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For questions on Divrei Torah 21ST JANUARY 2017 please contact the Editor in | כ"ג טבת תשע”ז | פרשת שמות Chief, Yonasan Roodyn rabbiroodyn@ Shabbos Times LONDON MANCHESTER jewishfuturestrust.com To receive this via email please email PM 4:14 PM 4:04 PM [email protected] 4:13 הדלקת נרות PM 5:30 PM 5:23 PM 5:26 מוצש’’ק To Sponsor a Week please email [email protected] לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה KINDLY SPONSORED (Cost per week £500 which covers production costs) The ‘Eyes’ This page is sponsored by נא להתפלל עבור Have it Rabbi Dovid Roberts Rav, Kehillas Netzach Yisroel & Director of Education, Federation אריאל ,The Misconception: Your opinions are the result of years of rational objective analysis. יהודה בן The Truth: Your opinions are the result of years of paying attention to information which confirmed what you already believe, while ignoring יהודית נ"י .information which challenges your preconceived notions I’m not being rude – I don’t even know you! I Hachinuch, he could have saved himself a lot of time and am also quite prepared to include myself in this. I and effort. am merely introducing you to a phenomenon that The Rambam in the beginning of the sixth perek בנימין psychologists variously call ‘confirmation bias’ or of Hilchos De’os informs us that ’It is natural for a the ‘frequency illusion’ (the two are quite similar, man’s character and actions to be influenced by his בן חנה נ״י but the main difference is that confirmation bias friends and associates and for him to follow the local generally involves an active pursuit of truth.) norms of behaviour. Therefore, he should associate לרפואה שלמה The term ‘confirmation bias’ was coined by with the righteous and be constantly in the company English cognitive psychologist Peter Cathcart of the wise, so as to learn from their deeds’. The בקרוב בתוך שאר Wason (1924-2003) in the context of an experiment Sefer Hachinuch develops this theme further when he reported on in 1960. he informs us that a person is influenced by their חולי ישראל – The confirmation bias is a consequence of the actions, which, in turn influences their inclinations אחרי הפעולות נמשכים הלבבות way perception works. Beliefs shape expectations, his famous formulation is which in turn shape perceptions, which then Nowhere is this more critical than in terms of self- shape conclusions. Thus, we see what we expect awareness. As we begin to read the sedras of golus to see and conclude what we expect to conclude. and geulas Mitzrayim, we are told by the mystical People’s tendency to succumb to the phenomenon of seforim that these weeks form a unique opportunity making confirmation biases may lead to disastrous to do a very specific form of teshuva - in the first decisions. Since confirmation biases contribute instance through shmiras einayim, being aware that to overconfidence in personal beliefs, these may our viewpoints are very much influenced by what dramatically strengthen beliefs that when faced with we see. SEDRA contrary evidence, the result might well be disastrous, The golus of Mitzrayim was brought about by an especially in organisational, military, economic or incorrect perception of the shevotim towards their SUMMARY political contexts. brother Yosef, who was, in reality, a tzaddik. They In other words, as the famous saying goes ‘A great were jealous without even realising it. He is sent ÂÂ The Golus and Slavery many people think that they are thinking, whilst in by Yaakov to ‘see’ the welfare of his brothers – in Mitzrayim ראה he uses this as an opportunity to go – את שלום אחיך ’reality they are merely rearranging their prejudices ÂÂ The Birth of Moshe but – את אחי אנכי מבקש – ’Had our friend Peter ever had the opportunity beyond ‘seeing’ to ‘seeking ÂÂ The “sneh”, Burning Bush to learn a bit of Rambam, or indeed some Sefer this remains unrequited. CONT ON PAGE 2

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'Identity Crisis' PARSHAH Rabbi Dr Julian Shindler Director of the Marriage Authorisation Office, Office of the Chief Rabbi וַיְהִי בַ ּיָּמִים הָהֵ ם ּלוַיִּגְדַ מֹשֶ ׁה וַיֵּצֵאאֶל אֶחָ יו אוַיַּרְ בְּסִבְֹלתָ ם וַיַּרְאאִיׁש מִ צְרִי מַ כֶּה אִיׁש עִבְרִי מֵאֶחָ יו: וַיִּפֶ ן כֹּה וָ כֹה וַיַּרְ אכִּי אֵין אִ יׁשוַיְַּך אֶתהַמִ ּצְרִ יוַיִּטְמְ נֵהּו בַ ּחֹול )שמות ב': י"א-י"ב( And it was in those days that Moshe grew up and he went out to his brothers and saw their persecution. And he saw an Egyptian man beating a Hebrew man, one of his brethren. And he looked around and saw there was no-one (intervening) and he smote the Egyptian and hid him in the sand. These verses describe a pivotal moment in Having sent the man off to work, the Egyptian of his Israelite origins is confirmed by the clause Moshe’s life. Simply put, this storyline conveys returned to their home and abused her. When the – Vayetze el echov - he went out to his brothers. Moshe’s moral indignation at the injustice man returned, he saw the Egyptian leaving his However, throughout his upbringing he had been inflicted on the Israelites. The Egyptian has the house and, having spoken to his wife, discovered immersed in the culture of Egypt and his palatial authority and power to control the life of the that she had been violated. The Egyptian, surroundings. Israelite and he does so with brutal force. However, realising that the Hebrew man was aware of his At this juncture, he witnesses the sadistic the clause ‘and he looked around (literally: he foul deed, resolved to subject him to even greater cruelty of a fellow Egyptian inflicting a life- looked this way and that way) and saw there was physical abuse. no-one (intervening)’ is seemingly superfluous to threatening beating on one of his Israelite brothers. the narrative and invites interpretation. Vayifen koh vochoh – Moshe, with prophetic This triggers an excruciatingly intense identity insight understood what had transpired3 and The slave labour of the Israelites was crisis. Moshe is part of the Egyptian aristocracy acted to punish the Egyptian for his misdeeds. organised in a hierarchical structure. There were and expects to be indifferent to what he is seeing. shotrim – Israelite enforcers, who were tasked Amongst the many alternative interpretations But instead, he experiences a profound sense of to ensure that their menfolk turned up to labour advanced to explain this encounter and Moshe’s kinship with the victim. each day. In turn, these shotrim were under the response to it, there is a fascinating psychological Vayifen koh vochoh – He looked this way control of the nogsim who were Egyptians.1 Each analysis which I once heard from my chaver, and that way – asking himself, as it were, ‘Am I shoteir was responsible for ten workers and each Rabbi Isaac Bernstein z’l.4 nogeis had ten shotrim subordinates. Israelite or am I Egyptian?’ Vayar ki ein ish –he Moshe Rabbeinu, as we know, was realised that there was no (complete) man – i.e. The Midrash supplies the following additional discovered and adopted as a baby by Pharaoh’s that he could not be both Egyptian and Israelite information:2 The Egyptian in this story was one daughter. He was raised as an Egyptian prince simultaneously. Vayach es hamitzri vayitm’neihu of the nogsim who called daily, before dawn, to in Pharaoh’s palace and, by this time, had been bachol – accordingly, to resolve this cognitive summon this Hebrew man who was one of the appointed by Pharaoh to oversee the affairs of the dissonance, he ‘smote’ his Egyptian self and shotrim. On one such visit, the Egyptian saw the palace.5 The presumption that Moshe is aware man’s beautiful wife and was attracted to her. buried it in the sand.

3 See Rashi to Shemot: 2: 12 – ‘He (Moshe) saw what the On this insightful reading of the text, this 1 See Shemot: 5:6 and Rashi thereon. Shoteir is of course Egyptian had done in the home and also how he afflicted him episode defines the moment when Moshe a policemen in modern Hebrew and Nogeis means an in the field’ Rabbeinu abandons his Egyptian past and oppressor. See also Shemot rabbah - cited in note 2 4 Regrettably, I do not remember the source he quoted for this 2 Shemot rabbah 1: 28-29. See also Midrash Tanchuma ingenious idea emerges as the person destined to become the shemot: 9 5 Rashi, Shemot: 2: 11 greatest leader in Jewish history.

CONT FROM PAGE 1, RABBI DOVID ROBERTS

Ironically, it was Yosef, who, by virtue of The noose then tightens with the death Hashem then responds in kind, by ‘seeing’ his implacable emunah, was able to construct of Yaakov – ‘their eyes and hearts became what was happening (Shemos 2:25 and Rashi). Now the stage is set for geula. his internal emotional world to be cognisant of blocked’ in the words of Rashi. Redemption and liberation in the deepest Hashem at all times, refusing to wallow in the It takes a truly great visionary – Moshe sense is the ability to transcend the limitations praise of Pharoah, seeing the plot to sell him Rabbenu – who is introduced to us with the of bias and agenda, (this is really the depth of תיקון which is explained by the mitzvah of emunah – the process of ,וירא בסבלותם for what it really was - Hashem’s plan to bring words required to restore objectivity1)and to המידות the family down to Mitzrayim – he is therefore use the mind to ‘see’ the world as it really is נתן עיניו ולבו להיות מיצר עליהם Chazal in terms of able to resist the temptations of an improper - - ‘he set his eyes and heart to be troubled – an opportunity to reveal the existence and .by their plight’ – he had to make a conscious majesty of Hashem עלי – liaison, and indeed becomes impervious his ‘sight’ is not subject to the toxicity of choice to empathise with the plight of his - עין 1 עי’ משך חכמה פר’ נצבים )ל, י”א-י”ד(, חוה”ל שער הבחינה סוף פ”ה, מלבי”ם שמות )כ’-ב’(, וקובץ מאמארים להגרא”וו הי”ד מאמר על האמונה .brethren, despite his remoteness from it .עין הרע AM I BEING ABUSED? For information, support and advice, visit our new website www.shemakoli.org or call the Helpline 020 3670 1818

2 1. Who was the first and last shevet to die in Mitzrayim? QUIZ ?TIME ? livingwithmitzvos.com The Symbolism of the Thorn Bush PARSHAH Rabbi Yissochor Frand | , Ner Yisrael Baltimore

Parshas Shemos can be considered an historic parsha. A [Shemos 2:11]. This is the event referred to by “And Hashem saw that he (Moshe) seminal event in Jewish history occurred in this week’s parsha turned aside to see” (va’yare Hashem ki that has effects until today: This is theparsha in which the sar lir’os). Al-mighty chooses Moshe to lead the Jewish people and it is This is actually an attribute of the the firstparsha in which the Al-mighty speaks to the Jewish Al-mighty – He descends from His people through Moshe Rabbeinu. Mighty Abode to check up on the needs and welfare of His nation. This is the We are all familiar with the famous phenomenon and immediately thereafter metaphor of the Divine Fire in the lowly incident that inaugurates Moshe’s status it says that Hashem called to Moshe bush. My “Shalom Aleichem” (personal as a prophet: “An angel of Hashem from the midst of the bush and Moshe introduction) to the Jewish people, the appeared to him in a flame of fire from responded, “Here I am!” Al-mighty states, is the message that I within a thorn bush. He saw and behold! Let us pose the following question: descend to be amongst them in their time The bush was burning in the fire but the Who would not be interested in checking of need. I will pick a leader for them who bush was not consumed.” [Shemos 3:2] out a bush that was burning without also carries this same attribute of “imo Hashem appeared to Moshe in the guise being consumed? People stop to check anochi b’tzarah” – when you are in pain I of a burning bush. We often judge based up on what is happening even if they am in pain as well! on first impressions. This is Hashem’s witness nothing stranger than a house Rav Matisyahu Solomon shlit’’a has a introduction to the Jewish people. Of on fire. The fire is consuming the house, beautiful insight along these same lines. all possible symbolisms in which to but it still draws a crowd of people who In the blessing of Yosef in Vezos Habracha introduce Himself, the Al-mighty chooses are “checking it out”. No normal person in it is written “and with the delicacies of the the symbolism of a burning bush. Why his right mind would ignore a miraculous land and its fullness; and by the goodwill not a fir tree? Why not a mighty oak? phenomenon such as a flaming bush of He who rests in the thorn bush…” Why not a cedar tree? which is NOT being consumed. [Devarim 33:16]. This is the only place in Rashi explains: As a bush — and not The way the pesukim are presented, the Chumash in which the Al-mighty is as any other tree — to indicate, “I am they seem to indicate that somehow the referred to by the title “He who rests in with them in their time of trouble” (Imo very fact that Moshe came closer to check the thorn bush”! Rashi there makes the anochi b’tzarah). The Al-mighty is making out the phenomenon of the burning bush point that Moshe is blessing Yosef with a statement here. He appears as a lowly was what prompted Hashem to decide, as the thought “May his land be blessed out bush to emphasize that He is with us it were, “Aha! He’s my man!” This is very of the goodwill and contentment of the in our travails. Hashem’s appearing as curious, because anyone would do this. Holy One, Blessed is He, Who was first a bush on fire was a metaphor that the The Medrash asks this question and revealed to me in the thorn bush.” Jewish people could identify with in their answers that the Al-mighty was not The Al-mighty’s “Shalom Aleichem” to times of tribulation in Egypt. This idea of impressed that Moshe checked out the Klal Yisrael was through the thorn bush “imo anochi b’tzarah” is very much akin to bush. According to the Medrash “And to demonstrate that He empathized and another expression often used to indicate Hashem saw that he turned aside to associated with their troubles. He picked sharing the burden with a fellow Jew: see…” [Shemos 3:4] is not referring to Moshe, who was another individual “nosei b’ol im chaveiro” (literally – carrying the burning bush at all. It refers rather who empathised with the troubles of the the yoke with his friend). to Moshe’s turning aside to see (when people. Finally, Moshe blessed Yosef who But even more pronounced is Moshe’s he was still in Egypt) the affliction of the empathised with the troubles of the people reaction: Moshe thought, “Let me turn Jewish people. Moshe was in the lap of and invoked in his blessing “the One who aside now and see this great sight – why luxury, a prince in the house of Pharaoh rests in the thorn bush” because Yosef will the bush not be burned?” [Shemos and nevertheless he went out to check (like Moshe) demonstrated the attribute 3:3]. The pasuk says that Hashem saw up on the welfare of his brethren and he that the Al-mighty appreciates, nos’ei b’ol that Moshe’s intent was to check out the saw their suffering va’yare ( b’sivlosam) im chaveiro. DO YOU HAVE A SHAILA? ASK THE federation SHAILATEXT 07860 017 641 2. Rashi (2:14) brings that Moshe killed the Mitzri with Hashem’s Name. How then did Dasan and Aviram then know that Moshe and not someone else had killed 3 QUIZ ?TIME ? livingwithmitzvos.com him? What evidence is there by simply seeing someone’s lips moving? Slow Down! PARSHAH Rabbi Yossi Goldberg | Speeches by design

To receive this weekly by email please subscribe to כבד העבודה על האנשים ויעשו בה ואל ישעו בדברי שקר )ה' - ט'( Let the work be heavier upon the men and let them engage in [email protected] it, and let them not pay attention to false words health. The Chofetz Chaim was troubled with this request and thought to himself, “I What was Pharaoh referring to when won’t have the space time or energy to think should be the one to tell the bachur to learn about what we are doing and how we could דברי שקר he described their request as less?? I have written Seforim that encourage false words? Where was the falsehood in be doing better. Sometimes when we are more learning of Torah! How can I deliver their request? on the go and we consider stopping for a this message effectively? ” breather or slowing down to reassess and דברי שקר The Meforshim explain that That night during Maariv the Chofetz false words mean senseless, meaningless refocus, our mistaken sense of piety could Chaim had a flash of inspiration. With this words. Pharaoh was so insensitive to the brush that away as nonsense. in mind, he called in the bachur to see him Yidden’s needs that he didn’t see substance Rav Yitzchock Hutner zt’’l once travelled after Maariv.” in their legitimate request for a break. with a group of bachurim to a chasuna. One Even from a tough employer’s perspective, bachur was a particularly big Masmid and He told him as follows. “We have just this is surely very unreasonable of Pharaoh, spent every second of the journey there davened in Maariv for protection against the והסר שטן מלפננו ומאחרנו to say the least. They had only asked for a learning from a sefer. He continued to do Yetzer Hara. We say three day break from their constant hard so throughout the Chasuna in between the and you should remove the yetzer hara from work and instead - he instructs the Mitzriyim courses and dancing. On the return journey, before us and from behind us. What does to increase their workload! Not only that, Rav Hutner turned to the bachur (who was it mean that we ask Hashem to remove but he refers to their request as nonsense. still learning) and said, “You really do learn the yetzer hara from behind us?” he asked a lot and that’s good. But tell me, when do the bachur. But Pharaoh had a hidden agenda too. you have time to think?” It wasn’t just the request for respite that “Sometimes the yetzer hara is on front of bothered him. It was the fact that whilst The yetzer hara doesn’t want us to us and shows us the way to do an averah. the Yidden would be resting up, they would think. He prefers us to be busy, even with But sometimes the yetzer hara is behind us, have time to think. Now that Pharaoh would mitzvos! Just as long as we don’t have time pushing us forward too hard in the right not allow. for ourselves. direction and hoping that we will eventually The Mesilas Yesharim learns from here The Chofetz Chaim was once asked to collapse. Both types of yitzrei hara must be that it is comparable to how our Yezer speak to a bachur who was in Radin Yeshiva. dealt with – even if it means that we must Hara works with us too. He too wants us The bachur was simply learning too much slow down and take it easy.” to work and be busy non-stop so that we and it was becoming dangerous to his Let’s stop and think. ANSWERS

1. The first one to die was Yosef and the last shevet to die was Levi, when the 4. It is an acronym for many of the parshios in Sefer Shemos. It is a special start of the slavery in Mitzrayim started. time for teshuva in the areas of negativity that the Jews were exposed to in 2. The Gur Aryeh answers that the killing with Hashem’s Name only works Mitzrayim. With the going out of the Jews with special help from Hashem in when accompanied with some small form of hitting. these parshios, so too each Jew can have special help to free themselves from sins of arayos seen in leaving Mitzrayim. 3. The Ramban (Vayigash, 47:15) brings that a miracle that was told over beforehand by a messenger that it will happen is recorded in the Torah. 5. Basya married Kalev (Gemora Megilla 13a). However, miracles done to assist a tzaddik or punish a rasha are not explicitly 6. The Mesillas Yesharim (Chapter 2) brings that Pharaoh’s plan was that the mentioned. The Gur Aryeh (Shemos, 2:1) answers that since Hashem made Jews would be so busy working that they would not have time to think and this miracle of birth special in Mitzrayim (e.g. they unnaturally had so many plan how to oppose it. We learn from here that this same thing applies to the children at one time) therefore Yocheved’s miraculous birth is also not singled evil inclination who tries to make a person so busy with other things that they out for mention. do not have time to stop, think and analyse their lives.

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3. Rashi (2:1) brings that Yocheved was 130 years old when she gave birth to Moshe. 4 Why then does the passuk not mention this miracle (like it does by Soro)? QUIZ ?TIME ? livingwithmitzvos.com The Measure

of a Gadol PARSHAH Rabbi Zev Leff | Rav of Moshav Matityahu

constant Torah study the world would cease The child grew up ... It happened in those days that Moses grew to exist. How profound and all-encompassing up and went out to his brethren and observed their burdens; and is the concern and kindness of the one who he saw an Egyptian man striking a Hebrew man, of his brethren. immerses himself in the study of Torah, (Shemos 2 10-11) thereby preserving the entire universe. The Torah giant is familiar with the entire The Ramban, commenting on the of this selfhood can be expanded beyond the world. For Torah is the blueprint of the apparently repetitive mention of Moshe’s parameters of one’s physical person. world and only through comprehensive and growing up, explains that the first phrase Many people feel that their spouses are part penetrating knowledge of this blueprint can refers to Moshe’s attainment of physical and parcel of themselves-”His wife is like his one gain the eyes to see the world as it really maturity. The second phrase refers to Moshe’s own body,” say Chazal. Hence one’s concern is, to truly be cognizant of the needs and growth in intellectual and spiritual maturity, to for a spouse is included in the natural concern problems of mankind. his becoming “a man of understanding.” for self. Others extend their self to include The study of Torah and the total immersion The Torah proceeds to specify the sign of their families, still others their neighbours. in Hashem’s will unites one with his Creator Moshe’s spiritual maturity the fact that he The more one perfects himself, the more his and imbues him with an open heart, with went out to his brothers and saw their labours. concept of self encompasses. The truly great emotional understanding, compassion, and Rashi comments on this phrase that Moshe person feels all Klal Yisrael, indeed the entire empathy. Only the Torah giant can fully contemplated their plight and “applied his world, as part of his self. possess the sensitivity that emanates from eyes and heart to suffer with them.” And so, the Mishnah in Avos continues, Hashem’s Torah, which is referred to as The mark of a gadol, a person who when my ani is limited to my individual self Rachmana - the Merciful. alone, what is the value of this ani?” possesses greatness and maturity, is defined Rabbi Chaim Ozer Grodzenski zt’’l, Rav by the Torah in terms of his ability to be A baby enters this world with a clenched of Vilna and gadol hador of the previous concerned with others. The Ribbono Shel fist. After 120 years, part of the preparation generation, kept a written record of all the Olam is called HaGadol, the Great, and Chazal for burial includes the opening of the many and varied charities of Vilna which explain this appellation to refer to Hashem’s deceased’s hands. A person comes into this he supervised. In it were the records of free trait of goodness and kindness. Therein lies world concerned only with his own needs and loans, monies for poor brides, caring for the His gadlus. The concern that envelops and desires. His fist is clenched tight. He is closed sick, the guesthouses for poor travellers, and permeates all existence is the mark of His unto himself. As he matures, he slowly opens general tzedakah accounts. It was a massive, unlimited greatness. Hence He is HaGadol. that fist to reach out to extend his self to others, voluminous record. When a fire destroyed to embrace an entire world in his concern. He this book, Reb Chaim Ozer reproduced it We are exhorted to walk in Hashem’s ways must exit this world with an open hand. from memory. and emulate His attributes “As He is called This outreach of the self is not mere This story is not important for what it tells us merciful, so, too, should you be merciful.” sympathy, but rather a deep empathy about Reb Chaim Ozer’s phenomenal memory, Thus, if Hashem is called HaGadol, we too and total identification. Hence, it requires but for what we learn of the importance that he must strive to emulate this gadlus. Just as He is applying one’s eyes and heart. It necessitates attached to these records. concerned with all Creation, so must we strive observing, assessing and understanding the to emulate that all-encompassing concern. Our respect for our gedolim is enhanced circumstances and needs of others. when we realize that their gadlus in Torah is Rabbi Shimon Shkop, zt”l, in his preface But that is not sufficient, for once one has an emulation of the gadlus of Hashem, which to Shaarei Yosher, addresses the following assessed his neighbour’s situation with his leads them to concern for the entire world. paradox. On the one hand, man was created eyes, he must open his heart to what he sees- Appreciating this gadlus should inspire us with a natural concern for himself and his to actually experience emotionally the hurt to strive to extend our concern to include all own personal needs. “Love thy neighbour and pain, the fears and apprehensions, the of our fellow Jews. When we achieve this goal as yourself” is predicated on self-love and joys and satisfaction of one’s extended self. Hashem will reciprocate as He did in Egypt. self-concern. And yet, man is exhorted to be The true gadol is only indirectly measured When Moshe applied his eyes and ears to concerned with others. Reb Shimon explains by how many blatt Gemara he has mastered his fellow Jews, Hashem responded in kind. that the key to resolving these seemingly and the profundity of his pilpul. Rabbi Aharon As the Torah tells us, “And G-d heard their conflicting concerns lies in the definition Kotler, zt”l, explains that Torah learning is moaning, and G-d remembered His covenant of self. the ultimate chesed. When we say, “Talmud with Abraham, Isaac, and Jacob. G-d saw the Everyone possesses their “ani”-the essence Torah is equal to them all,” it is other acts of Children of Israel; and God knew” (Shemos of their being. As the Mishnah clearly states chesed to which we are referring. For all other 2:24-25). And Rashi comments “Hashem put in Pirkei Avos (114), “If I am not for myself, kindnesses are specific and limited, but Torah His heart to suffer with them and did not turn who will be for me?” However, the definition study is the source of existence. If not for His eyes from them.”

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is informative, easy-to-read, and powerful. or we can face them head on. rs — ion ab Psychology and Wisdom Jewish through Transformation or workshops, or to receiveout the counseling Go to Yourself newsletter, visit www. aryehsampson.com Rabb Go to Yourself or email [email protected]. i Shmuel Kamenetsky, Rosh HaYeshiva, viewing challenges asshares a call an to approach look within for and Talmudical Yeshiva of Philadelphia express our authentic selves more deeply. It The approach outlined in this This is an exerpt from author's book will pro is a path of personal addition to the armory of the mental health professional and layman alike. vide a highly benefic pr transformation, Mosaica Press ial and c oblems become opportuni in which is an independe onstructive fulfil ties to gai of Jewish books. Our authors includent some publisher of Dayan Y. Abraham, Dayan, London Beth Din, and Rabbi, Congregation Toras Chaim lment. This approach, known as then greaterACTive method, is based on Jewish thought the most profound, interes ting, from modern psychotherapy and addresses many thinkers and writers in the Jewish and community entertaining Go to Yourself offers a practical guide to self-development based on authentic sources. and insights of the key challenges that modern life presents. today. Our books are available around the world. The careful reader who internalizes its messages will benefit greatly. Please visit us at www At its core is Rabbi Israel .mos or contact us at [email protected] approach to c Salanter’s uni reating personal transformation,que We will be glad to hear from you. .com. Rabbi Dr. Akiva Tatz world-renowned lecturer and author which includes three concepts: Awareness, book: "Go To Yourself". By combining wisdom and spirituality, theory and practice, religion and science, Control, and Transformation. Go to Yourself can help y Awareness (hergesh) means to gain self- conte ou positively transform your life so that you can a ntment and happiness. knowledge and insight into oneself. ttain greater Eliminating Jealousy Control (kevishah) comes next. It refers Professor Tal Ben Shahar PhD, Harvard University lecturer on Positive Psychology to taking conscious control over our inner and author of New York Times best-seller Happier negative tendencies. A use ful blend of CBT principles with Jewish ideas! T ransformation (tik GO TO negative tend kun) occurs when the encies are For more information, see Windy Dryden PhD, Emeritus Professor of Psychotherapeutic Studies, Sampson follow the wishes of the truetransfor innermed self to — in beautiful harmony. Goldsmiths, University of London Cover Design: Brocha Mirel Strizower

YourselfTransformation through Jewish Wisdom and Psychology If you’ve ever felt envious of another person’s good fortune or aryehsampson.com Aryeh Sampson overshadowed by someone’s success, you’ll know how it can rob you of happiness. I’d like to share a unique approach for Basra 21a). When Chazal felt jealous of overcoming jealousy, called the ‘ACTive Method’, which is based on each other’s spiritual attainments, they Jewish thought and psychotherapy. It views anxiety as a call to look used it to motivate themselves to study within ourselves and express our authentic selves more deeply. more and to become wiser. At the method’s core is a three stage success in someone else’s life, and ignore When we are jealous of others, we can process of personal transformation which their suffering.” use it as an incentive to better ourselves — we thereby become more fulfilled within was taught by Rabbi Yisrael Salanter zt’’l Cognitive behavioural therapy teaches ourselves and consequently less jealous. – these stages are Awareness, Control and that it is not an actual event but our Transformation. interpretation of it that causes our STAGE 3: TRANSFORMATION emotional response. By becoming aware STAGE 1: AWARENESS In this stage, we go beyond reducing of our cognitive biases (irrational thought The first stage requires us to become our jealousy, to changing our nature so patterns), we can change the way we aware of our jealous thoughts and that we no longer begin to feel jealous in think about a situation and thereby alter the first place. How can we accomplish their source. our emotional reaction to it. It is therefore this? We need to eliminate the self- The triggers of jealousy can range important when feeling envy, to decide destructive traits which are at the root dramatically from person to person, but if we are looking at the situation in all of the jealousy and replace these with it frequently occurs when we consciously or nothing terms, where we disqualify positive traits. (or subconsciously) feel lacking; for the positive that we have and magnify This is achieved through repeating example, when suffering from personal the good the other has. By challenging positive actions until new habits are hardships, such as a financial crisis our initial view, we gain a more realistic formed. For example, when a mean or sickness. understanding and reduce our jealousy. person repeats acts of giving, he will, over Unraveling the roots of jealousy may ÂÂ Speech time, become a more generous person. also involve understanding our own self Sharing jealous thoughts and feelings He will also uproot jealousy and start defeating behaviours, for example being confidentially with a supportive person to experience joy for the good fortune of over-fearful, controlling or unmotivated. can also help us see through our irrational others, instead of letting it diminish his Often these behaviours result in us feeling thought. Sometimes, when we are going happiness and create animosity. stuck, dissatisfied or unproductive, that through a difficult time, the process of A beautiful example of this madreiga, make us prone to more envious feelings. expressing these emotions can also bring is described in this week’s sedra when great relief. In other situations, when Moshe was chosen to lead the Jewish STAGE 2: CONTROL another person is doing something that people out of Egypt, Aharon could have After we have clarified our jealous makes us jealous, it can be helpful to easily felt overshadowed and been jealous thoughts and their source, we move to speak to them directly about it to try to of him. But in fact, Aharon is described the next step of controlling these feelings. improve the situation. as having “joy in his heart” (Shemos We do this through our powers of thought, ÂÂ Action 4:14) ; he was truly happy for his brother. speech and action. Instead of trying to get more of what Hashem’s appointment of Moshe only Thought. ÂÂ others have, we can use jealousy as a increased Aharon’s love for him. Jealousy can arise from faulty thinking positive motivation to improve ourselves. We too can find a new sense of joy and which distorts our perception of reality. As The Gemara teaches, “Jealousy between closeness to others when we transform Rav Dessler explains, “Jealousy happens the Sages increases wisdom” (Bava jealousy from a troublesome emotion into when we focus on a few moments of a positive force.

In memory of Leslie and Freda Aaronson

5. The daughter of Pharaoh saved Moshe and converted to Judaism. Who did she 6 marry? QUIZ ?TIME ? livingwithmitzvos.com A Tribute to HaRav HaGaon TRIBUTE written by Rav Moshe Shapira zt"l Eli Katz A Glimpse Into the Unity of the Torah on the Cosmic Scale

n many obituaries and hespedim of the meaning and interpretation of He twice commented that the level it has been mentioned that the theorems. of understanding in the Universe I Reb Moshe zt”l, aside from his For Reb Moshe zt”l, the Chochmas nowadays, especially the Quantum enormous yedios and harbotzas HaBriah – Wisdom of the Creation & Relativity, was “wunderlich” haTorah in Toras Nigleh and Nistar, - is a direct revelation of the kavod (wonderful), and the unity and kesher also had a wide knowledge in secular of Hakadosh Baruch Hu – istakel between the Higher and Lower worlds, subjects such as science. It is said be’Orayso u’Boro Almo. The Torah, was becoming dramatically clearer in that he would host telephone based both nistar & nigleh, in their respective our generation. chaburos with scientists from Russia. realms, is the blueprint of both As a side-note, when I met with Reb I can testify directly to this fact the revealed and hidden Universe. Moshe zt’’l for the second time almost with first-hand experience. I only had Therefore one can and should perceive 4 years later to continue our discussion, the zechus of meeting Rav Moshe in from the expressions and emanations he remembered every detail of our person twice, once together with my from their true shoreshim – sources - in conversation, who with, where we all chavruso, Amos Wittenberg at my the heavenly Olamos ‘Ba’Shamayim sat, when we were interrupted and of home in Golders Green (November MiMa’al’ down into the actual Olam course every nekudah of the inyanim 2012) and once in his Kollel in Ramat HaGashmi / physical universe (“Ve’al we covered. Shlomo (Shavous 2016). In both cases, Ha’Aretz Metachas”). This creates Those 2 sessions – dramatically we discussed Torah and science for the yichud of “Ein Od”. In the tikun changed my life, in so many ways, around 45 mins each. ha’asid, the true and complete unity of forever. Amos and I, have spent His depth of knowledge of science Hakadosh Baruch Hu will be revealed hundreds (perhaps thousands) of was utterly incredible and he introduced from within every element of creation, hours across many years and we a completely new viewpoint of unity on stretching from the galaxies and stars will iy’’H continue, to improve on the grandest of scales from the top of to the most mundane atomic (and sub- our understanding of Rav Moshe’s the heavens to the very foundations of atomic/quantum) particles. HaKol Bara precious words and his approach. the physical universe. This included Lichvodo – Everything was created for From having learnt and seen a great detail in the deepest aspects of his kavod. reasonably wide range of sources and physics including the twin pillars of In our brief discussion, for many seforim on these matters, it is quite likely all modern science - Quantum theory features and rules contained in these that no-one else since, probably, the and Einstein relativity, as well as the two pillars of Twenty First Century Vilna Gaon (1720-1797), has ever had conjunction thereof – Quantum Gravity. physics, Reb Moshe z”tl connected a significant depth of understanding Our discussion touched on the core them to the precise point in their of the science world (relative to their foundations of time, space, energy, Heavenly source / mystical shoresh time), to be able to map it with clarity light, infinity and finiteness all of in Toras HaNistar. Whether this was to the Chochmas Emes and thereby which from both the biggest of cosmic to a specific matter discussed by the illuminate the awe inspiring vision scales - the universe to the smallest, Gedolei Yodei Chain such as the Arizal, of the Achdus and Yichud of Hashem hidden, innermost (penimius) scale - Vilna Gaon, Ramchal, Leshem, or Echod U’shemo Echod. the quantum unit in the sub-atomic more ‘down to earth’ like the Meshech Yehi Zichro Boruch world. His encyclopaedic knowledge Chochma. Occasionally he would was very up-to date, and in some provide his own direct interpretation Eli Katz cases beyond even physics graduates and connection to a particular Sefirah, 17th Teves 5777 – especially in the challenging area Olom or other inyan in Toras Emes. 15th January 2017

6. What can we learn from the evil plan of Pharaoh (Shemos 5:9) to increase the workload? 7 QUIZ ?TIME ? livingwithmitzvos.com orah fro i T m

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In the latter part of the nineteenth century a controversy saw him, Rashi again erupted regarding an alleged episode that is recorded in the quotes the Talmud classic commentary to Mishna, the Tiferes Yisroel. that interprets “Him” There he quotes of a “delightful” tale he once read. as referring to the Divine Presence that An Arabian king had heard of the wondrous reputation of accompanied Moshe. the illustrious Moshe Rabbeinu. Curious to fathom the depths Seemingly, Moshe Baltimore of his personality the king commissions an artist to paint a portrait of this great leader. The artist returns having fulfilled was born endowed PARSHAH with perfection. his mission. The king displays this resemblance to his court physiognomists (the study of facial features as an indicator How do we of temperament) waiting to hear them dissect the details of understand these verses in light of the Holy Baal Shem Tov’s contention? Moshe’s great character. How does one overcome a predisposition to moral weakness? The physiognomists after studying the painting report that Everyone has a basic desire for good but so often the overpowering the individual portrayed is thoroughly wicked and possesses every known pull of instinct doesn’t allow us to escape the comfort of “pleasure” for a vice. higher moral purpose. It takes a willingness to risk giving up what comes Dumfounded, the king decides to see for himself if indeed this is an so natural and easy for a greater value that is not yet in hand. accurate depiction of this great leader or not. What holds us back is the fear of taking the leap. Upon meeting the Jewish leader the king discovers that the portrait is In all the heroic efforts described prior to the birth of Moshe, from the exact and he expresses his dilemma to Moshe that apparently his advisers remarriage of Yocheved to Amram, after he separates from her lest she interpreted the picture incorrectly. bear a child that will inevitably be murdered, to the placing of Moshe in Moshe responds that their analysis is indeed a competent one. Moshe the basket amongst the reeds and the courage of Basya in saving the baby, tells the king that although he has succeeded in transforming himself to there is one common denominator: greatness, nevertheless, he was born with inherently poor character traits Despite the odds against them, they were willing to take a chance for and was initially inclined towards all the vices listed. a noble goal. His virtue, Moshe reveals, lies precisely in the determined effort it took Sure there were risks. Would it be worth going through pregnancy and childbirth to have the (תפארת ישראל מסכת קידושין ד )יד .to convert his deficiencies into assets The former Maggid of Wilkomir, Rabbi Chayim Yitzchak Aharon baby casually discarded when born? Rapoport zt’’l wrote a scathing attack on this spurious contention that Would they risk their lives by attempting to hide the child from the Moshe was born defective, going on to cite many sources and quoting authorities? contemporary rabbinic figures that attest to Moshe’s righteousness from Was there really a chance of the fragile child surviving the crocodile birth. He as well as others laid claim that this “fable” has its origins in infested waters? “pagan literature”. Wouldn’t Basya jeopardize her position as princess were she to be Unbeknownst apparently to these polemicists, this idea, albeit not the discovered harbouring a Jewish child? actual account, is quoted decades earlier in the name of the Holy Baal Shem Tov by his very own grandson, Rabbi Moshe Chayim Efrayim of Success in life warrants the ability to take chances to achieve a .higher goal (סוף פרשת כי תשא ).Sudylkow, the author of the Degel Machaneh Efrayim There he quotes in the name of his saintly Zaida, that Moshe was born Moshe despite his predilection towards evil grew up among utterly wicked” but transformed himself through much effort individuals who instilled within him the confidence that it pays to step out“ ,רשע גמור a an utterly righteous one. of the comfort zone for a greater success. It empowered him to overcome ,צדיק גמור into a the temptation to abide by his natural inclination and risk “giving it all Yet clearly the Torah seems to imply that Moshe was indeed born up” for something much more powerful and pleasurable, although not into greatness? yet tangible. When Moshe enters this world, the Torah relates: Perhaps the observing of the Divine Presence alongside Moshe was a She saw that he was good... Rashi product of Yocheved and Basya’s powerful positive attitude that gazed into ,(ותרא אתו כי טוב הוא )שמות ב ב ,good, refers to the house filling with light, reminiscent the eyes of this fragile child, who was perhaps endowed with challenges ,טוב relates that this .yet they perceived that light that radiated from him וירא אלהים את האור כי טוב ,recorded in Torah at Creation טוב of that first G-d saw that the light was good. It was the example they set and the confidence they instilled within ,()בראשית ב ג When Basya, the daughter of Pharaoh opens the floating basket and Moshe that enabled the “original light” to penetrate through the clouds .and she and shine so brightly ,(ותראהו )שמות ב ו discovers the child Moshe the verse states

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