BISHALACH 79

The Netziv in Ha'amek Davar notes a simple change in the language of one of the p'sukim in this week's parsha. When the Yidden complained about not having water they said למה זה העליתנו...להמית אותי... "Why did this one raise us from the land of Egypt, to kill me?"

The Netziv explains that these Jews understood that Moshe took them out to live life on another plain of existence. To live above the norms of טבע. (As they said העליתנו) However, they felt that this may be ok for the general Klall, but they themselves did not feel up to this madreigah. Perhaps the Yidden could live in the desert without water for years and therefore they could not speak for the klall. But as a yachid, each of these people could speak for themselves to say that they are not up to this task.

However their own words were a self – fulfilling prophecy. In truth, of course there are Jews on very different levels. But what they were not aware of, or what they chose to not notice, was their focus on their being a yechidim, apart from the klall. The Rasha in the Haggadah is criticized not for his sins, but לפי שהוציא את עצמו מן הכלל . The tzadikim don't run an exclusive club. It's up to the simple folk to include themselves and bond with tzadikim on whatever level they are on. Just don't think you're different!

We all sometimes feel that – oh, that level of honesty in business, that level of midos, tznius, hasmadah, shmiras einayim, lashon horah, - (whatever!) is not for me. "I'm not holding there." That may be true, but there is a way to raise the bar – Don't exclude yourself. Join the club.

When the aravah is bound to, and taken with the lulav, in some manner it gets more credit than the Esrog! It is taken in the right hand and the bracha is made al netilas lulav!

So if you're feeling down, it may feel a bit uncomfortable to be a tail of a lion, but don't look at yourself so much! Look at the rest of the people you are with and you'll become the pride of the lions!

Va'eira Pier Pressure

While Moshe's Staff becomes a pretty useful tool in the miracles he performs, we find in this parsha the strange and unique phenomena of the staff itself actually transforming into another form or entity. It turns into a serpent. This is Moshe's first miraculous introduction to Pharaoh in the name of Hashem. Pharaoh himself is referred to as the great serpent of the Nile in the Haftorah of this week's parsha. Another matter to note is why did Pharaoh feel the need to bring in not only his sorcerers, but his wise men , wife's, and even children to disprove the miracle and ridicule it? Could he not have done this 'simple trick' himself? was it just to add insult to Moshe or was there something else behind it?

Yechezkel HaNavi prophecies about Egypt's punishment for presenting themselves as a strong support for Israel to rely on, only to snap and break the shoulder of the one who leans on it. Pharaoh is compared to great sea serpent who will be pulled out of its waters together with all its fish that are caught and stuck in her scales. They will be thrown on the desert floor and scattered only to be eaten by birds of prey and wild animals.  

 

I believe this Haftorah gives a new perspective of Pharaoh. Since when do fish get caught in the scales of another larger sea creature? Only if the the smaller fish are actually going in the SAME direction as the large one AND FASTER.

Pharaoh was not the great giant King of the Sea that he made himself to be. Perhaps this is what is meant when the medrash that Pharaoh was  a midget. He had no stature. No height. He had no "backbone". No Independence. He couldn't privately disprove Moshe with the knowledge that truthfully Moshe's miracle was real. He could only argue with a crowd supporting his shallow laughter. He needed the whole school of fish behind him for him to feel like "headmaster". This is why Moshe's supporting staff turned itself into a legless creature symbolizing Pharaoh himself. This is why his punishment is described by Yechezkel as being scattered on the floor and then left alone and desolate for forty years. 

A true leader is supported by Hashem and with the focus and knowledge that his actions are true. He doesn't need to rely on the support of his peers. He is a true "headmaster" who can swim against the current while his  entire "school" slides smoothly by him in the opposite direction - downstream.

Maran zatzal was such a leader. He was bold to say what was true even to the greatest philanthropist. He dared to challenge any "baleh bayis'' to learn more. And while many thought he would never gain a following, he became a revered and beloved leader to all, gaining the respect of those he fearlessly challenged. 

Don't give in to the school's "pier pressure". Be a true headmaster.     

[Drashos HaRan says that Moshe is labeled the most humble of all men because he also could be tough to stand up against his own people when need be. Whereas Aharon "gave in" to them by the eigel because he lacked that tough great leadership - it was a softness of heart and true humility.] 

vaeschanan

We spoke a bit about the mitzvah Ahavas Hashem, and we'll continue on this topic. The Torah clearly dictates that the "follow up" on our basic statement of Emunah is to express our Ahavas Hashem with mesirus nefesh. With your whole heart, even if He takes soul, and even if all your money is at risk. What is the connection between our philosophical belief that Hashem is One, and the acceptance of loss for His mitzvos? Wouldn't we have to accept that mesirus nefesh even if Hashem was not One? Secondly, why does this tenet of our belief flow into the mitzvah of Ahava specifically any more than Yirah? Thirdly, the Sifri goes into a lengthy discussion about  accepting yissurim - difficulties - here, which seems to say that it really plays a major role in the ikkrei emunah. How so?

We know that the origination of the words Shema Yisroel comes from the discussion that Yakov had with his sons before his death. When his ruach HaKodesh left him he was concerned that perhaps they did not merit the revelation of the "keitz". there are a few different quotes in the midrashim as to what he asked them. perhaps there is sin amongst you. Perhaps there is machlokes amongst you. Perhaps your hearts are "chaluk al HaMakom". Did Yakov think they believed in another Power? In avodah zarah? And how does their response of Hashem Echad dispel all of his concerns?

The Malbim shares an amazing insight. Our statement of Echad is in contrast to the common belief that good and bad can't come from the same source. When the nations experienced blessing and misfortune it led them to believe that there must be  "שתי רשויות" two Authorities. One that is loving and kind. The other is angry and punishing. Our concept of the One Infinite Being recognizes that even what seems like bad is really for the ultimate good. It's true, ממנו לא תצא רעות , but that does not lead us to assume that bad comes from another Source, rather even what seems bad is really good - as it all comes from One Source. One Authority. One G-d. This is why we accept to love Hashem - even in the face of losing what is most precious to us - our lives, family, and money. When we accept yissurim with the belief that gam zu l'tovah - it is the real life practical confirmation of our steadfast philosophical emunah in Echad.

This brings us to the next step. Part of this understanding of Echad is that there is NO OTHER AUTHORITY. Not another G-d, Power, or any other force in opposition. When a person has his own agenda that is not congruent with ratzon Hahsem, he is displaying another "authority". Of course philosophically the person only believes in One G-d. But as a person with his own interests and passions, he has his own opion and agenda that may sometimes "challenge" and be in opposition to Hashem's. This is what we call שתי רשויות! - Not that we believe in avodah zarah, but we feel that our opinion counts. That our interests or desires may sometimes override the halacha. THAT IS BELIEVING IN ANOTHER AUTHORITY! - YOURSELF!

Hashem Echad is a statement that commits our feelings, passion, desires, and interests, to the Ratzon of Hashem. We are subject to His will. Our own personality is "batel k'afra d'ara" to Hashem's word. Hashem is the only One with a "say in the matter". His "agenda" is the only agenda.

This was the concern of Yakov and his sons' response. Whether it is a sin, or a heart that is "chaluk" - has a another opinion or agenda, or even machlokes between people, all are creating divisiveness and separate authorities in the world that have their own agendas that are not batel to Hashem's will. The response of the sh'vatim was Hashem Echad. There are no agendas, personal opinions, or divisiveness. We are all subject to Hashem and His Will. Any of our own interests are batel and disregarded in respect to Hashem's. That is Echad.

This concept of subjugating ourselves to Hashem applies equally to subjugating our 'SELF" to other people. Our greatest leaders were humble not only to G-d, but to all of mankind as well. where there is a self promoting, self centered, capital I, there is Another Authority.

I was recently at the Vanderbilt Mansion in Newport RI and was amazed by a line I heard on the audio tour. It said the job of the servants was to be done while the servant remained "invisible". A complete selflessness to the point of servitude of another seemingly without any noticeable existence of self at all!

Rabeinu Yonah in Mishlei describes a Talmidei Chacham who does everything according to ratzon Hashem, as a lens that one one can see Hashem by looking through it. When a person's being is not clogged with his own agenda, he is a clear lens that makes Hashem and His ratzon apparent. The more "self"ish a person is, whether in regards to bein adam laMakom or bein adam l'chaveiro, he is establishing himself as Another Being with his own Authority. Libo chaluk al HaMakom.

Our job is to subjugate ourselves to Hashem's Will. Our own interests should be invisible if they are not congruent with Hashem's and the same with regards to others. In bes din shel ma'alah we are asked "Himlachta es chavercha?" As someone once should have properly said..... "Ask not what others can do for you ask what you can do for others."

vaeschanan

As we experienced the "potch" of the three weeks in the Haftorahs of mussar and 9 av itself, we are commanded in the Parsha of  Shabbos Nachamu to exercise the goal of all Mitzvos - Loving Hashem.

It is well known that the Rambam in Yad Hachazakah writes that the way to fulfill Ahavas Hashem is studying the marvels of nature and recognizing the Infinite Wisdom if its Creator. In Sefer HaMitzvos the Rambam gives two paths to Ahavas Hashem, Either studying nature of the depths of the Infinite Wisdom in the Torah.

Rashi seems to argue and say the only option is Torah. On the words והיו הדברים האלה, Rashi explains that this passuk is describing ומהו האהבה? What is love? והיו הדברים האלה... Through the words of Torah one recognizes Hashem and attaches himself to His ways.

R' Hai Gaon goes out of his way to clearly argue upon the Rambam's approach. He writes that although a person is filled with emotion, love, and awe when seeing the greatness contained in nature, and he wants to attach himself to its Creator, he still doesn't know WHO to attach to! R' Hai Gaon likens this to the beneficiary of the generous kindness and care of a wise loving king, but never has actually gotten to meet or know the King! So too, a person studying nature recognizes that there is a great, loving, and wise Creator, and he'd love to get to know and relate to Him, but without Torah we don't know who to relate to. Torah expresses Hashem's "personality" כביכול. It is Hasem's "interests, will, and "thoughts". Nature can help arouse our emotions, but only through Torah can we truly love Hashem.

As of Tu B'Av we have a specific mitzvah to add to our learning and to connect Day with Night by fusing them in bein Hashmashos with Torah. Regarding one who does not do so, says the Mishnah in Avos  - ודלא מוסיף יסף.

So I will extend my vort a bit. It is noted that although the general rule is that מצוות עשה are under the "umbrella" of ahavah, and לא תעשה are in the realm of Yirah, it seems strange that the mitzvah of ahavas Hashem is expressed by restraining from the 3 chamuros - Avodah zarah, giluy arayos, & shefichas damim - all of which are לא תעשה!

We see a simple but wonderful lesson here. Yes, while in general, refraining from לא תעשה requires at least some level of Yirah, it is possible and perhaps PREFERABLE, to also rise to the level of ahavah and refrain from transgressing an aveirah out of LOVE for Hashem! Every restraint of ours from something we'd like to do, can be done as "gift" of mesirus nefesh for Hashem out of love! Ahavas Hashem is not only its own mitzvah to feel love, but also it is a mitzvah to be incorporated into EVERY mitzvah we do & every aveirah we refrain from!

How much more of a positive attitude is experienced when one says to himself, "you know, I love this _______ but I want to give up that passion or interest for the Love of Hashem"! Chances are it is an approach that can be a lot more successful with our generation and its nisyonos.

May we all be zocheh to practice this approach and enjoy middah k'negged middah, a shower of Brachos and Love from Hashem.