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Parshat B'shalach Weekly Dvar Torah NATIONAL COUNCIL of YOUNG Parshat B'shalach 13 Shevat 5780 / February 8, 2020 Daf Yomi: Berochos 36; Nach Yomi: Shoftim 7 Shabbat Shira - Week ofTu B'Shvat Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO Pharoh's Folly Rabbi Moshe Teitelbaum Mora D'atra Emeritus, Young Israel of Lawrence - Cedarhurst It was, surely, not Moshe’s intention, but he became a very popular figure in Egypt - among the Egyptians. “Gam Ha’ish Moshe Gadol M’ode B’Eretz Mitzrayim B’einei Avdei Pharoh U’veinei Ha’am”. The Egyptians revered and regarded Moshe as a great man. After describing the respect Moshe was accorded, the Torah continues with Moshe’s final message to the Pharoh. He warned the Pharoh of the looming last plague, the plague of all plagues. He warned the Pharoh about Makot Bechorot. Then, the Torah says, Moshe left the Pharoh in great anger. “…Vayetze Mei’im Paroh Ba’chari Af.” Why was Moshe angry? Was it because the Pharoh had told him to never appear before him again, to never return to the palace? Why would that bother Moshe? He had become revered and respected in the eyes of all of Egypt? Two Passukim after describing Moshe’s exit the Torah tells us that Moshe and Aharon performed the miracles that the Pharoh had seen, and that God fortified the Pharoh’s heart in order for him to withstand the plagues. “U’moshe V’Aharon Asu Et Kol Hamoftim Ha’eileh Lifnei Pharoh…” What is the Torah’s point in this Passuk? What does this Passuk tell us that we don’t already know? Rashi offers an explanation relating to the next paragraph, the Mitzvah (Hachodesh) that Aharon would be commanded to convey to the Jewish people alongside Moshe. Because they had both carried out God's mission to the Pharoh, they were both rewarded with the opportunity to convey the first Mitzvah to be taught to the Jews. Other commentaries explain that this Passuk separates the first nine Makot from the last Makah. While the first nine Makot had come through the agency of Moshe and Aharon, in the case of Makat Bechorot, Moshe and Aharon played no role. (But in truth, the Egyptians had been smitten with Dever and Arov without Moshe or Aharon doing anything at all.) The Noam Elimelech says that this Passuk is declaring that the Pharoh’s perception was that Moshe and Aharon were responsible for the signs and plagues. Whatever the first nine Makot did to bring pain and suffering to Egypt, the Pahroh didn’t see them as God’s doing! He saw it all as Moshe’s doing! We may suggest that that’s why the Pharoh told Moshe to never appear before him again. He blamed Moshe for Egypt’s sad plight. And that is why Moshe left in anger. It was because the Pharoh was blaming Moshe and Aharon for bringing suffering upon the Egyptians, when in reality it was God who was making the Pharoh and his people suffer. Paroh was shooting the messenger – Moshe – instead of recognizing and responding to God the Sender. Too often in life we mistakenly ascribe fault to the messenger. Upon occasion God may send us pain and suffering; a malady, a cruel boss or client who makes us miserable, a swindler who takes what is ours, or an accident that causes personal injury or damage to our property. Do we blame the immediate, proximal causes of our misfortune? When we do, it is a mistake. The people and circumstances that harm us are merely God’s messengers. While we may not know why God has chosen to challenge us, we are tasked with responding to every situation in life with faith and trust in God’s judgment. If we are planning to take action to counter an offense, we must do so committed to act in a manner that is just and fair. We also might respond to suffering with a pledge to be a better person, a better Jew. We might respond with a measure of introspection (“perhaps I can discern God’s message in what has happened to me”) and, certainly, with new-gained humility. “…V`yedaatem Ki Ani Hashem” The Almighty said that by displaying what He would do to the Pharoh, the Jewish people “will know that I am God”. God’s intention was for us to learn from Pharoh’s folly. The Pharoh’s example is one of stubborn insistence that a person’s troubles stem from the missteps and injustices of other people around them. Our mission in life is to see more deeply, particularly when faced with sadness and misfortune. The immediate source of our unhappiness is not its ultimate cause. The ultimate, true source of life’s challenges is the Almighty alone. If we recognize that, perhaps He will see fit to grant us more good times than bad. Shabbat Shalom. The Weekly Sidra "That Significant Tambourine" Rabbi Moshe Greebel Z"L Concerning N’vi’im (Biblical prophets) the Rambam (Rav Moshe Ben Maimon 1135- 1204 of blessed memory), citing in part from the Gemarah Shabbos 30b, P’sachim 117a, and Midrash T’hillim 24-3, stated the following in Hilchos Y’sodei HaTorah 7-4: “All N’vi’im (with the exception of Moshe Rabbeinu) did not prophesy whenever they wished to do so. Rather, they would settle their minds, sit in happiness and joy of the heart, and solitude. For, N’vuah (prophesy) would not come through sadness or laziness, but (only) through joy. Hence, the N’vi’im had before them (musicians who played a) harp, a drum, a flute, and a lyre, and they (N’vi’im) would seek N’vuah…..” In essence then, N’vuah would not result for the individual Navi unless there was preparation for it, which we clearly see from Elisha HaNavi when he desired to prophesy: “’But now bring me a minstrel.’ And it came to pass, when the minstrel played, that the hand of HaShem (N’vuah) came upon him.” (M’lachim II 3:15) This theme of preparation for N’vuah can be seen from this week’s Sidra after the Egyptian cavalry is miraculously drowned in the Reed Sea: “And Miriam the prophetess, the sister of Aharon, took the tambourine in her hand; and all the women went out after her with tambourines, dancing.” (Sh’mos 15:20) Now then, why does the Torah tell us that Miriam was only the sister of Aharon, and not also the sister of Moshe? There are several answers to this question. Our first is from the Gemarah of M’gillah 14a and Sotah 12b-13a: “Miriam (was a N’viya), as it is written, ‘And Miriam the prophetess the sister of Aharon.’ Was she only the sister of Aharon and not the sister of Moshe? Rav Nachman said in the name of Rav, ‘(She was so called) because she (first) prophesied when she was the sister of Aharon (prior to Moshe being born) and said, “My mother is destined to bear a son who will save Yisroel…..”’” In the Midrash B’raishis Rabbah 80-10 we find this: “Similarly we read ‘And Miriam the prophetess, the sister of Aharon, took a timbrel in her hand.’ (Was she only) Aaron's sister and not Moshe’s sister? But because Aharon showed special devotion to her (when she was stricken with Tzoras- skin affliction), she was called after him.” Now, while other answers to this question are as well offered in the Midrash, the text Imrei Shefer (Rav Shlomo Ben Y’huda Aharon Kluger 1783- 1869 of blessed memory) gives us his very own. In essence, taught Rav Shlomo, the expression ‘The sister of Aharon’ teaches us that Miriam was on the same level of N’vuah as was her brother Aharon, where in order to receive prophecy, some preparation had to made. Hence, the taking of a tambourine, experiencing true joy, etc. Nevertheless, since she (or anyone else for that matter) was not on the level of N’vuah which Moshe Rabbeinu reached, where he could receive N’vuah at any time without having to make any preparation, she is not listed in the Torah as the sister of Moshe. One additional very fascinating answer is offered from the commentary of the Divrei Yirmiyahu (Rav Chayim Yirmiyahu Flensberg 1841- 1913 of blessed memory), wherein we are told the following. The expression in the Torah ‘Took the tambourine in her hand’ is written with a definite article- ‘the tambourine.’ Why should this be so? The Divrei Yirmiyahu cites the Midrash Rabbah Sh’mos 1-19 and the Midrash Rabbah Sh’mos (Margolis) 1-45 which state: “Amram remarried Yocheved in a public celebration with all possible pomp and ceremony. He sat her in a palanquin, and Aharon and Miriam danced before her…..” Now then, posed the Divrei Yirmiyahu, from where did our Rabbanim know this? The answer is from this week’s Sidra in which it states, “And Miriam the prophetess, the sister of Aharon, took the tambourine in her hand.” That is, the reason for the definite article is that this particular tambourine that Miriam took after the miracles of the Reed Sea was the exact same one that she utilized at the re-marriage of her parents when she and her brother danced. And, at that time she prophesied, “My mother is destined to bear a son who will save Yisroel.” And, since at that re-marriage she utilized that particular tambourine for the first time prior to the birth of Moshe (when she was only the sister of Aharon), after the miracles of the Reed Sea when she utilized that tambourine a second time in her life, she is referred to as only ‘the sister of Aharon.’ One last perspective of that particular tambourine is offered from the Shar Bas Rabim (Rav Chayim Aryeh Finster of blessed memory, published 1911), which learns that it is forbidden to hear the voice of a woman singing as we see from the Gemarah B’rachos 24a: “Shmuel said, ‘A woman's voice is an Ervah (nakedness), as it says, “For sweet is your voice and your countenance is comely.”’ (Shir HaShirim 2:14) Therefore, the Shar Bas Rabim concludes that Miriam made loud sounds with that tambourine to drown out the voices of all the women who sang after the miracles of the Reed Sea.
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