can make other people comfortable and happy. We strive to be sensitive and caring to other people’s needs.

R’ Yitzchok Volozhin (Introduction to Nefesh HaChaim) writes that his illustrious father R’ Chaim Volozhin constantly taught him to be sensitive to the pain and needs of others in order to help them. He would say, “this is what man is all about, he wasn’t created solely to focus on himself. You should dedicate yourself to assisting others to your full ability!”

There are many resources that we possess which we can share with others. Whether it’s time, assistance, support and encouragement, or just a smile or a good word, they are all unimaginably helpful.

The Binah LeItim explains the words in Avos, “If you have Torah knowledge which you have acquired, Al Tachzik Tova L’Aztmecha, (the simple meaning is “do not take credit for it”, for it is from Hashem) don’t keep this precious commodity to yourself, rather share it with others!”

This is the message of Moshe. The epitome of a Jew and of proper living is a focus on pulling others out of troubles and sadness and helping the world become a more pleasant and happy place to live.