29 December 2018 21 Kislev 5779 Shabbat ends London 4.53pm Jerusalem 5.24pm

Volume 31 No. 17 Artscroll p.292 | Haftarah p.1146 Hertz p.206 | Haftarah p.225 Soncino p.319 | Haftarah p.345

In loving memory of Harav Yitzchak Yoel ben Shlomo Halevi

‘ and the Burning Bush’ by Deana Harvey

“An of God appeared to him (Moshe) in a blaze of fire from amid the bush. He saw and behold! the bush was burning in the fire but the bush was not consumed” (Shemot 3:2).

1 Sidrah Summary: Shemot

1st Aliya (Kohen) – Shemot 1:1-17 nation and that Moshe should go to Pharaoh and The Torah names the sons of Yaakov who came instruct him to let the nation leave Egypt. down to Egypt. Yosef’s death is recorded again. 5th Aliya (Chamishi) – 3:16-4:17 His brothers also die. The nation increases in God reassures Moshe that the elders of Israel will number. A new Pharaoh comes to power, who respond to his call. Moshe is to request from subjects the nation to hard labour. Yet the more Pharaoh that he let the Hebrews out for three they are afflicted, the more they increase. The days, to bring offerings in the desert. Pharaoh will Egyptians intensify the labour. Pharaoh instructs refuse, after which God will smite Egypt with the Hebrew midwives to kill new-born Hebrew plagues. God empowers Moshe with three signs males (see p.3 article). They refuse, instead giving to show the people – a staff that turns into a the babies food and drink (see Rashi’s snake, his hand turning white with the appearance commentary). of leprosy and water taken from the Nile turning Point to Consider : What miraculous birth-rate is to blood. Moshe is reluctant to take the hinted to in verse 1:7? (see Rashi) leadership. God tells Moshe that his brother Aharon can be his spokesman. 2nd Aliya () – 1:18-2:10 Pharaoh commands the Egyptians to drown all 6th Aliya (Shishi) – 4:18-4:31 new-born males in the River Nile. Moshe is born. Moshe returns to Egypt from Midian. God tells After hiding him for three months, his mother Moshe to warn Pharaoh that He will eventually kill Yocheved places him in a basket in the reeds at the Egyptian firstborn if Pharaoh refuses Moshe’s the riverbank. Pharaoh’s daughter retrieves the requests (Rashi). Moshe fails to circumcise his basket and identifies the baby as a Hebrew infant. new-born son when they stop in lodgings Moshe’s sister Miriam, watching from afar, on the way; Tziporah does it instead. Aharon offers to get a Hebrew nurse. Pharaoh’s daughter greets Moshe, who relates God’s words to him. agrees; Miriam brings Yocheved, who looks Aharon in turn relays these words to the people. after him until he is weaned. Moshe is then Moshe performs the three signs. brought up in Pharaoh’s house. 7th Aliya (Shevi’i) – 5:1-6:1 3rd Aliya (Shlishi) – 2:11-28 Moshe and Aharon approach Pharaoh. Pharaoh Moshe encounters an Egyptian striking a Hebrew; refuses their requests and increases the work he kills the Egyptian (see p.4 article). Pharaoh load. The people complain to Moshe and hears of Moshe’s crime. Moshe flees for his life, Aharon. Moshe asks God why He sent him, if arriving in Midian, where he meets the daughters his intercession has only made life more difficult. of Re’uel (also known as ) by a well. Moshe Question : In what way was the Israelites’ work marries Re’uel’s daughter Tziporah. They have a load increased? (5:7) Answer on bottom of page child, called Gershom. God hears the Hebrews in 6. Egypt crying out because of their hard labour. Haftarah 4th Aliya (Revi’i) – 3:1-15 The prophet Yeshaya depicts how low the nation Moshe, shepherding Yitro’s flock, arrives at the of Israel has stooped and bemoans the drunken ‘Mountain of God’. He encounters a fiery blaze in arrogance of the tribe of Ephraim and the other a bush, which is not consumed by the flames. lost tribes. However, one day a great shofar will God appears, instructing Moshe to take off his be blown and all those cast away in foreign lands shoes. God tells Moshe that He will rescue the will return to Jerusalem.

Unit ed S ynagogue Daf Hasha vua Pr oduc ed by US Living & Learning toge ther with the Rabbinical Council of the United Synagogue Edito r: Rabbi Chaim Gr oss Edito r- in-Chief: Rabbi Baruch Davis Editorial T eam: Ra bbi Daniel Sturgess, Rabbi Michael Laitner, S haron Radley Available also via email US website www.theus.org.uk ©United Synagogue To sponsor Daf Hashavua ple ase contact Danielle Fox on 020 8343 6261 , o r [email protected] .uk If you have any comments or questions regarding Daf Hashavua please email [email protected] .uk

2 Great People, Great Deeds by Rabbi Chaim Gross, Editor Daf Hashavua

“The king of Egypt said a level of greatness, there ceases to be a to the Hebrew midwives, distinction between ‘big’ and ‘small’ actions. whose names were Shifrah Their deeds reflect their greatness of character, and Puah – and he said: such that even the smallest nuance in their ‘when you deliver the behaviour reflects this greatness. Yocheved Hebrew women, and you and Miriam were such people. Even the very must look at the birthstool; basic acts of caring for and soothing babies if it is a son, you are to kill were invested with their magnitude of character him, and if it is a daughter, she shall live’. But and became fitting appellations. the midwives feared God and they did not do as the king of Egypt spoke to them, and they We see elsewhere that the opposite is also true. caused the boys to live” (Shemot 1:15-17). An attempt to perform a grand deed can be disastrous if it does not come from a proper The Midrash reveals the identity of the Hebrew basis. Lot grew up in the house of Avraham. midwives. ‘Shifrah’ ( hrpw ) was in fact Yocheved, He must have witnessed Avraham’s great Moshe’s mother. The verse calls her Shifra hospitality, typified when, aged 99 and because she was ‘meshaperet’ ( trpwm ) the recovering from his brit milah , he invited in Hebrew babies, meaning she would look after three guests and treated them with amazing care them at birth. ‘Puah’ ( hivp ) was actually Miriam, and attention to detail (see Beresihit 18:1-8). Moshe’s sister, referred to by this name to indicate the cooing sound she would use to Yet when Lot later attempted to show hospitality calm the crying babies. to two of those guests in his home in Sedom, he offered his two daughters to the local mob in Yocheved and Miriam performed amazing acts of return for leaving his guests unharmed! (ibid. bravery, defying the command of Pharaoh, in 19:8) Lot was aiming for an act of greatness but order to perpetuate the Israelite nation. Indeed, lacked the character refinement of Avraham. their actions incurred his wrath and they had to cleverly contest his accusations (see 1:18-19). Rabbi Levovitz’s message is that when in the The Torah goes on to report that they were presence of a righteous person, one can be rewarded handsomely for their courage – inspired by the small nuances of their behaviour. Yocheved became the ancestress of the priestly This is one of the explanations for the Talmud’s dynasty and Miriam of the Davidic dynasty (1:20 injunction to watch and learn from the behaviour with Rashi). If their actions were so grand and of great Torah scholars (see Berachot 7b). far-reaching – asks Rabbi Yerucham Levovitz (d. 1936) – why does the Torah give them names in association with the small physical actions that they did, such as cooing to the babies, which is common to all midwives? Surely it would have been better to give them names that reflected the unique grandeur of their actions, such as ‘heroine’ or ‘brave one’.

He answers that the Torah is hinting at a fundamental lesson. When a person consistently works on his or her character traits, and toils successfully to refine themselves and thus reach

In memory of Chaya Rachel bat Moshe Ben-tzion 3 Solutions in the Sidrah: Excellence in Empathy by Rabbi Yoni Birnbaum, Hadley Wood Jewish Community

In her bestselling book, Much later in Moshe’s career, the importance The Empathy Exams: of having developed this sense of empathy Essays (Graywolf Press, became abundantly clear. When the Jewish 2014), author Leslie people committed the grievous sin of the Jamison describes her Golden Calf, Moshe advocated for them and unusual work as a pleaded for their forgiveness. In doing so, medical actor. Essentially, he stated that if God would not forgive them, this involved pretending then he too should be “erased” from the Torah to be a sick patient in front of medical students. itself (ibid. 32:32). This remarkable statement For 15 minutes, the students would have to try is perhaps the epitome of empathetic to assess her ‘condition’ to the best of their understanding. Even though he strongly ability. Afterwards, she would assess them condemned their actions, Moshe identified on two main grounds. First, on the amount of to such a great extent with the people that information they had been able to extract from he could not bear to consider the possibility her. Second, how well they interacted with her – of being spared without them. the ‘effect’ of their ‘work’.

There are many things that can be feigned. Writing later about her career, she observed that However, as Jamison’s account demonstrates, the most important category was Item 31 on her one thing which is very hard to fake is empathy. checklist, which asked whether they ‘voiced To build a true connection to the needs of empathy’ for her situation or problem. She and another and to act upon that is a real skill. It was her fellow actors were “instructed about the that skill which singled Moshe out as a worthy importance of this first word – voiced. It is not leader of the Jewish people and would prove enough for someone to have a sympathetic essential in the years which lay ahead of them in manner. The students have to say the right the desert. words to get credit for compassion”. Their empathy needed to be active.

In this week’s sidrah, the Torah introduces the key attributes of Moshe’s personality which made him the perfect choice as leader of the Jewish people. One of these stand-out qualities was his ability to empathise with other people. Thus, the Torah describes how he “went out to his brothers and saw their burdens” (Shemot 2:11). He could have remained inside the comfort of Pharaoh’s palace. Yet he deliberately chose to identify with the pain and suffering his less fortunate brothers and sisters were experiencing. As a result of developing this deep sense of empathy, when he witnessed an Egyptian taskmaster mercilessly beating an Israelite, he acted without hesitation to protect the victim (ibid. 2:12). His empathy was active.

In memory of Yehuda ben Yaakov HaCohen 4 What’s in ‘Names’? by Rabbi Daniel Fine, Community Rabbi, Stanmore & Canons Park United Synagogue

The Chumash that we However, one might still ask why this name is first start reading last week mentioned at the beginning of the Chumash, has several names. The when the nation was entering slavery. Would it Ramban (Nachmanides not be more fitting to 'tab' this essence towards d. 1270) refers to it as the end of the Chumash, when we were free Sefer Hegeulah – ‘the Book and living with the Mishkan, which housed God’s of Redemption’, as this Divine presence? Chumash recounts the Israelites going from being downtrodden To spot someone's good qualities when they slaves in Egypt to being redeemed from are doing well is easy. However, to spot servitude, receiving the Torah and building the someone's inner qualities when they are Mishkan. going through a bad patch, when they are downtrodden, takes insight and belief. In this Rabbi Naftali Tzvi Yehuda Berlin (known by the vein, the Talmud relates how Rabbi Yehoshua acronym ‘Netziv’, d. 1893) refers to it as ben Chananiyah spotted a young Jew Chumash Hasheni – ‘the second Chumash’ – as languishing in a prison in Rome. Upon realising this Chumash recounts the second phase of his potential, he redeemed him for a huge sum. creation – the realising of the latent potential of That young man later became the great sage Bereishit. Rabbi Yishmael ben Elisha (Gittin 58a).

Our traditional name for this Chumash is The start of Shemot describes a time when the Shemot – literally, 'names'. Whilst this word Israelites were in a dangerous land, in a appears in the first verse of the first sidrah, precarious spiritual and physical situation and perhaps there is also a hidden depth in why this facing the dark prospect of exile and slavery. Yet title, in particular, was given to this Chumash. it is exactly at that point that God, who has full insight into our potential and total belief in us, A name does not simply indicate what to call hints at the greatness of our essence. Our someone when you need to catch their attention. potential is highlighted during the lows, and we It reflects their essence and direction. This are earmarked for eventual resilience and is why the Torah tells us that Adam gave all greatness. the animals their names in the Garden of Eden – he understood their essence (see Bereishit 2:19-20). Shem (a name) can also be read as sham , meaning 'there,' which connotes direction and aim.

So if 'names' means 'directions,' 'ambitions' and 'essence', there is no Chumash more fitting to denote the essence and direction of the Jewish nation than Chumash Shemot. The story of our transition from lowly slaves to “a kingdom of priests and a holy nation” (Shemot 19:6) shows our resilience and tenacity. It also demonstrates our ability to follow God’s word with dedication and our worthiness of seeing earth-shattering miracles, such as the Ten Plagues and the splitting of the Sea.

In memory of Yisrael Shmuel ben Yirmaya Yehoshuah 5 Jewish Contemporary Ethics Part 15: The Written and Oral Torah VII by Rabbi Dr Moshe Freedman, New West End Synagogue

The previous article noted The Midrash describes the Torah given to Moshe that the Oral Torah requires as a “parchment of white fire with letters of black its students to engage fire” (Devarim Rabbah 3:12). While there are only their social, intellectual and 304,805 black letters, by law each letter must be imaginative faculties to surrounded by parchment – this requirement is acquire an understanding of called mukaf gevil ; if two letters are touching, the Divine wisdom and discover whole sefer Torah is invalid (Talmud Menachot novel ideas. On the other 29a). This surrounding space, which the Midrash hand, we have also noted that the Oral Torah, calls the ‘white fire’ represents the hidden which contains the basis for practical Jewish law, aspects of Torah referred to by the Shelah . These was given by God to Moshe at Mount Sinai. spaces constitute the remainder of the 600,000 If Divine law was systematically transmitted from letters that the mekubalim refer to. teacher to student, what room is there for genuine innovation? The Shelah therefore restricts the concept of innovation to revealing what God has hidden. Yet One of the primary themes in the magnum opus the implication of the Shelah is that each one of of Rabbi Yeshayahu Horowitz (known as the us has a unique ‘letter’ or aspect of Torah that Shelah d. 1630) entitled ‘ Shnei Luchot HaBrit ’ only we can uncover. Without the engagement of is the unity between God, the Torah and the every Jew, something is not only missing from human soul. He explains that since Torah is our people, but from the Torah itself. God’s Divine wisdom and that every human soul emanates from God’s essence (see Bereishit 2:7), The next article will look more closely at rabbinic it follows that the spiritual core of both mankind innovation and the development of machloket and the Torah are cut from the same cloth. (disagreement) between the Talmudic sages and This implies the potential for a harmonious, later authorities. resonant interaction between mankind and Divine wisdom, which can be actualised through the learning of Torah. Rabbi Horowitz describes this as igniting the fire of the soul through the power of engrossing ourselves in Torah.

This explains why so many fundamental legal and theological aspects of Judaism are not made explicit by God in the Written Torah. God wanted to give every individual the transformative opportunity to partner with Him and engage their neshamah (soul) by learning Torah to reveal those hidden concepts through their own novel ideas.

Furthermore, he cites ‘ mekubalim ’ or Jewish mystics, who state that there are 600,000 letters in the Torah, which reflects the 600,000

foundation souls from which the soul of every

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Jew originates. However, a count of the letters in t

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G io h C a t io aetur er Y ooudr Pen,o oahpil e’ –t iwthar fto wr ecl r ecitea onnn Y eom Kidppufr , i l n h h o , the t k eod n it hoh cora n nin 4g:3 t Yhn o t h s ahr t g c in a e H f Jte , r w w a ni ce p ugr he u rsoe at Gn eh er it f,u o e t t g h T u ws h t e y . g iv e o he odmerc h saorde pr iv l u m h o ” a a p n m w o os wsa c h wse a itonace a pgea ein ofriend t hw ri s wor d.a yWeee si n g r“Anu e r , w l s r l p o ill th llo om t F nd no a wies fo ill a rs . th d e y i e m h e ik w fe R po, ur h ts is gr eiv c , tf hthh rly ns v a e n p . n a v e t ir a f osfoes e e esuct o uEolnk we e e t a O s a u n io t he c to o cp eatue hrlatoechp ap v b’iAr tra iYf oa tz arneainu ”, mera h neingr thta t ‘we . s t r d a o o t h c sre v uTh beau ly u o thn ,t r h, r. d t d T t u ru e ic h u n ehi er: “ e uptif r rdo tho S ve Ch ic h s h r c s s Etl esse s r im t ul esrs ec ohm an e d e o S p s Y t ( b h afroiner. tGS od’ st hpa on ndiinwoisr k anud He is ounra Shh apet.r’. y r h ti u a r o vo ac r”g unwe ryh a g,g dp el. u tr a o p g a in A tea ou ves. a n to rai Cha th ri e th p n p y s m ei 6) t r h in e t on sing nn e n m e s o e e irk 54 M ei in s it it d G ah m g p t s s r o P p. tho s t ows h od’ t b f in h e t s r ur ve s itie se p e s ab s h li u e a d e . d ha hal di a e ilit e e n t s t ll It sid t qu e d d r y l s g u s , t u no le Iann the p oeem Ki Hinei Kacinhomer , God tells the v e i re a o s es ab cBe n er e s , t b o ur en e n s tw o is f e d as ti n . an e a u w ir e pa mp- r ophet Y irmihay um (Jer emthiah) that the Jewish r o r e t s mm he he tz he n e d s h t, i d t e t io t i e t a e h a ha iat natnio n’ s relbaytionsheipd with Gthod is li ke clay in the h y n a t, we rec ed unt ke e s s v pp rc co “Ta of k a e e a potntfeor’ s hUann d ( : ). An potter ta kes the clay a Teame re o nd ei ereite d Ha eydotz er re ashavu y f a s r w P Snydn thiled Da).f H s i sh e rUo duSa &ag ogCh 1:2 to o Frleomin ttoTe his hmanmcdesd aned u ea Dutorm atically knows how cip eli cEodit b yt hU abf aH e a 3 rin ra e or: Rof S Liv id ashat h p Is er Ed ns abbi eming & d vua is e pli awble theiiot o cri alay w (CiBlhl abe; w aLhneaether the clay will be 1 Th th ey Aat l Tesa” im G id rn ingus h Th reg vaila ad m: R av ros s ns tog ic . g hbele a Dabb cEed ether wh ss stor onng eTon siorp ughl s toon v gta kei Dpar ene ssuitr o er-o ionr if h weit hwill need r ne e c the ons o Ki ia em th iel S cti n-Ch the de th g If yo e,r Da oaril U taurge ief: R Rabb il ll to tginently cui mohaax it fi nHyat so f shaSp wdee’s. 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