www.torahactionlife.com בּסדCOMMUNITY PARASHA SHEET אהיה כּטל לישׁראל אהיה כּטל לישׁראל אהיה כּטל לישׁראל אהיה כּטל לישׁראל אהיה כּטל לישׁראל ה כּטל לישׁראלVAEIRA 28 th TEVET 5777 Shabbat begins: 16:26 Shabbat ends: 17:33 This week’s edition is sponsored Lehatslachat Moshe Ben Rav Yitschak Hakohen Vechol Mishpachto RABBI JONATHAN TAWIL DIRECTOR, TAL Patience Is A Virtue! The Gemara (Bava Metzia 85a) tells how R' Chiya taught Torah to young children. He would plant flax, spin thread from the flax, weave nets, trap animals, skin the animals, and make parchment from their hides, upon which the words of the Torah would be inscribed. Our Sages ask why R Chiya needed to go through such a lengthy process. Would it not have been easier to buy the parchment, or even better, a Torah scroll? At the end of last week’s Parasha, Moshe went to Pharaoh to ask for the Bnei Yisrael to be relieved of their duties in order to serve Hashem. Pharaoh responded by making life even more difficult for the Bnei Yisrael and Moshe complained to Hashem regarding his lack of success. Since Moshe had come on the scene, things had only got worse, not better. Moshe asked Hashem why? Hashem allayed Moshe's concerns by telling him that things were just getting started. This is the lead up to this week’s Parasha where (according to Rashi's understanding) Hashem began to reproach Moshe: Vaydaber Elokim El Moshe – And the Almighty (Elokim) spoke to Moshe. Whenever the Torah uses the word Vaydaber, it refers to harsh words. Similarly, the word Elokim refers to Hashem in judgement. Hashem told Moshe that He had appeared to the Avot – Avraham, Yitschak and Yaakov and they had never questioned His actions. Why was Moshe questioning Hashem? The Gemara Sanhedrin (111a) explains sighting examples where the Avot were faced with challenges yet never ques- tioned Hashem.. When Avraham sought to bury Sarah, he could not bury her until he bought a plot for a very high price from Efron. Similarly, Yitschak sought to use wells his own father had dug and was not permitted to by the local shepherds. With regards to Yaakov it states: “And he bought the part of the field where he had pitched his tent from the sons of Hamor” (33:19). Notwithstanding the problems they faced, none of the Avot questioned Hashem. Thus, Moshe rather than questioning Hashem should have followed their example. Why is it that Hashem chose these specific examples to show the forefathers unquestionable belief? Surely there are others better examples, such as the Akeida - binding of Yitschak! Avraham was promised children through Yitschak, yet he was told to sacrifice him. Yitschak was not told about this from G-d, yet did not question anyone and told his father to bind his hands so he would not struggle. Similarly why didn’t Hashem tell Moshe how Yaakov reacted to the incidents with Yosef! Our Sages explain that it is with these examples that we see how much faith they had. The Akeida tells us how Avraham had faith, but that is all! G-d spoke to him, there was nothing to question! But when he gets home having passed his test, his wife is dead. And when he attempts to bury her, he realises he has no real place of his own. He must find her an honourable burial place. Yitschak is told the land will be his. He goes to the wells his father had so diligently dug up and finds them closed up. It seems all his fathers efforts were for naught. He doesn’t despair, or question G-d; rather he digs the wells anew. Yaakov was promised the land. He arrives back in Eretz Yisrael and needs to pay to pitch a tent. When we know someone is watching, or that we are being tested, we put on the best display of our efforts as possible. But these are inaccurate. The true gauge of faith is in the mundane, where we think we are alone. Hashem's message to Moshe was that although they were tested with
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בסד
COMMUNITY PARASHA SHEET
אהיה כטל לישראל אהיה כטל לישראלאהיה כטל לישראל אהיה כטל לישראלאהיה כטל לישראל אהיה כטל לישראל
This week’s edition is sponsoredLehatslachat Moshe Ben Rav Yitschak
Hakohen Vechol Mishpachto
RABBI JONATHAN TAWILDIRECTOR, TAL
Patience Is A Virtue!
The Gemara (Bava Metzia 85a) tells howR' Chiya taught Torah to young children.
He would plant flax, spin thread from theflax, weave nets, trap animals, skin theanimals, and make parchment fromtheir hides, upon which the words of theTorah would be inscribed.Our Sages ask why R Chiya needed togo through such a lengthy process.Would it not have been easier to buy theparchment, or even better, a Torahscroll?
At the end of last week’s Parasha,Moshe went to Pharaoh to ask for theBnei Yisrael to be relieved of their dutiesin order to serve Hashem. Pharaohresponded by making life even moredifficult for the Bnei Yisrael and Moshecomplained to Hashem regarding hislack of success.Since Moshe had come on the scene,things had only got worse, not better.Moshe asked Hashem why?Hashem allayed Moshe's concerns bytelling him that things were just gettingstarted.This is the lead up to this week’sParasha where (according to Rashi's
understanding) Hashem began toreproach Moshe:Vaydaber Elokim El Moshe – And theAlmighty (Elokim) spoke to Moshe.
Whenever the Torah uses the wordVaydaber, it refers to harsh words.Similarly, the word Elokim refers toHashem in judgement.
Hashem told Moshe that He hadappeared to the Avot – Avraham,Yitschak and Yaakov and they had neverquestioned His actions. Why wasMoshe questioning Hashem?The Gemara Sanhedrin (111a) explainssighting examples where the Avot werefaced with challenges yet never ques-tioned Hashem..
When Avraham sought to bury Sarah, hecould not bury her until he bought a plotfor a very high price from Efron.Similarly, Yitschak sought to use wellshis own father had dug and was notpermitted to by the local shepherds.With regards to Yaakov it states: “And hebought the part of the field where he hadpitched his tent from the sons of Hamor”(33:19). Notwithstanding the problemsthey faced, none of the Avot questionedHashem. Thus, Moshe rather thanquestioning Hashem should havefollowed their example.
Why is it that Hashem chose thesespecific examples to show theforefathers unquestionable belief?Surely there are others better examples,such as the Akeida - binding of Yitschak!Avraham was promised children throughYitschak, yet he was told to sacrifice him.Yitschak was not told about this fromG-d, yet did not question anyone andtold his father to bind his hands so hewould not struggle. Similarly why didn’tHashem tell Moshe how Yaakov reactedto the incidents with Yosef!
Our Sages explain that it is with theseexamples that we see how much faiththey had.
The Akeida tells us how Avraham hadfaith, but that is all! G-d spoke to him,there was nothing to question! But whenhe gets home having passed his test,his wife is dead. And when he attemptsto bury her, he realises he has no realplace of his own. He must find her anhonourable burial place. Yitschak is toldthe land will be his. He goes to the wellshis father had so diligently dug up andfinds them closed up. It seems all hisfathers efforts were for naught. Hedoesn’t despair, or question G-d; ratherhe digs the wells anew. Yaakov waspromised the land. He arrives back inEretz Yisrael and needs to pay to pitch atent.
When we know someone is watching, orthat we are being tested, we put on thebest display of our efforts as possible.But these are inaccurate. The truegauge of faith is in the mundane, wherewe think we are alone.
Hashem's message toMoshe was that althoughthey were tested with
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אהיה כטל לישראל אהיה כטל לישראלאהיה כטל לישראל אהיה כטל לישראלאהיה כטל לישראל אהיה כטל לישראל
harsh tests, they never questioned Me.You are also on a high level and shouldnot question.
Yet, there seems to be a more subtleunderlying message that Hashem wasportraying at the same time.
On the surface Moshe had a goodargument; why indeed did Hashem askhim to announce the "impending"salvation, only to have the Bnei Yisraelundergo a worsening of conditions anda frustratingly long time lapse before theactual redemption?
The Mishnah (Avot 6) lists 48 qualitiesone must acquire in order to learn Torahproperly. The thirteenth way is Beyishuv - by sitting.
Western culture has taught us to look forimmediate results.
"Lose 20 Kilos in 30 days."
"Turn £1,000 into £10,000 in just hours aday." Something inside says it's toogood to be true, yet the allure of almostinstantaneous satisfaction is difficult toresist.
With Torah (as with most other things inlife) there is no free lunch.
"If someone tells you, 'I have not toiled,yet I have acquired Torah knowledge -don't believe him”. (Megillah 6b)The only way to become a trueconnoisseur of Torah is to sit and learn.Today we can load Shas onto ourI-Phones, and learn the daf while drivingto work, but to true Torah knowledgethere are no shortcuts.
Perhaps this is why Hashem madethings happen so slowly at first. If He sodesired, He could have delivered us ona moment's notice. But doing so wouldjust have served to reinforce ourperpetual quest for things to happen in
an instant. Hashem needed us to knowthat becoming the People of the Bookmeant measuring success in small,consistent steps, not by leaps andbounds.This was the message to Moshe. TheGeula is a process. There is much to betaken in and learnt from this process.Appreciating Hashem and learningTorah also takes time – have patience.
We can now understand why R Chiyahad to go through such a long processwhen writing out the Torah. He wastrying to impress the students with thecorrect attitude towards Torah study: Ifit comes too easily, it's not worthanything. If you want your Torah to bemeaningful, you've got to toil withpatience and with unending diligence.
Shabbat ShalomLirfuat Shelaima Elisha Ben Ayala
I have seen a nice Dvar Torah by RabbiLabel Lam regarding the power ofcommunication that I want to share withyou. In this week Parasha the Torahsays: And Moshe spoke before Hashemsaying, “They, the Children of Israel willnot listen to me and how will Pharaohlisten to me and I am of damaged lips”.(Shemot 6:12).Moshe was not born withmisshapen lips but the Midrash(Shemot Rabba 1-26) brings that oneday Moshe took away the crown fromthe head of Pharaoh and he threw it onthe floor and Pharaoh was very angry athim - he even wanted to kill Moshe, buthis adviser told him not to kill him
because he was only a child and didn’tdo this action on purpose. Pharaohsought to discover the intentionsbehind Moshe’s act. He sent for 2buckets, one containing coal, the othercontaining gold. These were put beforeMoshe, with the assumption that ifMoshe chose the gold, it would signifyhis desire to take over Pharaoh’skingdom. Choosing the coal wouldsignify innocent intent. Moshe reachedfor the gold, and at the critical momentprior to touching it, an angel moved hishand to the coal. Moshe instantlybrought it to his lips, thereby damaginghis mouth and future oratory skills.Hashem said to Moshe, “See, I havemade you a master over Pharaoh, andAaron your brother shall be your spokes-man. You shall speak everything that Icommand you, and Aaron your brothershall speak to Pharaoh, that he shouldsend the Children of Israel, from hisland. But I shall harden Pharaoh’s heartand multiply My signs and My wondersin the land of Egypt. Pharaoh will notheed you, and you shall put My handupon Egypt; and I shall take out Mylegions-My people the Children of Israel-from the land of Egypt, with greatjudgments. And Egypt shall know that Iam Hashem, when I stretch out Myhand over Egypt; and I shall take the
Children of Israel out from among them.”(Shemot 7:1-5)What is the nature of Moshe’scomplaint? He correctly claims that theChildren of Israel and (how much moreso) Pharaoh refuse to listen and then hegoes back to an old argument andstates again that he has damaged lips.Why does he regress? Is this arestatement of the “unworthiness forleadership” argument? That wasresolved earlier and Moshe had alreadyaccepted the mission. Is the problemwith the recipients of the “message” orwith imperfection of the “messenger”?In that strategy meeting betweenHashem and Moshe, we may find theanswer to Moshe’s objection and a clueto the nature of his problem.1-He is assured that he is a master overPharaoh, and his brother will be hisspokesman.2-He is commanded to carry out themission.3- He’s given certain talking points; likeinsisting that Pharaoh send the Childrenof Israel out of Egypt.4-He is informed that there will not beinstant results. There will be some footdragging on Pharaoh’s part. A steepprice will be exacted in theform of compounding
“plagues”.
RABBI MORDECHAI FHIMARABBI OF ANSHEI SHALOM
BEIT HAMEDRASHCommunication
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HALACHA RABBI ELI MANSOOR
The Navi (Prophet) warns regardingspeech on Shabbat: "V'Daber Dabar"-(From speaking talk). The Hachamimderive from this phrase that one'sspeech on Shabbat should be differentthan his speech during the week.Rambam understands this to mean thatit is prohibited to speak on Shabbatabout activates which would be forbid-den to perform on Shabbat-whether byTorah or Rabbinic law. For example, onemay not say, "Tomorrow, I am driving toNew Jersey," or "Tomorrow I am flying toMiami." Since those activities cannot beperformed on Shabbat, it is alsoprohibited from saying it.
However, Tosafot have a differentunderstanding of this issue. They learnthat not only is it prohibited to speakabout prohibited activities, but it is evenprohibited to talk excessively about anymundane topic, such as news, politicsetc. They cite an incident in the Midrash,in which Rabbi Shimon rebuked hisgrandmother for talking too much onShabbat about any subject. The TalmudYerushalmi records that the Hachamimbarely permitted saying Shalom onShabbat. Of course, there is no issuewith talking words of Torah, Tefila andMusar.
Interestingly, Shulhan Aruch (307:1)records both the opinion of the Rambamand the Tosafot. It is important to knowthat the Aruch Hashulhan (Rav YechielMichel Epstein of Nevarduk, 1829-1908)understand the opinion of Tosafot, whohold that any excess speech isproblematic, as a preference and not asactual law. He proves this from thecomment of the Rema who adds that ifa person derives enjoyment from talkingabout permitted topics, he may do so.Clearly, if the issue was a bona fideprohibition, enjoyment would not be afactor to permit it. The fact that someonemay enjoy turning on lights does notjustify violating the Shabbat. Thus, eventhough the Halacha says that oneshould curtail his speech on Shabbat, it
is regarded as Midat Hasidut-thebehavior of the righteous.
The Mishna Berura (Rav Yisrael MeirKagan of Radin, 1839-1933) cites acustom of certain Sadikim to speak onlyin Lashon HaKodesh-Hebrew- onShabbat. Doing so enabled them toavoid idle speech. Other Sadikim wouldengage in a Ta'anit Dibur-a day ofsilence-every Shabbat. While this mayseem extreme for most people, thesepractices underscore the lofty nature ofShabbat. It is not just a day for rest andrelaxation. One should focus on theShechina and the pursuit of holiness.For most people, refraining fromspeaking during the Torah reading is achallenge, but for the Sadikim, the entireday of Shabbat was like one long Torahreading, and hence they refrained fromspeaking.
It is a bona fide prohibition on to speakon Shabbat about activities which areprohibited to perform on Shabbat. It ispreferable to refrain, in general, fromspeaking about mundane matters onShabbat, unless he derives specialbenefit from doing so.
5-In the end though even the people ofEgypt will know as fact that, “I amHashem”. Egypt then will have heard,but is that the goal? Is it all only toconvince Egypt?I have identified five critical ingredientsnecessary for effective communication.I like to call them the five “M’s” ofcommunication. Let’s check off theboxes and see which are accounted forand attempt to determine by theprocess of elimination, what the basiswas of Moshe’s hesitancy.1) The messenger: Moshe and Aaronare affirmed as the ones fitting tocommunicate.2) The message: The script, the text ofthe communication is tight and couldn’tbe clearer, “Let My people go!”
3) The motive: I don’t think it’s possibleto find a more-noble or just cause thanfollowing the precise dictates of theCreator-Hashem. Moshe doesn’t needto apologize to any creature or powerfor what he must do.4) The method: Sure it’s a tough loveapproach. “The words of the wise areheard when spoken softly” but they arebacked up by a big stick becausethere’s a lot convincing to be done.What’s left?5) The moment: When is the real
“teachable moment”? When will all ofMoshe’s concerns have been dispelled?The Sefas Emes offers the followingamazing insight, “Because the Childrenof Israel will not listen, therefore he wasof damaged lips…Speech is in exile as
long as the recipients are not ready tohear the words of Hashem…” He goeson to explain that to the extent that thelistener is unavailable, the words arehidden. The more ready and willing therecipients are the more open andrevealed the message might be. Thegreatest proof of this is found by thegiving of the Torah when the skyopened up and it was declared, “I amHashem…” it’s no mistake that that wasthe most pure moment of preparednessas we stood then poised to receive thehighest and holiest communication.
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STORIES OF CHACHAMIMRabbi Ephraim Navon -Machaneh of Ephraim
The gaon Rabbi Ephraim Navon Zatzalwas born in the city of Constantinople,where he and his friend of the same age,the gaon Yaakov Sasson, studied Torah
with their teacher Rabbi Alfandri Zatzal.Rabbi Ephraim continuously elevatedhimself in the rungs of Torah and the fearof Heaven, studying with extraordinarydiligence and perceptiveness. When hereached the age of marriage, he marriedthe daughter of the gaon Rabbi YehudahIrgaz Zatzal, at which time he and hisfather-in-law left for Eretz Israel andsettled in Jerusalem. Rabbi Ephraimremained isolated for 10 years, studyingthe entire Talmud with tremendousconcentration and in great depth. Duringthat time he also studied the works of theRambam and the Beit Yosef. Thus RabbiEphraim’s name became famous in theJewish world.
Sent by Rav Roshehien, Rabbi Ephraimleft Israel and returned to Constantinople,where he became the Rav of the city. At
the same time, he wrote his famous bookMachaneh Ephraim on various Halachot,a book that the Chida described as beingincredibly insightful and valuable. In facthis book was acknowledge by the entireTorah world, and even today both Mach-aneh Ephraim and its commentaries arestudied in yeshivot throughout the world.
In reading Machaneh Ephraim, one canclearly see the author’s extensivescholarship and wisdom. It is even saidthat Rabbi Ephraim could performwonders, knowing the sacred Names ofHashem and being able to use Kabbalahto save Jews from their hardships andillnesses. Rabbi Ephraim Navon passedaway on Nissan 26, 5491, as his soulascended to the celestial academy. Maythe memory of the tzaddik be blessed.
