Rabbi Reisman - Parshas Shemos 5774
1. The first Vort today is regarding the episode at the Sneh. As you know, Moshe Rabbeinu at the Sneh mysteriously tries to refuse HKB"H's Shelichos. What is even more mysterious is that first Moshe Rabbeinu asks questions and asks for details of the mission and only then does he refuse to go. Tzorech Iyun! Why does Moshe Rabbeinu behave this way?
Rav Yisroel Salanter (1810 - 1883) had three primary Talmidim. 1) The Alter of Slabodka (Rav Nosson Zvi Finkel 1849 - 1927), 2) Rav Naftali Amsterdam (1832 - 1916), and today I am quoting Rav Itzelle Peterburger (Rav Yitzchak Blazer 1837 - 1907). He said the following Yesod Gadol. It has to do with a Perek in Nach. As you know, Eliyahu at Har Hacarmel makes a test. He brings two Paros (oxen), one is offered as a Korban to Hashem and one is offered as a Korban to Bal and they are to see from where the Aish from Shamayim comes. Does it come onto the Korban to Hashem or to the Korban for the Bal. In preparing the two animals there is a Remez in the Posuk to something mentioned in the Medrash. That is that the second ox which was supposed to be taken to the Bal refused to budge and had a complaint to Eliyahu. The ox said look I and the other ox were raised in the same farm and ate from the same trowel, why should he be a Korban to Hashem and I be a Korban to an Avodah Zorah. To which Eliyahu responded, but through you Hashem's name will be glorified, there will be a Kiddush Sheim Shamayim through you. Because you will be offered on the Mizbaiach to the Bal and no fire will come down. The other Par on the Mizbaiach to Hashem, the fire will come down. Through both of you equally the Sheim Shamayim will be Miskadeish. The Medrash says that nevertheless the second ox refused to budge and Eliyahu had to take it against its will. The question is why didn't this ox trust the Navi Hashem, Eliyahu? If the ox had the brains to complain about being offered as a Korban to the Bal it should have had the same understanding to appreciate Eliyahu's response.
To that Rav Itzelle said the following Yesod. He said that sometimes there are occasions where we do something because we know that it is Ratzon Hashem, we know Hashem wants us to do it. Nevertheless we understand that it is to be done with reluctance, with hesitation. The Par understood what Eliyahu said. It was its job to be a Korban to the Bal, nevertheless such a mission should be undertaken with hesitation and reluctance. While it went, it went hesitatingly.
This reminds of an episode that occurred some 25 years ago in 1988. The Charedi political party was the Aguda and Rav Shach for reasons known to him decided to break off and create the Degel Hatorah faction. There was a meeting in Binyanei Hauma (The Jerusalem International Convention Center), a great meeting to announce the break off of Degel Hatorah. Rav Shach got up to speak. Rav Shach was overcome with emotion, wept, and couldn't say a word. He sat down and someone else spoke. He tried to get up a second time and again overcome with emotion he wept. He was sad that things had come to pass that he saw the necessity to make a Pirud (a division) among the Frum Yidden in Eretz Yisrael. Rav Shach in his behavior embodies this. Rav Shach understood that it was Ratzon Hashem to do it and he went about doing it. But he understood that it should be done with hesitation, reluctance, and he showed that to thousands of people assembled there that something like that should be done with hesitation.
In the Pachad Yitzchok in the Mamarei Pesach Maimar 56 he brings that Rav Itzelle said this in regards to Moshe Rabbeinu at the Sneh as well. Moshe Rabbeinu understood that he had to go on his mission, nevertheless he was being sent when he had an older brother Aharon that was not being sent. Aharon was a great man. So Moshe Rabbeinu understood that he had to go and therefore, asked for directions and instructions. Once he is ready to go he protested and he showed that he was going hesitantly and he has honor for the Kavod for Aharon Hakohen. Perhaps he protested too much but his behavior was this behavior. There are times we do something because we feel that it is Ratzon Hashem but we need to do it reluctantly.
Rav Itzelle would cry when he would see how people leave the Yeshiva to go to work. He said ok it is Ratzon Hashem for them to go for Parnassa and they are leaving the Yeshiva to do so. But why don't I see a greater reluctance, a greater hesitation. It is a B'dieved, let them show it. I may add that there are times that we need to punish a child perhaps even to hit a child, but it has to be done with reluctance, the child has to see it is a B'dieved it is something that we don't want to do.
This incredible thought from Rav Itzelle Peterburger goes back to an old Yesod we have discussed. That when you have a Mitzvah B'tzuras Aveira, when you have a Mitzvah to do such as Yibum but it is Tzuras Aveira because it involves marrying a sister in law something that would otherwise be a sin, a Mitzvah B'tzuras Aveira must be done with a clear Kavana L'sheim Shamayim. It is a different Darga, a different level of responsibility in the way that a person behaves. So this is the first thought for this week.
2. I would like to move on to a second thought but this begins with a story. The Ponovitche Rav (Rabbi Yosef Shlomo Kahaneman 1886 - 1969) was traveling in the United States making appeals for Ponovitch. He came to a town and was set to speak. Before he got up to speak the Rabbi told him that in this town we have a policy that all the Tzedaka in the town goes to local Mosdos and therefore, we are not going to give Tzedaka to Ponovitch because that is our policy. However, since you are a good speaker and an inspiring speaker please speak anyway. The Ponovitche Rav got up and it was Parshas Shemos and said the following amazing Vort. When Moshe Rabbeinu was put out in the Yam Suf we know that Miriam stood to watch. Why did Miriam stand to watch more than Amram or Yocheved, they should have stayed to watch. The answer is that they were fearful, they were hoping that with Siyata Dishmaya he would be saved and fearful of what might happen. Perhaps they couldn't bear to watch. But Miriam had a Nevua that Moshe Rabbeinu's birth would bring in a time of Geulah for Klal Yisrael. She knew that he would be saved. She knew that Hashem would do a miracle to help him. Why did she stay? Because she knew it would happen the only question was how? She wanted to see the miracle. When Bas Pharoh stuck out her arm and it stretched like elastic Miriam was able to see the amazing miracle. Where is this Mirumez in the Torah says the Ponovitche Rav beautifully? In 2:4 (וַתֵּתַצַּב אֲחֹתוֹ, מֵרָחֹק, לְדֵעָה, מַה-יֵּעָשֶׂה לוֹ). The Torah uses a language that Miriam stood to see what was happening to him. We find a similar language by the Mekosheish who was put into jail until they would ask as it says in Bamidbar 15:34 (וַיַּנִּיחוּ אֹתוֹ, בַּמִּשְׁמָר: כִּי לֹא פֹרַשׁ, מַה-יֵּעָשֶׂה לוֹ) what should be done with him. There Rashi says (לא היו יודעים באיזו מיתה ימות, אבל יודעים היו שהמחלל שבת במיתהלא היו יודעים באיזו מיתה ימות, אבל יודעים היו שהמחלל שבת במיתה). They knew that he would be Chayuv in Misah, however, they didn't know which type of Misah. (מַה-יֵּעָשֶׂה לו) they knew what would happen but they didn't know how it would happen. The same thing with Miriam (, לְדֵעָה, מַה-יֵּעָשֶׂה לו) she knew what would happen but she wanted to see how it would happen. So the Ponovitche Rav finished off his Drasha saying the Ponovitche Yeshiva will survive, it will outlive all of us, the only question is how. Who will have the Zechus to do it? Who will have the Siyata Dishmaya to be part of it. That is something that I travel around waiting to see. I thank Rav Nissen Kaplan who told me this beautiful Vort last night.
3. Our third Vort takes us to the same part in the Parsha when as we see in 2:5 (וַתֵּרֶד בַּת-פַּרְעֹה לִרְחֹץ עַל-הַיְאֹר) that Bas Pharoh came down to bathe in the river. The Gemara in Maseches Megillah 13a (12 lines from the top) (דכתיב ותרד בת פרעה לרחוץ על היאור ואמר רבי יוחנן שירדה לרחוץ מגילולי בית אביה). Rashi says (לרחוץ. לטבול (לשון) גירות) that she went to be Migayeir. The question is where do we see in this Parsha any hint that she went to be Migayeir?
For that I share with you a thought from Rav Druk. The Posuk in 2:6 says (וַתַּחְמֹל עָלָיו) a Lashon of Chemlah of having feelings of caring for this baby. The word Rachmanus is a word which is an appropriate word for everyone. Everyone, Jew or non-Jew, Frum or non-Frum, sensitive or non-sensitive sometimes feels Rachmanus. Rachmanus is a feeling which is partly for oneself. One feels bad for someone else. (וַתַּחְמֹל) is a higher level, it is a Lashon of Chemlah, of caring for the other person. We say in the morning (מודֶה אֲנִי לְפָנֶיךָ מֶלֶךְ חַי וְקַיָּם. שֶׁהֶחֱזַרְתָּ בִּי נִשְׁמָתִי בְּחֶמְלָה). We thank Hashem who behaves with Chemlah. Hashem doesn't feel bad Kavayochel, he behaves with Chemlah which is a language of caring with purity for the other person.
Says Rav Druk, that higher level of caring which is a part of the nature of the Jew and if the Torah can say (וַתַּחְמֹל עָלָיו) it must be that she was Megayeir. What is special about this level? When you have Rachmanus on someone you try to help the person in a way it makes sense to you. Chemlah is to try to think what is good for the other person. Put yourself in his shoes, it is a much higher level. Here the baby needed to nurse. The baby refused to nurse from the wet nurses that were given because they were non-Jews. A normal person would say let the baby get hungry and eventually the baby will eat. But she said look he is a Jewish child maybe he needs a Jewish (מֵינֶקֶת). This woman Bas Pharoh put herself in the place of the baby and said what does the baby need. That extra additional nature is a nature of Chemlah of caring for someone else, putting yourself in that person's shoes. You see a hungry person don't give him what you like try to figure out what he likes. It is an extra level of sensitivity which Yidden have to feel and it doesn't come naturally. It requires extra behavior.
Bas Pharoh had a name (בתיה). I have mentioned this in the past that the name Basya used today is similar to her name. It is interesting that if you look in her name which is mentioned in Divrei Hayamim I 4:18 (וְאֵלֶּה, בְּנֵי בִּתְיָה בַת-פַּרְעֹה). There is a Chirik under the Bais. I am not urging anyone to change their name but it is a piece of Tanach that is not very well known.
And so, we have three parts of the Parsha each of them an important lesson. A lesson in Chemlah on how to have mercy on others, the Ponovitche Rav's attitude towards Tzedaka that it is going to happen, try to have the Zechus to be part of it, and of course the most beautiful Vort from Rav Itzelle Peterburger, the idea that there are certain Mitzvos that we do that are Ratzon Hashem but if they involve hurting someone else's feelings they must be done with hesitation and there should be reluctance on your face.
This reminds me of a story that Rav Schwab told. Rav Schwab when he was learning in Slabodka had to go home and he had no money. He borrowed money from the Mashgiach and travelled home to Germany. When he came back after Bain Hazmanim he returned the money and said thank you. To that the Mashgiach told him you are not supposed to say thank you for a loan because that is Ribbis Devarim. The next Bain Hazmanim again Rav Schwab who then was a boy without money had to borrow money again to make his way home. Of course when he returned after Bain Hazmanim he did NOT say thank you. The Alter of Slabodka, the Mashgiach there asked him, why didn't you say thank you? To this Rav Schwab replied I am confused. First I was told that I am not allowed to say thank you and now I am being told to say thank you? To which the Alter responded, yes, you are not allowed to say thank you, but I should see it on your face that you want to say thank you and it is with reluctance that you are paying me back and not saying thank you. That is Rav Itzelle Peterburger's Vort, a beautiful Vort to take with us. Wishing everyone an absolutely wonderful Parshas Shemos. |
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