Shabbat Shira and Hakarat HaTov

Written by Lisi Levisohn on . Posted in Torah

Last Shabbat was Shabbat Shirah, the Shabbat of Song. We read the Torah story of the Jewish people crossing the Red Sea when they were escaping from slavery. They must have been so scared to see Pharoh and his army chasing them! But a miracle happened, and the water split so that the Jewish people could walk through, to freedom. They were so happy and free, so they sang.

There is a special custom to feed the birds before Shabbat Shira, but why? One reason is that we want to thank them for teaching us how beautiful it is to sing. When we hear birds singing, we feel grateful for life and for creation. Doesn’t singing make you feel happy, grateful and free?

Principles from the Parsha: “Yitro Heard”

Written by Joshua Z. Rokach on . Posted in Torah

The first chapter in this portion tells of Yitro, the high priest of Midian and Moshe’s father-in-law, joining the Children of Israel in the Wilderness and converting to Judaism. The first verse states, “Now Yitro . . . heard all that G-d had done for Israel His people [and even that He] had brought Israel out of Egypt.” Rashi and Ezor Eliyahu ask what, besides the Exodus from Egypt, Yitro had heard about. Rashi questions the lack of detail in the phrase “all that G-d had done.” Ezor Eliyahu wonders what Yitro would need to hear about, besides for the fact that G-d took the Jews out of Egypt. Whatever else happened pales by comparison with the great miracle of redemption.

Principles from Parsha: Bo

Written by Joshua Z. Rokach on . Posted in Torah

“Come to Pharaoh.”

As of last week’s parsha (Torah portion), G-d had already stricken Egypt with seven plagues. Now, Pharaoh follows the same routine. He promises to heed G-d’s word when undergoing the punishment; but when his suffering ends, he reverts to his stubborn refusal to listen. Here, G-d prepares to strike a further blow: swarms of locusts to blight the land of Egypt and devour the vegetation the previous plague, hail, didn’t destroy.

Now this week’s parsha begins with G-d’s command. “Come to Pharaoh, for I have hardened his heart and the heart of his servants, in order that I could inflict these, my signs, in their midst.” (Shemot 10:1).

This verse lends itself to further analysis. Why does G-d tell Moshe to “come” to Pharaoh, בא, instead of “go” to Pharaoh, לך?

Divine Justice and Personal Responsibility

Written by BY: Rabbi Haim Ovadia on . Posted in Torah

Of all the questions surrounding the ten plagues in Egypt, none have captured the interest of commentators throughout the ages as much as the question of how G-d can disrupt Pharaoh’s decision-making process and then hold him accountable for it. This question fascinates believers because it has direct application to their lives in terms of the purpose and the value of their actions.

In a classic system of reward and punishment, evildoers are punished and the righteous are rewarded–– but what if our understanding of righteous and evildoers is wrong? What if all is directed by G-d for His own needs and purposes? If G-d can manipulate Pharaoh’s decisions in order to show His great might, how do I know that when I make a certain decision it is mine only, and not part of a sophisticated Divine plan? This is the pressing question of theodicy, Divine Justice. When a terrorist decides to slam his truck into innocent pedestrians, when a driver decides to text while driving, or when a corrupt CEO presents false data regarding the airbags in his vehicles, how should we view all the people killed on the roads because of these actions? Are they victims of the decisions of those three individuals, stemming from hatred, carelessness, and greed, or were they destined to die and G-d guided the actions of others to carry out His plans?

Kol HaBirah and the Book of Shemot: A New Sefer for a New Newspaper

Written by Alan Fisher on . Posted in Torah

As the Book of Shemot opens, Yosef and his brothers have all died, a new Pharaoh has emerged in Egypt and enslaved Bnei Yisrael, and the Jews have gone through tremendous population growth. The subject of Shemot, Vayeira, Bo and Beshalach is the process of freeing this large group from Pharaoh’s control. While we read these opening chapters, the editorial board of Kol HaBirah is giving birth to a new newspaper for the Greater Washington area’s Jewish community.

According to Rabbi Menachem Leibtag, King David was the first to use the term HaBirah, to describe the Beit HaMikdash. Prior to the time-period of the Purim story, there is no other mention of “birah” in Tanach. To a Jew in the time of Esther, “Kol HaBirah” would mean a lot more than the voice of Washington, DC, the capital–– it would mean the voice of Hashem, from the central focal point of Judaism. Referring to the capital city of Shushan as “HaBirah” in the Megillah is a sarcastic condemnation of the failure of the people of that generation to return to Jerusalem to rebuild the Mishkan.  

Crossing the Frontier: Analyzing the timeless symbolism of the Splitting of the Sea

Written by Yitzchak Szyf on . Posted in Torah

Introduction: Reliving the Parsha

The Stropkover Rebbe, on a recent visit to Kemp Mill, Maryland, stressed the importance of reliving the events of the Torah portions that we read each week. In particular, he pointed out that the concepts in the Torah portions of Bo through Ki Tisa, a series which we begin this Shabbos, all echo the holidays in order. Bo discusses leaving Egypt and thereby evokes first days of Pesach; Beshalach has the Splitting of the Sea and represents the last days of Pesach; and so on through the weeks until Parshat Ki Tisa, whose shekalim reminds us of the coins collected in the month Adar and the pieces of silver Haman bid on our destruction in the story of Purim.

Was I Really Redeemed from Egypt?

Written by BY: Rabbi Hillel Shaps on . Posted in Torah

Kollel Scholar and Director of Special Projects for the Greater Washington Community Kollel

The Mishna in Pesachim (116b) relates that in every generation a person is obligated to view himself as if he left Egypt, as it is stated, “And you should tell your son on that day, ‘Because of this, G-d did this to me when I left Egypt’” (13:8). The Mishna is apparently interpreting this verse to be speaking not only to the generation that left Egypt, but to every generation. If that is the case, how can one honestly say to his or her child that he or she left Egypt? It seems to be blatantly false! In fact, in the Pesach Haggada we take this even further when we say, “Not only did he redeem our fathers but he also redeemed us.” How can we make such a statement?