Category: Teachings on Shemot (Exodus)
In last week’s portion, Parashat Mishpatim, there are many different laws that are brought down dealing with a variety of monetary, social, criminal, agricultural and other topics. I want to begin by focusing on a verse that is the only dietary law mentioned in the portion. “Be unto me a people of holiness. You must not eat the meat of a wounded animal that is found in the field; throw it to the dogs.” (Exodus 22:30)
When looking at the Targum Onkelos, Yonatan Ben Uziel, and Yerushalmi one will discover that they all translate this verse – “be unto me a holy people”. Most English translations follow the Targumim and translate it the same way. Nevertheless, the literal translation is the way I translated it above – “Be unto me a people of holiness.” You are probably asking yourself- “what is the difference between “be unto me a holy people” to “be unto me a people of holiness”?
In order to demonstrate the fact that there is a difference, let us look at another verse dealing with a different but somewhat similar dietary law mentioned in Deuteronomy “You shall not eat any animal which either dies naturally or is slaughtered improperly. You may give it to the sojourner who is in your town, so that he may eat it, or you may sell it to a gentile, for you are a holy people to the LORD your God. You shall not boil a kid in its mother’s milk. (Deuteronomy 14:21)
Here the literal translation is “for you are a holy people“. In order to understand what I am getting to, we must compare the verses in the original Hebrew. In (Exodus 22) it says “Anshey Kodesh Tihiyun Li” whereas in Deuteronomy is says “Ki Am Kadosh Ata”. Looking at the transliteration, we can easily see the difference between the words Kodesh to Kadosh. In Hebrew the word – “Kodesh”, is a noun meaning holiness whereas the word Kadosh is an adjective describing someone or something that is holy. Before we explain the implications of the word usage variation in each of the above verses, let us first understand what each of these laws are all about.
In Parashat Mishpatim, Exodus 22:30, the Torah prohibits eating an animal of a kosher type called a “Terefah”. A Terefah is an animal that because of a serious blemish or injury will not be able to live more than a year. The oral law outlines 70 different types of blemishes that render animals “Terefot“. After slaughtering an animal according to Torah law and then discovering that it had a serious blemish or injury, it is unfit for kosher eating. However, one can benefit from it in other ways. This we learn from the Torah saying that it shall be given to the dogs. This does not mean that one has to give it to the dogs; it is an option. One can sell it or give it to a non-Jew as well. Except for eating, any other type of benefit is allowed.
In the verse in Deuteronomy 14:21 the Torah talks about what is called in Hebrew – a Nevaylah. A Nevaylah is an animal of a kosher type that died naturally, was killed by another animal, or was slaughtered improperly. Unlike a Terefah, if one touches the carcass of a Nevaylah or carries it, he is rendered unclean. In order to purify himself he must immerse in a kosher mikvah (ritual bath). Here also the Torah allows one to benefit from the animal by giving it to a sojourner or selling it to a gentile. It is interesting that in this instance the Torah does not suggest giving it to dogs.
One possible reason is that a Terefah has a blemish or serious injury and therefore is not fit for human consumption a Nevaylah on the other hand, was a healthy animal that wasn’t slaughtered properly. Although, this is not true in every circumstance, since a Terefah will become a Nevaylah if it died before being slaughtered. Nevertheless, the Torah in Deuteronomy 14:21 is speaking about the majority of instances. It is important to note, that in order to maintain the status of a Terefah it must be slaughtered according to Halacha. It is this act that brands the animal as a Terefah preventing it from becoming a Nevaylah, which we mentioned before is more severe than a Terefah in that it is a type of uncleanliness.
Now that we understand the difference between the two above laws, we can get back to our original discussion. Why does the Torah in Parashat Mishpatim choose the noun expression “people of holiness” and in Deuteronomy use the adjective “a holy people”?
This question is brought down In the Zohar Hakadosh – Parashat Mishpatim. The Zohar explains that the love that Hashem has for the people of Israel is described in four stages of spiritual development reflected to in the written law. Each level gives rise to another higher level unraveling the uniqueness of Israel. The love Hashem has for Israel unfolds like a flower bud that blossoms to maturity. Until a flower completely blooms, one cannot enjoy the beauty of it in its entirety. In essence, Hashem is revealing to the people of Israel who they really are and what their purpose is. The first verse quoted by the Zohar is found in Exodus 19:6 – “you shall be unto me a kingdom of priests and a holy nation”. This verse refers to the first two functions of Israel in ascending order. First G-D tells us that we are a nation of priests, then He says that we are also a holy nation. A kingdom of priests is a nation that will serve the creator and function as a light unto the nations calling them to unite in Divine worship. As Isaiah says – “You will be called the priests of Hashem. You will be called the servants of our God” (Isaiah 61:6)
The next level being a holy nation means that just as holiness is eternal so are the people of Israel. This is supported in a verse from Isaiah as well “And he who is left in Zion and remains in Jerusalem will be called holy…,” (Isaiah 4:3) For example when one sanctifies his time by doing good deeds he is making it eternal. On the other hand, time that is wasted on mundane matters of materialism is wasted and lost forever. When people leave this world, they will be remembered only on how they eternalized their time and not how they wasted it.
It is important to point out that the word in Hebrew for nation used in the above verse Exodus 19:6 is “Goy” – “Mamlechet Kohanim vi’goy Kadosh” “Goy” has the same root as the Hebrew word “gviya” meaning body. It refers to the general body of a nation, the aura that radiates from the nation without looking inside at the people that make up the nation.
The more common word in Hebrew that is used to describe nation is “Am”. “Am” comes from the Hebrew word “Im” meaning to be with to join together. When people join together they create a nation. The word “Am” is used in the verse in Deuteronomy 14:21 mentioned above that talks about a Nevaylah – “Ki am Kadosh Atah L’Hashem Elokecha” for you are a holy people to the LORD your God. According to the Zohar this verse reveals the third level of holiness of Israel.
Before we explain this, it is important to point out the fact that the word holy regarding the people of Israel is always connected to eating or sexual prohibitions.
“For thou art a holy people unto the Hashem your God, and the LORD has chosen you to be His own treasure out of all peoples that are upon the face of the earth.” You shall not eat any abominable thing” “These are the animals you may eat: the ox, the sheep, the goat” (Deuteronomy 14:2-4)
Regarding priests the Torah teaches us – “They shall not marry a prostitute or a woman who has been defiled, neither shall they marry a woman divorced from her husband, for the priest is holy to his God.” You shall sanctify him therefore; for he offers the bread of your God: he shall be holy to you: for I the LORD, which sanctify you, am holy.” (Leviticus 21:7-8)
For the LORD your God walks throughout your camp to protect you and deliver your enemies to you; so your encampments must be holy. He must not see anything improper among you or He will turn away from you.” (Deuteronomy 23:15)
For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. You shall not defile yourselves with any swarming thing that crawls on the ground. (Leviticus 11:44)
Since all the laws in the Torah makes us holy why then were only the laws of kosher eating habits and sexual behavior brought down in reference to holiness? The answer is that the two most powerful desires of humans are related to sexual intercourse and food. The Torah is hinting to us that when it comes to food and sexual intercourse one has to sanctify himself more than any other realm. The Torah therefore outlines a strict dietary system together with sexual boundaries.
Now we can get back to the third level of holiness. As we mentioned above this verse uses the description “Am” for nation. Am, as we mentioned before, refers to the people that make up the nation. The Torah teaches us that every individual of Israel has the ability of reaching holiness. It is not just a general holiness that is reflected to in the second level, but permeates into each and every member of Israel.
The fourth level that the Zohar teaches us is hinted in the verse in Exodus 22:30 “Vi’Anshey Kodesh Tihiyun lee” “Be unto me a people of holiness. Here instead of the word “Goy” or “Am” for nation the Torah uses and unusual expression “Anshey“. This word literally means people. It comes from the word “Anashim” in Hebrew referring to individuals. This is obviously a unique expression to use here since the laws of a “Terefah” apply to every member of the house of Israel without exception. Why then does the Torah use this as an expression for nation? In addition, what makes this level higher than the third level both are talking about an eating prohibition?
The answer for both of these questions lies in the word for holiness used here. As we brought down earlier in our essay, the word used here for holiness is “Kodesh” which is a noun. This is higher than “Kadosh” holy which is an adjective. Here the Torah is revealing the fourth level where Israel has the potential to reach the epitome of holiness. This level is attained when their being unites totally with the concept of holiness and they become one essence forming the ultimate expression of sanctification. It is similar to the verse in Psalms 109:4 King David says “Vani Tifilah – “I am prayer”. In other words, King David reach such a high level that his entire being became prayer.
The same way the Zohar is teaching us that as Israel reveals it true essence they will completely unite themselves in pure sacredness. The word “Anshay” that is used for nation contains within it man and women. In Hebew “Ish” is man and “Ishah” is woman. Women is “Nashim” – the plural form. This hints to the fact that holiness is connected to the relationship between man and woman. It is through the intimacy between man and woman that has the ability to create the nation. The proper relationship built on Torah principles will bring holiness and the improper one will bring uncleanliness. The Torah is telling us that man and woman together can reach the epitome of holiness. As they unite with one another building a family that follows Torah they will become one pure essence of holiness.
In addition, the word “Lee” is used at the end of the first phrase of the verse in the original Hebrew “Vi’Anshey Kodesh Tihiyun lee“ Be unto me a people of holiness – “be unto me” This word “Lee” is the possessive representing an intimate relationship between two sides. It is the chemistry that unites two entities. When a man marries a woman according to Jewish law, he must say “Harey at mikudeshet lee”. You are holy to me.
In Isaiah 43:21 “Am Zu Yazartee Lee Tihilatee Yisapeyru” “this nation I formed for me to declare my praise” G-D is using the possessive stating that Israel is His nation that He created to declare His praise. This versed describes the intimate relationship that Hashem maintains with His people.
In Hosea 2:21 “And I will betroth you to me forever. I will betroth you to me in righteousness and in justice, in steadfast love and in mercy. I will betroth you to me in faithfulness. And you shall know the LORD”. Here G-D is relating to Israel through a husband and wife relationship. The highest possible relationship between two parts.
In summary, this is why the expression “Anshay Kodesh Tihiyun Lee” is used for nation to describe this fourth level.
It is interesting that the first time the word “Lee” is mentioned in the Torah is in Genesis 3:12 where Adam is telling G-D that his wife gave him the fruit of the tree and he ate it. “she gave me of the tree and I ate it” The joining of man and woman can create the highest level of holiness or ,G-D forbid, sin as it was in this instance.
One question that must still be answered is why does the Torah hint to this highest level of holiness in the verse in Exodus regarding a Terefah and not in the verse of a Nevaylah? The answer is that a sign of true holiness is not disconnecting ourselves from the physical world like monks in a monastery. The opposite is true the higher a person rises in holiness the more he is concerned with others. Here, at the epitome of holiness, one must be concerned even for the welfare of poor animals like helpless dogs. Together with the holiness comes modesty. A person of true holiness treats every one of G-D’s creations with the utmost respect even the most inferior of beings like animals. This is why the Torah hints to the highest level of holiness in the verse of feeding the Terefah to the dogs. Most people in such a holy state may assume it beneath their dignity to worry about such a low animal. Here the Torah teaches us the precisely a man of true holiness never forgets to show love and kindness to every one of Hashem’s creations even the lowest of them!
It is interesting that in the verse regarding the Nevaylah, describing the third level of holiness, the Torah suggests giving the animal to a sojourner or a non-Jew. There we see that the option of giving it to a dog is not mentioned. It is easier for a person to develop sensitivity towards another fellow human being. Although, it is a high level of sensitivity, it is not on the same level as helping helpless creatures like a dogs.
Another possible explanation is that a Terefah as we mentioned does not render a person unclean for touching or carrying it. A Terefah is unique in that if it is slaughtered properly, according to Jewish law, although it can’t be eaten, it rectifies the animal and does not let it become unclean. This hints to the fact that when someone reaches this level of making his being one with holiness he has the power of eliminating uncleanliness caused by sin and evil. The Nevaylah, on the other hand, representing the third level does not have the power yet to rectify something that is unclean.
Taking these four levels of holiness into our lives leads us to this week’s portion “Parashat Trumah“. In Exodus 25:8 it says: “and make me a temple and I will dwell within you”. The word for temple in Hebrew is Mikdash, which comes from the word holy – Kodesh! Being holy is the key in meriting in building the temple. The verse says – I will dwell within you! These means that if you utilize your potential in becoming holy by bringing Me into your life, then the blessing of restoring the temple will take place.
Let us work hard and together we will make the flower blossom!
Shabbat Shalom Rabbi Moshe Goldsmith
The New level of morality found in the Torah
Human nature has a tendency to admire great achievers. It doesn’t make a difference what the area of success might be. Be it art, music, science, medicine, leadership, business, athletics, religion etc… Any great success is looked upon with high esteem and admiration by most people. What makes success so attractive is the blessing that is revealed through the talented individuals realizing their potential. Talent is a gift from G-D that was planted in a particular person. When a person utilizes his talent, he is revealing the Divine gift that was given to him. This powerful energy is what really draws the admiration and interest of others. Witnessing great talent is another way of experiencing G-D! It is our talent and gifts that help us find direction in life. Most of us choose our professions that match our talents. It makes life a lot easier. It is not by chance that some choose to spend their lives involved in earthly professions like farmers, builders, chefs, storeowners, businessmen, high-tech, etc. Others are attracted to areas that are more abstract like religion, philosophy, nature, science and other intellectual realms. Since talents are gifts from G-D, He will not judge us according to the amount of talent we have or don’t have. It is what we do with our Divine gifts that makes a difference in G-d’s eyes.
As human beings, it is our job to constantly grow spiritually. At birth we were given a spiritual and physical side that are in constant friction with one another. This conflict make us humans unique among all other creations. Animals have no choice but to be physical and angels to be spiritual. What distinguishes humans from one another is the emphasis we place on each of the above factors and how they relate with one another. The conflict between spirituality and materialism exists equally on both sides of the work spectrum. It is possible for one to be a spiritual investment broker and another a materialistic Rabbi.
What makes a person a better human being is the purpose and sincere motivation of his actions and the ethical code he chooses for inspiration. It does not make a difference what realm a person chooses to invest most of his life’s energy. For this we have learned is connected to one’s talent and one has less control over. The most important factor is what is motivating him in making his choice. This is where our free will comes into motion it is what determines the motives of our actions. There are those that have chosen the realm of religion, philosophy, science, and nature but are motivated by their wanting to make a name for themselves or to become rich. Others may invest their lives as businesspersons striving to earn huge sums of money, but are motivated in helping others. Our Divine gifts can be our greatest reward or our greatest downfall. When a person’s motivation stems from self-interest and egocentric reasons it doesn’t make a difference which realm he chooses. He can be the greatest expert in Torah, but if he is motivated by making a name for himself, then he does not compare in greatness to a businessperson that has no other motives in life other than helping others.
There is a famous story told in regards to a shepherd boy who knew very little about being Jewish. He barely knew the Aleph Beit. One Yom Kippur, he joined the synagogue prayers in the Shul of the renowned Baal Shem Tov. The boy was taken aback by the devotion of the congregation praying on this holy day. He decided to let out the strongest whistle he could draw out of the depth of his lungs; the very same whistle he would use when herding his sheep. The congregation went into total shock screaming – “how can this ignorant shepherd boy disturb our prayers on such a holy day?” The Baal Shem Tov then turned to his congregation and calmed them all down. He told them how a terrible decree was hovering over the community. He continued to explain that because of this shepherd boy’s whistle that came out of the depths of his heart, in pure sincerity, the decree was nullified in heaven.
The question we still have not answered is – Is selflessness and sincerity enough? The answer is no! One may be selfless and only interested in doing something for the sake of idealism but the ideal itself could be evil. This is why an ethical code is so important in proper decision-making as well. There may be some members of ISIS and other extreme Islamic groups that may be selfless and idealistic but they are inspired by an evil code of ethics that basis itself on murder and hatred. For this reason, a proper ethical code is just as important and vital as the motives one’s inspiration is based.
The question is how does someone choose the proper ethical code? How does one know what the proper ethical code is? As Jews, it seems simple for us – we have the Torah. However, what does a person who lives somewhere far away in a jungle who was never exposed to the light of the Torah do? What do billions of other people in the world that follow other religions do? Are they to be blamed for being brought up on a different system of morals and ethics? The answer is of course not! For this reason, G-D planted within every human being the basic ability of knowing what is right and wrong. When a religion offers instruction that contradicts our natural human intuition of distinguishing between good and evil then you know that something is wrong. One does not have to convince civilized societies that murder, theft, and other criminal activities are evil, unfortunately, some religions and ideologies have succeeded in doing so.
For this reason, our Rabbis have taught us that Derech Eretz Kadmah La-Torah – that one’s natural ethical and moral behavior are a prerequisite in receiving the Torah. The minimum requirement of every human being is that he remain loyal and faithful to his natural intuition of knowing what is right and wrong. Since man is created in the image of G-D he naturally is able to distinguish between good and evil. The Divine Image given to man at creation is the source of this innate ethical code. This is what the first book of the Torah Bereishit focuses on – being a good human being. Our Rabbis say that our forefathers kept the entire Torah before it was given. How did they know the commandments if the Torah did not come down from Heaven yet? The answer is that because they were so in tuned with their soul it came natural to them. Through the observance of the Torah, one can achieve the highest possible level of morality possible for a human being. Our forefathers were so spiritually sensitive that they were able to tap into the entire system of morals and ethics that would later appear in the Torah. Their spirituality stemmed from their selfless devotion to G-D. They completely humbled and nullified themselves before the Creator of the universe.
The book of Shmot on the other hand, deals with a different level completely – the birth of the nation of Israel and the bringing the Torah down to earth. The Torah not only outlines the basic ethical code that is natural for all humans to accept as part of its commandments, but it adds hundreds of other laws that cannot easily be supported by human logic and reason. Accepting all of the 613 commandments of the Torah, is not a requirement for all people. However, it is an obligation for the people of Israel or for those who have chosen to join our nation.
The generation of the flood was punished without being told beforehand not to behave immorally. It was naturally expected of them to follow an elementary system of ethics and morality. Why then is this basic ethical code written in the Torah if Hashem demands it naturally from every human being? The Torah seemingly should have mentioned only the laws that do not come natural. From here, we see that even the natural set of laws take on a new form of depth in the Torah.
Regarding the fulfillment of innate and natural laws, we find two levels. The first fundamental level, which is expected from every individual, is to put basic boundaries on one’s egoistic tendencies by abstaining from evil. You shall not murder, You shall not steal etc. The second level is found among very righteous individuals that put aside their own personal interests and are motivated to reach out and help others. These amazing people are full of love for other human beings and only seek to do good for the sake of good.
Is there a higher level than this? The answer is yes! A person who does everything for the sake of G-D. When the Torah was given to Israel G-D upgraded the world with yet another level of sincerity. The other two levels are of course are already included within it. This new level of sincerity means that one is to become a total servant of Hashem and does everything in total devotion and nullification to Hashem. Before the giving of the Torah this level of devotion was only found amongst a few individuals as we mentioned before. Our patriarchs and matriarchs were on this level. That is why they were able to receive prophecy before the Torah was given. Now that the Torah was given this level can potentially be reached on a national scale.
It is so interesting that in our Torah portion, the very portion that mentions the giving of the Torah is named after Yitro a person that did not originate in the house of Israel. One powerful message that we can learn from this is that every human being is given the opportunity of achieving the highest level of Divine worship. Nobody is excluded. Yitro, the most famous convert in all time is a proof of this. In addition, the Torah hints to us in the beginning of this portion these high levels of devotion that we spoke about. “When Moses’ father-in-law saw everything Moses was doing for the people, he asked, “Why are you doing this for the people? Why do you sit here alone, while all the people stand around you from morning until evening?” And Moses said to his father-in-law: ‘Because the people come unto me to inquire of God; “When they have a dispute, it comes to me, and I judge between a man and his neighbor, and make known the statutes of God and His laws.” Moses’ father-in-law said to him, “What you are doing is not good! You will certainly wear yourself out, both you and these people who are with you, because the task is too heavy for you. You cannot do it by yourself. Exodus 18:14-18
We see from the above verses that Yitro using his human logic explains to Moshe that it would make a lot more sense for Moshe to delegate authority. He cannot hack this great task of judging the nation alone. Moshe’s total devotion and selflessness to Hashem overshadowed his personal welfare. “You will certainly wear yourself out” His only concern was serving G-D and the people of Israel. He wasn’t worried about his own personal benefit. He had absolutely no ego. Here we see the two high levels of sincerity that we spoke about. Total devotion to G-D and others. Only when Yitro mentions to Moshe that this can also be detrimental to the people “both you and these people who are with you,” does he quickly accept the advice of his father-in-law. “Moses listened to his father-in-law and did everything he said.” Exodus 18:24
After this event, the Torah tells us that Moshe sends Yitro away and that he returns to his land. “Moses sent his father-in-law on his way, and he went to his own land.” Exodus 18:27
After joining the house of Israel it seems so strange that Moshe sends Yitro back to his land. A possible answer is that this was the first lesson of Torah that Moshe was teaching his father-in-law. He probably said something like “You did and amazing thing about joining the house of Israel. Nevertheless, it was for yourself.” The first lesson about being Jewish is to be concerned about the wellbeing of others. Yitro who saw the selfless devotion of Moshe to Israel and wanted to emulate this special human being. His message he received loud and clear. He therefore, temporarily went back to his land to help his people and show them the light of the Torah as well.
Shabbat Shalom
Rabbi Moshe Goldsmith
“Moshe said to the people, “Remember this day, when you went out of Egypt, out of the house of bondage, for with a mighty hand, Hashem took you out of here, and no leaven shall be eaten.” (Exodus 13:3)
The Jewish people have an interesting custom every day after praying to remember a list of six important events that took place in our past. The first on the list is remembering the exodus from Egypt.
The source of this custom is based on the Mishnah in the tractate of Brachot 1:5. There the Mishnah brings down a Halachic discussion regarding the obligation of remembering our departure from Egypt. According to all opinions, one is obligated to remember the exodus every day throughout one’s entire life. The question under debate is the necessity of doing so at night as well. The Rambam, in the laws of Shemah 1:3, rules that one is required to remember the exodus both day and night. The two opinions are based on the following verse:
“You shall not eat leaven with it; for seven days you shall eat with it matzoth, the bread of affliction, for in haste you went out of the land of Egypt, so that you shall remember the day when you went out of the land of Egypt all the days of your life“ (Deuteronomy 16:3)
The word “all” in the expression “all the days of your life” is superfluous. The verse could have sufficed with the days of your life. Therefore, we learn from the word “all” to include the nights as well. The other opinion states that the word “all” teaches us that even in the messianic period we will still be required to remember the exodus from Egypt. The many exoduses that will take place from the ingathering of the exiles in messianic times can overshadow the remembering our departure from Egypt. In our time, the messianic age, we have merited in seeing the ingathering of Jews from all over the world. One can easily see how this amazing redemption process can cloud over the departure from Egypt.
One obvious question is why is it important as Jews to remember our exodus from Egypt every day? If the holiday of Passover is not an enough of a reminder, we have every Friday night when reciting the Kiddush to remind us! Part of the Kiddush is mentioning “Zecher Liyiziat Mitzraim”. The holiday of Succoth and the mitzvah of Tefillin, and Tzizit are all reminders as well. In fact, on every holiday we recite in Kiddush the same line “in memory of our exodus from Egypt”!
The Maharal from Prague explains in his book, Givurot Hashem, chapter three – that this shows how important the principle of leaving Egypt is to our faith. He calls it the foundation and root of our entire faith!
There is no doubt that there are countless lessons we can learn from our exodus from Egypt. One can devote and entire life study just to the story of Exodus.
In the opening of this week’s portion, Parashat Bishalach, the Torah explains the reason for the roundabout path of travel when leaving Egypt. “It came to pass when Pharaoh let the people go, that God did not lead them by way of the land of the Philistines for it was near, because God said, Lest the people reconsider when they see war and return to Egypt”
The Torah continues to describe to us how the people of Israel were “Chamushim” when leaving Egypt. The word, “Chamushim”, can be interpreted in a few different ways: The different explanations are based on the root of the word in Hebrew – “Chamesh“, meaning five. One explanation is that they were armed with five different types of weapons. A bow, club, shield, spear, and sword. It follows the meaning in Joshuah 4:12 “And the children of Reuben, and the children of Gad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses had spoken to them.”
Others learn from the verse in Genesis 41:34 “Let Pharaoh appoint officials over the land to hastily prepare the land of Egypt during the seven years of plenty.” In Hebrew, the word in this verse used for the phrase “to hastily prepare” is “Chimeysh“which is similar to the word in our portion – “Chamushim“.
The Targum Onkelus explains that this means the Jews left Egypt well prepared with everything they needed. Which included not only weapons but also wealth and bounty.
This, the Eben Ezrah argues, contradicts the verse in exodus 12:39 “They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves.” The difficulty raised by the Eben Ezrah is that if they did not make provisions to take with them, it means that they were lacking the proper preparations necessary. This does not seem to agree with the Targum Onkelus, who states that they had everything they need! The Eben Ezrah therefore explains that the meaning of “Chamushim” means to be armed.
There are other opinions that learn from the word “Chamushim” as referring to fractions of multiples of five. Some say that only a fifth of the Israeli population left Egypt, others say only a fiftieth, and others even more extreme say that only one in five hundred left. The rest died in the three days of darkness.
Others explain that Chamushim refers to five different groups of people that left Egypt. For example, converts, slaves…
One may ask which one of these explanations are correct? The answer is that they all are. They each are focusing on a certain aspect of the Exodus. Their deep insights and conclusions all comply with the law of remembering our exodus from Egypt.
The Torah continues in the next verse revealing to us what Moshe our teacher was busy with at the time of the exodus. “Moses took Joseph’s bones with him, for he had made the sons of Israel take an oath, saying, God will surely remember you, and you shall bring up my bones from here with you” Exodus 13:19
The Midrash Michiltah of Rashbi gives a detailed account of how Moshe rescued Joseph’s bones.
“Come and see how dear the Mitzvoth are to Moshe our teacher! While all of Israel were busy with the spoils of Egypt and Moshe was busy with a mitzvah – as it says in proverbs 10:8 “The wise-hearted takes commandments…”How did Moshe know where Joseph was buried? It was told that “Serach” the daughter of Asher was the surviving remnant of the previous generation. Moshe turned to her and asked her where the bones of Joseph were buried. “Serach” told Moshe that they were buried in an iron casket and placed in the Nile River in order to bring a blessing to the Egyptian river. Moshe stands on the bank of the Nile and calls out Joseph Joseph, the hour has come that Hashem has sworn to redeem the people of Israel! The time of your oath has come before Israel as well. Israel and the Divine presence are waiting for you! If you reveal yourself good, if not we are clean of our oath. Immediately the casket of Joseph began to float up from beneath the river.
There is a lot to analyze in this Midrash, but I want to focus on the role of “Serach” the daughter of Asher. First, I want to talk about this amazing Biblical personality. The name “Serach” in Hebrew is spelled with the letter ש (sheen) -pronounced here “sin .”It is interchangeable with the letter Samech ס. The same root is mentioned in respect to the building of the Tabernacle. “And the remnant that remains of the curtains of the tent, the half curtain that remains, shall hang over the back of the tabernacle” (Exodus 26:12) “Serach” is the Hebrew word for remnant. “Serach” also means to rot in Hebrew. When something is leftover in can rot. In a moment, we will see how this meaning of her name connects to her personality and purpose.
“Serach’s” first appearance in the Torah is when her family comes down to Egypt. “And the sons of Asher were Imnah, Ishvah, Ishvi, and Briah, and Serach, their sister; and the sons of Briah were Heber and Malkiel.” (Genesis 46:17) According to our Rabbis, she completes the number of 70 people that came to Egypt. This is unusual since she is the only woman. Interestingly, she is the only granddaughter of Jacob mentioned in the Torah. We also find her still alive over 210 years later after the Jews have left Egypt (see the consensus in Numbers 26:1, 2, 3, 4, and 46). Besides her mentioning her, the Torah does not describe directly any outward activity that she engaged in. She is known simply as the daughter of Asher. On the other hand, the fact that she is mentioned twice in the Five books and once in Chronicles makes her a very important lady. She speaks to us through her silence. In Hebrew, the letters of her name are שרח if we reverse them they spell חרש meaning deaf – connected to silence. It is the Midrash that reveals her greatness. The Midrash says that there are 13 people that never died – meaning that they went straight up to the Garden of Eden alive and she was one of them!
After this introduction, we can now get back to the role of “Serach” in the Midrash I brought down above. The Midrash reveals a special connection that she has with Joseph. Moshe’s seeking her knowledge about the whereabouts of Joseph’s burial site, was not only because of her position as a remnant of the previous generation. It was much more than that. Moshe realized that she had a deep understanding of the special role Joseph played in Israel’s redemption. Joseph is known as the foundation – Yisod. He has the important function of channeling blessing and bounty. Without the Yisod blessing and bounty would remain locked in and would not reach the receiving vessels. This means that without Joseph the redemption would not be able to take place. When a seed is not planted it dries up and decays. That is what takes place when there is no rectification of the Yisod. On other hand, when the seed is planted it seems to decay at first but then it sprouts into beautiful blessing and bounty. That is the secret behind Joseph being the Yisod. His brothers did not appreciate who he was. They judged him on his outward appearance. In the end, he proved to be the greatest of Jacob’s sons. Serach on the contrary knew all along who Jospeh was!
Serach’s deep understanding of Joseph’s role in redemption is supported by other Midrashim as well. It was “Serach” that was the first to reveal to Jacob – “Od Yoseph Chay” – Joseph is still alive! Serach was able to see the greatness of Joseph and knew all along that he was a vital link in the lifeline of Israel. She knew that Joseph would prevail. Jacob revealed to Joseph the secret of redemption hidden within the two words “Pakod Pakadity” –I will surely remember. When someone will come along claiming to be the redeemer using the code words “Pakod pakadity” it will be a sign that he is a true redeemer. Joseph in turn revealed the sign to his brothers. This is what he says in Genesis 50:24 “And Joseph said unto his brethren: ‘I die; but God will surely remember you, and bring you up out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob.” Asher then revealed this secret code sign to his daughter Serach. Later in the book of Exodus it is Moshe, the true redeemer, that says the magic words. “Go, and gather the elders of Israel together, and say unto them: Hashem, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, hath appeared unto me, saying: I have surely remembered you, and seen that which is done to you in Egypt” (Exodus 3:16).
This woman of valor, who carried the secret code of redemption, knew that Moshe was the true redeemer. She knew the important role that Joseph played and therefore helped Moshe get the bones of Joseph.
This great woman is in my opinion, hinted to in the blessing Moshe gives the tribe of Asher. “Of Asher he said, “More blessed than sons is Asher; May he be favored by his brothers, And may he dip his foot in oil.” (Deuteronomy 33:24)
What was Moshe hinting to when he said Asher is more blessed then sons? He was referring to this amazing righteous woman “Serach” who is major link in the redemption of Israel.
Jacob’s Blessings to Asher is “Asher’s food shall be rich, and he shall yield royal delicacies.” (Genesis 49:20). Jacob is hinting to Asher’s connection with kings. This refers to “Malchut” in our esoteric teachings. It is the vessel that receives all bounty. “Serach” from the tribe of Asher was the link that allowed Joseph, the foundation, to thrive and flourish bringing the bounty of redemption. How suitable it was for the tribe of Asher to be given a very fertile inheritance along the coast from the Mount Carmel in the south until Sidon in Lebanon along the Litani River. In Her merit the tribe of Asher was blessed with being able to provide royal delicacies to the house of Israel.
It is fascinating, that everything about leaving Egypt is a lesson in remembering! The key words of redemption are “I have surely remembered you”. Hashem wants us to remember how He took us out of slavery and gave us everything we have. We must be grateful for receiving such a blessing. That is what the song “Dayenu” that we sing on Passover is all about. Appreciation! When one remembers, one appreciates. G-D wants us to remember our ancestors that were the backbone of our success. That is what bringing the bones out of Egypt was all about. It wasn’t only Joseph’s bones but all the bones of all the tribal fathers were taken as well. Moshe’s taking out Joseph’s bones was a demonstration of his appreciation of all that Joseph had done for Israel. We can’t go ahead without looking back at those that helped is get where we are. When we remember and appreciate others Hashem will remember us. That is the secret of redemption. That is why we must remember leaving Egypt every day. Even when new events take place we still cannot forget about the previous generations – in their merit we exist today! Not showing gratitude and appreciation letting our memories decay is the source egoism and evil – that delay the redemption process.
Joseph’s bones traveled with the people of Israel 40 years in the desert together with the Two Tablets. The Torah is obviously the source and root of life. Why then were the bones of Jospeh, dried up and decayed matter, carried together with the Torah Tablets? The answer is obvious they were in reality were the seeds of our redemption!
Joshua, continuing the mission of Moshe, brings the bones of Joseph to their final resting place the city of Shechem near Itamar. And the bones of Joseph, which the children of Israel had brought up out of Egypt, they buried in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor the father of Shechem, for a hundred pieces of money; and they became the inheritance of the children of Joseph. (Joshua 24:32)
It is Joshua that merits in inheriting the city of “Timnat Serach” in the land of Ephraim. “In accordance with the command of the LORD they gave him the city for which he asked, Timnath-serah in the hill country of Ephraim. So he built the city and settled in it. (Joshua 19:50)
Does the name of this city sound familiar to you? Yes, the same name as Serah the daughter of Asher. Timnat in Hebrew sounds like the Hebrew verb Taman, although spelled with a Tet, means to bury. (the Tet and tav are interchangeable)
If I were allowed to fill in the blanks – I would say that when Joseph’s bones finally were planted in the land of Israel. “Serach” – completing her important mission on earth and return to her Maker. Joshua showing his deep appreciation and gratitude builds a city and names it after her – Timnat Serach.
Shabbat Shalom Rabbi Moshe Goldsmith Itamar Israel
German 1900th century philosopher, Friedrich Nietzsche in his book Twilight of the Idols writes ” Today we no longer have any pity for the concept of “free will”: we know only too well what it really is — the foulest of all theologians’ artifices, aimed at making mankind “responsible” in their sense, that is, dependent upon them. Here I simply supply the psychology of all “making responsible.” He also states: “We have learned differently. We have become more modest in every way. We no longer derive man from “the spirit” or “the deity,” we have placed him back among the animals”
Albert Einstein said: “If the moon, in the act of completing its eternal way around the Earth, were gifted with self-consciousness, it would feel thoroughly convinced that it was traveling its way of its own accord…. So would a Being, endowed with higher insight and more perfect intelligence, watching man and his doings, smile about man’s illusion that he was acting according to his own free will.”
Many neuroscientists and psychologists claim that man has no free will as well. They explain that the decision-making process is a result of biochemical reactions of the brain coupled with the influence of one’s surroundings. In their eyes, self-determination is an illusion.
These mistaken viewpoints stem from the fact that they are all based on a belief system that accepts only the physical world. In their minds, humans are sophisticated robots wired with moist matter that stimulates bio-chemical reactions. This is obviously in total clash with Torah that reveals to us that the will of a human being is the highest part of the soul called the crown – Keter that goes way beyond the realm of our physical world.
One of the cardinal principles of Jewish faith is the belief in free will. Every human being is responsible for his actions. This means that a person always has a choice to choose between good and evil. “Behold I give you today blessing and curse.” (Deuteronomy 11:26) The Vilna Gaon -Rabbi Eliyahu ben Shlomo Zalman (1720-1797), in his commentary on the Torah, Adaret Eliyahu, learns from the words “give you today” in the above verse that free will is a gift that Hashem bestows upon us every day. This teaches us that a person who lived a great portion of his life practicing immoral behavior can always make the right choice and return to Hashem, even on the last day of his life. “This day, I call upon the heaven and the earth as witnesses I have set before you life and death, the blessing and the curse. You shall choose life, so that you and your offspring will live;” (Deuteronomy 30:19)
This concept is brought down many times in different styles in our Rabbinic literature. Here are a few of them: In the ethics of our fathers, chapter 3:15, Rabbi Akivah teaches – “that everything is known ahead of time by G-D and free will is given.” In other words, the fact that G-D knows the outcome of one’s choice does not contradict one’s freedom of choice. In the Tractate of Brachot our Rabbis teach us that everything is in the hands of Heaven except the fear of Heaven.
The Rambam, in the laws of Repentance 5:3 teaches: “This principle is a fundamental concept and a pillar of the Torah and the commandments as the verse in Deuteronomy 30:15 states: “Behold, I have set before you today life and goodness, death and evil.” Similarly, in Deuteronomy 11:26 it says, “Behold, I have set before you today the blessing and the curse,” implying that the choice is in your hands. Any one of the deeds of men, which a person desires to do, he may, whether good or evil. Therefore, in Deuteronomy 5:26 it states: “Would that their hearts be like this, to fear Me and to keep all My commandments all the days, that it might be well with them and with their children forever!“ From this, we can infer that the Creator does not compel or decree that people should do either good or bad. Rather, everything is left for them to decide.”
This principle of faith brings with it great responsibility. One must bear the consequences of his actions. “Rejoice, O youth, in your childhood, and let your heart bring you cheer in the days of your youth, and go in the ways of your heart, and in the sight of your eyes, but know that for all these God will bring you to judgment.” (Ecclesiastes 11:9) The pillar of self-determination is the basis of reward and punishment. Without free will, it would be unethical for an individual to be responsible for his predetermined evil actions. In the same light, it would not make sense for an individual to receive a reward for his encoded righteous behavior.
With this in mind, a great question arises in the opening verse of this week’s portion:
The Lord said to Moses: “Come to Pharaoh, for I have hardened his heart and the heart of his servants, in order that I may place these signs of Mine in his midst,
Why does Hashem harden Pharaoh’s heart? Why is Hashem interfering with the free will of man?
This question is brought down in the Midrash Rabbah, Shmot 13:3 “Because I hardened his heart…” Rabbi Yochanan says: this seems to be giving approval to those who deny the belief in free will. By G-D hardening the heart of Pharaoh, he did not allow him to repent! Rabbi Shimon Ben Lakish answered: We can shut the mouths of the infidels with the verse in Proverbs: “If to the scoffers, he will ridicule; but to the humble, he evokes grace. [This verse can be explained in different ways. The Midrash here understands that if a person follows those, who ridicule others, like in this instance, where Pharaoh ridiculed the warnings of Hashem, then G-D will pay him back measure for measure by not allowing him to repent.] G-D warns a man three times and if he does not heed His warnings then he closes the door of repentance in order to punish him for his sins. After sending five warnings to pharaoh with no response, Hashem decided to punish him by closing his heart to repentance.”
The Rambam in laws of Repentance 6:3 elaborates on this Midrashic teaching.
“A person may commit a great sin or many sins causing Hashem to hold back the possibility of repentance from the transgressor. He will not be allowed the chance to repent from his wickedness so that he will die and be wiped out because of the sin he committed. This is what Hashem revealed to Isaiah [6:10]: “Make the heart of this people fat and make their ears heavy. Smear over their eyes, lest they see with their eyes… understand with their hearts, repent and be healed.” Similarly, we find in Chronicles 36:16: “ They mocked the messengers of God, scorned His words, scoffed at His prophets until the anger of God mounted up against His people until there was no remedy.” We learn from these verses that after people willingly sinned numerous times the remedy of repentance was denied from them. For this reason, it says in Exodus 14:4: “I will harden Pharaoh’s heart.” Since, he began to sin on his own initiative and caused hardships to the Israelites who dwelled in his land as it says in Exodus 1:10: “Come, let us deal wisely with them,” Hashem decided to prevent him from repenting so that he would suffer retribution. Therefore, The Holy One, blessed be He, hardened his heart. Why did God send Moses to Pharaoh, telling him: “Send forth the people, repent”? The Holy One, blessed be He, had already told that he would not release the people, as Exodus 9:30 states: “I realize that you and your subjects still do not fear God.” The reason is brought down in Exodus 9:16 “For this alone, I have preserved you… so that My name will be spoken about throughout the earth,” … to make known to all the inhabitants of the world” that when the Holy One, blessed be He, withholds repentance from a sinner, he cannot repent, but he will die in the wickedness that he initially committed willfully. Similarly, Sichon was held liable for repentance to be withheld from him, because of the sins he committed, as Deuteronomy 2:30 states: “God, your Lord, hardened his spirit and strengthened his heart.” Also, the Canaanites held back from repenting, because of their abominable acts, so that they would wage war against Israel as in Yehoshuah11:20: “This was inspired by God, to harden their hearts so that they should come against Israel in battle in order to utterly destroy them.” Similarly, the Israelites during the era of Elijah committed many sins. Repentance was held back from those who committed these offenses, as Kings I 18:37 says: “You have turned their heart backwards,” – held repentance back from them. In summary, the Almighty did not decree that Pharaoh should harm the Israelites that Sichon should sin in his land, that the Canaanites should perform detestable acts, or that the Israelites should worship idols. They all sinned on their own initiative and they were punished by having repentance held back from them.
Rabbi Yosef Albo (1380-1444) in his classic work the book of principles “sefer Ha’ikarim in essay four chapter 25 writes … G-D hardens the heart of the evil and stiffens the neck of the wicked preventing them from the path of repentance. When a wicked person suffers a serious blow, he acts as though he is righteous and repents from fear of the punishment placed upon him. As Pharaoh says in Exodus 9:27: “So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time. The Lord is the righteous One, and I and my people are the guilty ones.” What pharaoh says here is likened to someone who is coerced and not free to choose, G-D, therefore, hardened his heart allowing him to choose other possible explanations for the causes of the plague that are not based on Divine providence. He did this in order to remove the fear of Divine punishment from his heart. This in turn balanced things out leaving pharaoh with the ability of free decision-making. Only in this manner can repentance stem from true sincerity. This is the meaning of closing the door of repentance before the wicked, not that Hashem will prevent a person from making the right choice. Do I desire the death of the wicked? says the Lord God. Rather in the repenting of his ways that he may live? Ezekiel 18:23 Hashem leaves him with the option of free will without outer influences.
Italian scholar, Rabbi Ovadyah Sforono, (1468-1550) on his commentary on Exodus 7:3 says in a similar vein: There is no doubt that if it wasn’t for the hardening of Pharaoh’s heart he would have let the people of Israel free. Not because of repentance remorse, and submission to G-D for rebelling … only because he could no longer tolerate the catastrophe of the plagues. As pharaoh servants said to him, “How long will this one be a stumbling block to us? Let the people go and they will worship their God. Don’t you yet know that Egypt is lost?” Exodus 10:7 Therefore G-D said I will harden pharaoh’s heart so that he will be able to tolerate the plagues and will not feel compelled to let Israel go from fear of catastrophe. Instead, let him pay attention to the signs I have placed within him and maybe he will choose to recognize my greatness and goodness and will truly repent.”
Unlike the Rambam both Rabbi Yosef Albo and Rabbi Ovadyah Sforno hold that G-D never takes away free will even from the most wicked perpetrators of evil. Divine intervention maintains the balance necessary for one to make a sincere decision.
History has proven that evil never prevails. Great nations founded on the principle of evil have disappeared from the world arena. Those who have come against Israel have never succeeded to persevere. Israel again is faced with enemies that seem to have lost their free will. Since the formation of the state of Israel the Arab world has tried numerous times to destroy our homeland. Despite their constant failures in conquering our land, they keep trying repeatedly to defeat us. Has G-D taken away their free will in order to punish them more severely or will they truly repent out of remorse and submission to G-D? Time will tell!
Shabbat Shalom Rabbi Moshe Goldsmith