בס“ד Toronto Torah Beit Midrash Zichron Dov Parshat Vaera 25 Tevet 5771/January 1, 2011 Vol.2 Num. 18 Shema, Hallel, and the House of Israel Russell Levy In Hallel, which we will soon recite on 10a and Bereishit Rabbah Vayechi 98.) will is not only for each individual to Rosh Chodesh, we juxtapose two practice Judaism, and so we cannot It is possible that when David descriptions of the Jewish people: haMelech distinguishes between fully bless Him as individuals. We are Immediately after declaring that Yisrael and Beit Yisrael, he is referring called to transform ourselves from Yisrael trusts in Hashem, we affirm to these two aspects of the word. As kulam kedoshim, holy individuals, to that Hashem blesses the Jewish individuals, Yisrael, we trust in an am kadosh, a holy nation. We must Beit Yisrael transcend simple obedience and people, now labeled as Hashem. As a nation, Beit Yisrael, we (the House of Israel). What is the realize our greater purpose in the bless Hashem and Hashem blesses us. difference between these two terms? world, as we declare three times a However, our second question day in Aleinu: Further, the term „Beit Yisrael‟ is used remains: Why may we only bless the לתקן עולם במלכות ש-די...ויקבלו כולם את עול with this meaning in only one other Holy One as a nation, and not as מלכותך ותמלוך עליהם לעולם ועד ?place in all of Tehillim, in a psalm individuals with almost the same structure as the The answer to this question may lie in To perfect the universe through the one in Hallel. There, the Psalmist a greater comprehension of our ability Almighty‟s sovereignty... and they proclaimed, “Beit Yisrael Barchu et to bless Hashem. R‟ Shimshon Raphael shall all accept the yoke of Your Hashem”, The House of Israel shall Hirsch explains: While the Omnipotent sovereignty, and You shall reign over bless Hashem.” How does one bless blesses us and grants us success in them speedily for all eternity. Hashem, and why is the task of this world, it is impossible for us, mere blessing Hashem entrusted to Beit To achieve this, we cannot simply be mortals, to reciprocate. Our blessing Yisrael instead of Yisrael? individually dedicated to His service; to Him is in our dedication to allow His we must also, as a united community, The key to the first question lies with will to be fulfilled, via our obedience as a united nation, dedicate our the dual meaning of the word Yisrael. to His commandments. Through this, interlinked lives to Him. This cannot A midrash on one of the most familiar we do indeed give something to Him, be achieved fully through the passages in the Torah, the Shema, accomplishing His goals for man. individual Yisrael: the individual can explains that Yisrael refers to our With this understanding, the use of put his faith in Hashem, but the forefather and our struggle to Beit Yisrael becomes clear. As individual‟s dedication is insufficient. emulate his righteous ways, as well individuals, we trust that Hashem will It is only through unity, through as to klal Yisrael, our collective assist and protect us, and we declare achdut, as beit yisrael, that we can nation. (See Psikta Zutrita Vaetchanan that He is the Eternal. However, His truly bless Hashem. When we honestly can exclaim, “The Parshah Questions R’ Meir Lipschitz entire House of Israel blesses Hashem,” when we are finally truly Answers are provided on the back page. one nation dedicated to the one, true Where in Parshat Vaera can a reference to Techiyat HaMeitim be found? G-d, then, bayom hahu, on that day, (Sanhedrin 90b) yiyhe Hashem echad ushmo echad, How are the words “v’ani aksheh et lev Paroh” to be understood? Hashem will be One, and His name (Rashi, Ramban Sforno to Vaera 7:3) will be One. On that day, we, both as Why does Moshe label himself aral sefata’im (of uncircumcised lips)? individuals and as a nation, will be (Rashi, Ramban to Vaera 6:12, Drashot Haran Drush Shlishi) able to accept the greatest brachah Why is Moshe labelled aral sefata’im twice (6:12 and 6:30)? from Hashem, the coming of the (Ramban and Ohr Hachaim to Vaera 6:30) Mashiach and the rebuilding of the For children: Why did Aharon, and not Moshe, bring about the first three plagues? Beit haMikdash. (Rashi to 7:19, 8:12) [email protected] [email protected] To sponsor a Toronto Torah in memory or in honour of a loved one for $180, please email [email protected] or call 416-781-1777. Moshe, Aharon and Me R’ Azarya Berzon instructions given by G-d through In the opinion of some 4:31). commentators, the name that Moshe and Aharon. But something captures the essence of the second In the mussaf of Rosh Hashanah, we was missing in Egypt. There they Book of the Torah is “Sefer recite the verse: only witnessed “ E t z b a h Elokim” (HaShem‟s Finger); they כה אמר ה' זכרתי לך חסד נעוריך אהבת HaEmunah” (the Book of Faith). The didn‟t understand the magnitude of כלולתיך לכתך אחרי במדבר )ירמיהו )ב,ב( first issue which Moshe Rabbeinu addressed to the Almighty, when Thus said the L-rd, I remember for the events, the emergence of the HaShem appeared to him for the you the kindness of your youth, your covenantal community for the first time, revolved about faith. bridal love in which you followed Me future. They understood the Moshe proclaimed, “They (Bnei into the wilderness, a land not sown! “Hotzeiti” (the taking out), each Yisrael) will not believe me” (Shmot (Yirmiah 2:2). HaShem never forgot individual and his personal relief 4:1). Chazal say that HaShem the “chesed ne’uraich!” This verse from the suffering of “Shibud resented Moshe‟s assumption that teaches us that the Jew who has faith Mitzrayim.” They did not yet the people will not have faith. bestows [Kaviyachol] “chesed” upon appreciate the “V’goalti”, the Hashem responded, “you have HaShem. What faith did the Jews existential freedom and accused the innocent! My people display in Egypt? They displayed redemption. are descendents of Men of Faith”. great faith in following Moshe! That We can understand why Bnei Moshe Rabbeinu anticipated that is why hundreds of years later, Yisrael did not recite the the people would ask him questions Hashem reveals to His Prophet “shirah” (song of deliverance) on like how long they will be in the Yirmiah, “I have not forgotten it!” the very night of “Yetziat Mitzraim?” desert and how long it will take to Faith is the central motif of yetziat Why did Moshe wait seven days conquer the land. This was mitzraim. The faith of the people until “Kriat Yam Suf?” Apparently, legitimate and to be expected. reached its zenith at Yam Suf. Why they were not yet inspired! Moshe When someone tells you, “leave does the Torah consider this act of Rabbeinu may have been ready; but your home,” you ask, “Why? When faith to be of greater magnitude than he couldn‟t sing the “shirah” alone, will I reach my destination?” Moshe that of their faith in Mitzraim itself? without the people. Alone, he has knew that he could offer Bnei At Yam Suf it says, “Vaya’aminu no power. Bnei Yisrael didn‟t fully Yisrael no specific answers since baHashem u’biMoshe Avdo” (and grasp the significance of the the information was not disclosed to they believed in Hashem and His “nes” (miracle) and that is why they him. Yet, they didn‟t ask questions. servant Moshe) (Shmot, 14:31). In weren‟t ready. Although one They believed, as the Torah Egypt, they witnessed the recites the blessing of “HaGomel” testifies, “ V a y i k d u intervention of HaShem, and the when one experiences salvation, Vayishtachu” (they bowed their supernatural events, and they acted this blessing, however, is not heads and worshipped) (Shmot with obedience, following all the “shirah.” In Mitzraim they saw “etzbah Elokim” when witnessing the ten plagues. But at Yam Suf they saw “yad Hashem” equivalent to fifty plagues. At Yam Suf they beheld 613 Mitzvot: Mitzvah 74 great visions. They sang of the “Beit Hearing disputes before all litigants Hamikdash” and of “Machon L’shivticha” (the Messianic hope). They understood that it will be a long history, but one of Parshat Mishpatim presents a series The Minchat Chinuch explained that eschatological fulfillment. At Yam of six mitzvot regarding fair this law applies to arbitration Suf, they were inspired when they conduct of trials in beit din. The first hearings as well, writing, “If litigants beheld the beauty of the future. of these, mitzvah 74, warns judges accept women or ineligible judges None of this took place in Mitzraim. to wait until all litigants are present properly to serve as judges, these Chazal tell us that even a before hearing the claims of an judges are instructed not to hear a maidservant reached the spiritual individual side. The gravity of bias claim” without the other present. The level of “nevuah” (prophecy). At is such that the judge does not have same rule applies to non-Jews, as Yam Suf they all reached the any leeway; he must wait until all well, as part of their Noachide pinnacle of total “Emunah”, and are present. obligation to create proper courts. were ready to recite the “Shira”. [email protected] [email protected] 2 Visit us at www.torontotorah.com Ha’Am V’Ha’Aretz Rav Tzvi Pesach Frank R’ Mordechai Torzcyner Torah in Translation Rav Tzvi Pesach Frank was born in 1873, time of famine in Yerushalayim.