Friday, January 1, 2016

Parsha Shemos, story and tension on the northern border

This issue is dedicated to the memory of Rabbi Glixman Zal

Prayers for­ Men: Eliezer David HaCohain ben Naomi, Avraham HaCohain ben Yocheved, Asher ben Esther Malka, Avraham ben Devorah, Shalom Charles ben Gracia, Yoel ben Esther, Yehonatan ben Malka, Zvi ben Chava, David Zvi ben Sarah Leah, Daniel ben Rivka, Nehemiah Arieh Liab Peretz ben Esther Rachel, Eliyah ben Chana, Reuven David ben Rachel, Shmuel Carmi ben Ita, Aharon Chayim ben Ruchama, Mordechai ben Nina, Menashe Ben Golda,

Women: Karen Neshama bas Esther Ruth, Chaya Melecha Rachel bas Baila Alta, Rachel bas Chana, Hodaya Nirit bas Mazel, Rivka bas Idit, Kayla bas Chana, Tsvia Simcha bas Devorah Yachad, Miriam bas Irene Taita Malka, Kayla bas Chana, Esther Rachel bas Sarah Golde Chaya bas Esther, Lydia bas Elvira, Shulamis bas Etta, Chana Friedel bas Sara, Drorah Rivka bas Chana

The following person is recovering from long term non-threatening injuries and need Psalms. Binum Benyamin Tuvia ben Chana Friedel,

On Wednesday morning Ganadi Chaim ben Raayah Rachel succumbed to his wounds.

Parsha Shemos

Last week we ended with the death of Yacov and Yosef and eventually the other brothers passed on and the children multiplied in Egypt and this is where we continue from now.

1:1 Now these are the names of the sons of Israel, who came into Egypt with Jacob; every man came with his household:

And these are the names of the sons of Israel: Although [God] counted them in their lifetime by their names (Gen. 46:8-27), He counted them again after their death, to let us know how precious they are [to Him], because they were likened to the stars, which He takes out [From beyond the horizon] and brings in by number and by name, as it is said: who takes out their host by number; all of them He calls by name (Isa. 40:26). [From Tanchuma Buber, Shemot 2; Exod. Rabbah 1:3]

2 Reuben, Simeon, Levi, and Judah; 3 Issachar, Zebulun, and Benjamin; 4 Dan and Naphtali, Gad and Asher. 5 And all the souls that came out of the loins of Jacob were seventy souls; and Joseph was in Egypt already. 6 And Joseph died, and all his brethren, and all that generation. 7 And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.

This happened with Lavan when he and his sons accused Yacov of stealing the wealth of the land. It was actually Yacov who brought real prosperity and merits that Lavan would have sons. Yet, it is easier to blame Yacov for taking his share. In Egypt these strangers at first saved the country but now the original Pharaoh is long gone and buried and a new suspicious generation with misguided patriotism has arose.

8 Now there arose a new king over Egypt, who knew not Joseph.

The commentators differ regarding this if it was the same king who pretended not to know Yosef or another king. I assume that it was another and as Yosef aged and wanting a new order the son of the king replaced him sending him into retirement a number of years before he passed on. Levi was the last brother who died and it could have been 30 or 40 years after Yosef left the service of the previous Pharaoh so that this one was the grandson or great-grandson of the other Pharaoh. Of course there are Sages that would agree with my logic and outright dispute it so view the Rashi here:

A new king arose: [There is a controversy between] Rav and Samuel. One says: He was really new, and the other one says: His decrees were new. [From Sotah 11a, Exod. Rabbah 1:8] Since the Torah does not say: The king of Egypt died, and a new king arose, it implies that the old king was still alive, only that his policies had changed, and he acted like a new king. [Rashi on Sotah 11a] And who did not know: [means that] he acted as if he did not know about him.

9 And he said unto his people: 'Behold, the people of the children of Israel are too many and too mighty for us; 10 come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalls us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land.'

The Jews have been always accused of dual or disloyalty and the Dreyfus Affair was only one of the events that started with Avraham being thrown into the furnace and here.

11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses.

All oppression starts slowly it began as a tax to help build the cities first meet a small quota and then the tax grew until all the people had to work.

12 But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were adread because of the children of Israel.

If you don’t like a certain population transfer them out but no they oppressed them inwards and it backfired on them.

13 And the Egyptians made the children of Israel to serve with rigor.

Eventually the people became enslaved to the Egyptians. First loyal citizens paying their “fair-share” of taxes. Then more taxes until complete slavery except for the priestly cast and certain bureaucrats.

14 And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigor.

The Torah does not mince words and when rigor is repeated this means that they were especially mean and brutal.

15 And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah;

To the midwives: Heb. לַמְיַלְּדֹת. This is an expression similar מוֹלִידוֹת, [meaning] causing to give birth, but there is a light form and there is a heavy form, similar to שׁוֹבֵר, breaks, and מְשַׁבֵּר, shatters, דּוֹבֵר, says, and מְדַבֵּר, speaks. So are מוֹלִיד and מְיַלֵּד. Rashi classifies the Hebrew conjugations, those that have a dagesh in the second root letter, and those that do not. Of the seven conjugations, three have a dagesh, and four do not. Since it is more difficult to pronounce the letters with the dagesh, those conjugations are referred to as the heavy form, and those without the dagesh are referred to as the light (קַלִּים) [Sefer Hazikkaron] Shifrah: This was Jochebed, [called Shifrah] because she beautified [מְשַׁפֶּרֶת] the newborn infant. [From Sotah 11b] Puah: This was Miriam, [called Puah] because she cried (פּוֹעָה) and talked and cooed to the newborn infant in the manner of women who soothe a crying infant. פּוֹעָה is an expression of crying out, similar to “Like a travailing woman will I cry (אֶפְעֶה) " (Isa. 42:14). Rashi on Sotah 11b explains that she played with the infant to soothe and amuse him.

16 and he said: 'When ye do the office of a midwife to the Hebrew women, ye shall look upon the birthstool: if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.'

What is wrong with this Pharaoh! He is ruler of an empire and all he can do with his time is to mini-manage with midwives. Doesn’t he have underlings who can manage on this low level? This is very strange to me. We see nowhere else in history that a ruler of an empire deals with such petty management to call two midwives.

17 But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men-children alive. 18 And the king of Egypt called for the midwives, and said unto them: 'Why have ye done this thing, and have saved the men-children alive?' 19 And the midwives said unto Pharaoh: 'Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwife come unto them.'

For they are skilled as midwives: Heb. חָיוֹת, as skillful as midwives. The Targum מְיַלְּדֹת is חַייָתָא Our Rabbis (Sotah 11b), however, interpreted it to mean that they [the Israelite women] are compared to beasts (חַיּוֹת) of the field, which do not require midwives. Now where are they compared to beasts? A cub [and] a grown lion (Gen. 49:9), a wolf, he will prey (Gen. 49:27), His firstborn bull (Deut. 33:17), a swift gazelle (Gen. 49:21). Whoever [was not compared to a beast as above] was included by Scriptures in [the expression] and blessed them (Gen. 49:18). Scripture states further: How was your mother a lioness? (Ezek. 19:2). [From Sotah 11b]

The Jews are like animals and give birth before we come – to Pharaoh and secretly they went from house to house and delivered.

20 And God dealt well with the midwives; and the people multiplied, and waxed very mighty. 21 And it came to pass, because the midwives feared God, that He made them houses.

A world leader is micromanaging and not macromanaging.

22 And Pharaoh charged all his people, saying: 'Every son that is born ye shall cast into the river, and every daughter ye shall save alive.

He is afraid of a redeemer for he needs his slave labor economy instead of getting rid of the Jews by expulsion.

2:1 And there went a man of the house of Levi, and took to wife a daughter of Levi.

And married a daughter of Levi: He was separated from her because of Pharaoh’s decree (and he remarried her. This is the meaning of went, that he followed [lit., he went after] his daughter’s advice that she said to him, Your decree is harsher than פַּרְעֹה. Whereas Pharaoh issued a decree [only] against the males, you [issued a decree] against the females as well [for none will be born]. This [comment] is found in an old Rashi ), and he took her back and married her a second time. She too was transformed to become like a young woman [physically], but she was [actually] 130 years old. For she was born when they came to Egypt between the חוֹמוֹת and they stayed there 210 years. When they left, Moses was 80 years old. If so, when she conceived him, she was 130 years old, yet [Scripture] calls her a daughter of Levi. [From Sotah 12a, Exod. Rabbah 1:19] [

Rashi and the Medrash interpret that this really is Yocheved bas Levi, but the normal Pshat is that she was born into the tribe of Levi for my mother was a bas Levi but obviously not the direct daughter of Levi.

2 And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months.

That he was good: When he was born, the entire house was filled with light. [From Sotah 12a, Exod. Rabbah 1:20]

3 And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river's brink. 4 And his sister stood afar off, to know what would be done to him. 5 And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it. 6 And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: 'This is one of the Hebrews' children.' 7 Then said his sister to Pharaoh's daughter: 'Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?' 8 And Pharaoh's daughter said to her: 'Go.' And the maiden went and called the child's mother. 9 And Pharaoh's daughter said unto her: 'Take this child away, and nurse it for me, and I will give thee thy wages.' And the woman took the child, and nursed it. 10 And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses, and said: 'Because I drew him out of the water.'

For I drew him from the water: Heb. מְשִׁיתִהוּ. The Targum renders: שְׁחַלְךְתֵּי, which is an Aramaic expression of drawing out, similar to [the expression] שֵׂינֵיתָא מֵחִלָבָא ְמַשְׁחֵל, like one who draws a hair out of milk (Ber. 8a). And in Hebrew, מְשִׁיתִהוּ is an expression meaning I have removed (משׁ), like shall not move away (לֹא יָמוּשׁ) (Josh. 1:8), did not move away (לֹא מָשׁוּ) (Num. 14:44). Menachem classified in this way [i.e., under the root משׁ in Machbereth Menachem, p. 120]. I say, however, that it (מְשִׁיתִהוּ) does not belong in the classification of מָשׁ and לֹא יָמוּשׁ, but [it is derived] from the root מָשֹׁה, and it means taking out and similarly, He drew me out (יַמְשֵׁנִי) of many waters (II Sam. 22:17). For if it were of the classification of [the word] מָשׁ, it would be inappropriate to say מְשִׁיתִהוּ, but הֲמִישׁוֹתִיהוּ, as one says from קָם (to rise), הֲקִימוֹתִי (I set up), and from שָׁב (to return), הֲשִׁיבוֹתִי (I brought back), and from בָּא (to come), הֲבִיאוֹתִי (I brought). Or מַשְׁךְתִּיהוּ, like and I will remove וּמַשְׁךְתִּי ) the iniquity of that land (Zech. 3:9). But מָשִׁיתִי is only from the root of a word whose verb form is formed with a “hey” at the end of the word, like מָשָׁה, to take out בָּנָה, to build; עָשָׂה, to do; צִוָּה, to command; פָּנָה, to turn. When one comes to say in any of these [verbs] פָּעַלְךְתִּי, I did, [i.e., first person past-tense], a “yud” replaces the “hey” :

11 And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren.

Striking a Hebrew man: He was lashing and driving him, and he [the Hebrew man] was the husband of Shelomith the daughter of Dibri [who was mentioned in Lev. 24:10], and he [the taskmaster] laid his eyes on her. So he woke him [the Hebrew] at night and took him out of his house, and he [the taskmaster] returned and entered the house and was intimate with his wife while she thought that he was her husband. The man returned home and became aware of the matter. When that Egyptian saw that he had become aware of the matter, he struck [him] and drove him all day [From Exod. Rabbah 1:28]

12 And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand.
He turned this way and that way: He saw what he [the Egyptian] had done to him [the Hebrew] in the house and what he had done to him in the field (Exod. Rabbah 1:28). But according to its simple meaning, it is to be interpreted according to its apparent meaning, i.e., he looked in all directions and saw that no one had seen him slay the Egyptian.  And he saw that there was no man: [I.e., he saw that] there was no man destined to be descended from him [the Egyptian] who would become a proselyte [i.e., a convert]. [From Exod. Rabbah 1:29]

13 And he went out the second day, and, behold, two men of the Hebrews were striving together; and he said to him that did the wrong: 'Wherefore smite thou thy fellow?' 14 And he said: 'Who made thee a ruler and a judge over us? Do you think to kill me, as thou didst kill the Egyptian?' And Moses feared, and said: 'Surely the thing is known.'

Who made you a man: You are still a youth. [From Tanchuma, Shemoth 10] Do you plan to slay me: lit., Do you say to slay me. From here we learn that he slew him with the ineffable Name. [From Tanchuma, Shemoth 10] Moses became frightened: [To be explained] according to its simple meaning [that Moses was afraid Pharaoh would kill him]. Midrashically, it is interpreted to mean that he was worried because he saw in Israel wicked men [i.e.,] informers. He said, Since this is so, perhaps they [the Israelites] do not deserve to be redeemed [from slavery]. [From Tanchuma, Shemoth 10] Indeed, the matter has become known: [To be interpreted] according to its apparent meaning [that it was known that he had slain the Egyptian]. Its midrashic interpretation, however, is: the matter I was wondering about, [i.e.,] why the Israelites are considered more sinful than all the seventy nations [of the world], to be subjugated with back-breaking labor, has become known to me. Indeed, I see that they deserve it. [From Exod. Rabbah 1:30]
denotes, literally, sitting, meaning that Moses sat down by a well. The Sages of the midrashim teach us that Moses sat there intentionally, for he expected to meet his mate, just as Jacob had met Rachel and Eliezer had met Rebecca when he sought a mate for Isaac. Otherwise, Moses would not have sat by the well simply to watch how the flocks were being watered.]

15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.

Pharaoh heard: They informed on him. [Datan and Aviram] And he sought to slay Moses: He delivered him to the executioner to execute him, but the sword had no power over him. That is [the meaning of] what Moses said, “and He saved me from Pharaoh’s חֶרֶב ” (Exod. 18:4). [From Mechilta, Yithro 1, Exod. Rabbah 1:321] (He stayed in the land of Midian: Heb. וַיֵּשֶׁב, he tarried there, like Jacob dwelt וַיֵּשֶׁב (Gen. 37:1).) And he sat down by a well: Heb. וַיֵּשֶׁב, an expression of sitting. He learned from Jacob, who met his mate at a well. [From Exod. Rabbah 1:32, Tanchuma, Shemoth 10] [The comment on the sentence He stayed in the land of Midian does not appear in some editions of Rashi. Therefore, it is enclosed within parentheses. The first sentence of the second paragraph does not appear in the Miraoth Gedoloth. It does, however, appear in all other editions of Rashi. Perhaps it was unintentionally omitted. Rashi intends here to differentiate between the first וַיֵּשֶׁב and the second וַיֵּשֶׁב He explains that the first וַיֵּשֶׁב means staying, residing, or tarrying, signifying that Moses resided in Midian. The second וַיֵּשֶׁב

16 Now the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their father's flock. 17 And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.

I have seen videos from Arab countries of young Arabs harassing modestly dressed Arab females and the poor girls are sometimes pinched and teased and bullied so too it was here. There is nothing new under the sun – Shlomo HaMelech.

18 And when they came to Reuel their father, he said: 'How is it that ye are come so soon to-day?' 19 And they said: 'An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.'

Why is he called an Egyptian? Because of his dress and accent. For if one comes from the States in Israel he called an American something that the Klu Klux Klan would never call a Jew. The same goes for a Russian Jew etc.

20 And he said unto his daughters: 'And where is he? Why is it that ye have left the man? call him, that he may eat bread.'
Why have you left the man: He recognized him [Moses] as being of the seed of Jacob, for the water rose toward him. [From Exod. Rabbah 1:32, Tanchuma Shemoth 11] And let him eat bread: Perhaps he will marry one of you, as it is said: except the bread that he ate (Gen. 39:6) [alluding to Potiphar’s wife]. [From Exod. Rabbah 1:32, Tanchuma, Shemoth 11

Why not from Rivka as the water rose for her? Rather Esav was in Har Seir and Yacov went to Mitzrayim.

21 And Moses was content to dwell with the man; and he gave Moses Zipporah his daughter.

Consented: Heb. וַיּוֹאֶל, as the Targum [Onkelos] renders: (וּצְבִי), and similar to this: Accept (הוֹאֶל) now and lodge (Jud. 19:6); Would that we had been content (הוֹאַלְנוּ) (Josh. 7:7); Behold now I have desired (הוֹאַלְךְתִּי) (Gen. 18:31). Its midrashic interpretation is: וַיּוֹאֶל is] an expression of an oath (אלה), he [Moses] swore to him that he would not move from Midian except with his consent. [From Exod. Rabbah 1:33, Tanchuma, Shemoth 12]

Moshe was approximately 40 years in Egypt and then fled to Africa and from thence to Sinai as he was older approaching between 70 and 80 and Yisro had been an advisor to Pharaoh before Moshe was born along with Bilaam and Iyob so Yisro was well past 100.

22 And she bore a son, and he called his name Gershom; for he said: 'I have been a stranger in a strange land.'

His wife is young but he is old already.

23 And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.
And they were given the day off to cry and mourn something like in North Korea when a leader died but they fasted and prayed in Hebrew for salvation.

24 And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. 25 And God saw the children of Israel, and God took cognizance of them.

They did not know that HASHEM was about to answer their prayers.

3:1 Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the farthest end of the wilderness, and came to the mountain of God, unto Horev. 2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed.

Yisro had told Moshe that this was the mountain of G-D. He saw the bush burning and continue to burn and not be consumed so he turned aside to investigate this strange and wonderous phenomena.

3 And Moses said: 'I will turn aside now, and see this great sight, why the bush is not burnt.' 4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said: 'Moses, Moses.' And he said: 'Here am I.'

It is not only a burning bush but calls him out by name.

5 And He said: 'Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon you stand is holy ground.'

Moshe must remove his sandals because that was the standard dress of people at the time. Only in the winter time would one wear shoes. So how do I know it is not winter? The Geula was on Pessach and each Makkah occurred month after month or 10 Plagues and 10 months. Allowing time to take leave of Yisro, go with his wife and meet Pharaoh prior to the Makkos, it most not have been more than a month or two at most placing us in early or mid-spring.

6 Moreover He said: 'I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.' And Moses hid his face; for he was afraid to look upon God. 7 And the LORD said: 'I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains; 8 and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite. 9 And now, behold, the cry of the children of Israel is come unto Me; moreover I have seen the oppression wherewith the Egyptians oppress them. 10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt.' 11 And Moses said unto God: 'Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?' 12 And He said: 'Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.'

Up unto this point is the task of Moshe and what he must do from this point starts a dialogue between Moshe and HASHEM.

13 And Moses said unto God: 'Behold, when I come unto the children of Israel, and shall say unto them: The God of your fathers hath sent me unto you; and they shall say to me: What is His name? what shall I say unto them?' 14 And God said unto Moses: 'I AM THAT I AM'; I WILL BE WHAT I WILL BE and He said: 'Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.'

Chabad translates this passage with the transliterated Hebrew and also in the Rashi: 14 God said to Moses, "Ehyeh asher ehyeh (I will be what I will be)," and He said, "So shall you say to the children of Israel, 'Ehyeh (I will be) has sent me to you.'"

“Ehyeh asher ehyeh (I will be what I will be)”: “I will be” with them in this predicament “what I will be” with them in their subjugation by other kingdoms. He [Moses] said before Him, “O Lord of the universe! Why should I mention to them another trouble? They have enough [problems] with this one.” He said to him, “You have spoken well. So shall you say, etc.” - [from Ber. 9b] (Not that Moses, God forbid, outsmarted God, but he did not understand what God meant, because originally, when God said, “I will be what I will be,” He told this to Moses alone, and He did not mean that he should tell it to Israel. That is the meaning of “You have spoken well,” for that was My original intention, that you should not tell such things to the children of Israel, only “So shall you say to the children of Israel,” ‘Ehyeh [I will be] has sent me.’” From tractate Berachoth this appears to be the correct interpretation. Give this matter your deliberation.) [Annotation to Rashi] [There appears to be no indication of this interpretation in tractate Berachoth.]

15 And God said moreover unto Moses: 'Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name forever, and this is My memorial unto all generations. 16 Go, and gather the elders of Israel together, and say unto them: The LORD, 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. 17 And I have said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing with milk and honey. 18 And they shall hearken to thy voice. And thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him: The LORD, the God of the Hebrews, hath met with us. And now let us go, we pray thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God. 19 And I know that the king of Egypt will not give you leave to go, except by a mighty hand. 20 And I will put forth My hand, and smite Egypt with all My wonders which I will do in the midst thereof. And after that he will let you go. 21 And I will give this people favor in the sight of the Egyptians. And it shall come to pass, that, when ye go, ye shall not go empty; 22 but every woman shall ask of her neighbor, and of her that sojourns in her house, jewels of silver, and jewels of gold, and raiment; and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.'

This is the command and what will be in the end but it will not be smooth sailing to that point. There will be a resistance and reluctance by Pharaoh and the Egyptians to free you but in the end you will leave with wealth.

4:1 And Moses answered and said: 'But, behold, they will not believe me, nor hearken unto my voice; for they will say: The LORD hath not appeared unto thee.'

This is Lashon HaRa on Am Yisrael and Moshe is about to be punished by Leprosy (Tsoras).
2 And the LORD said unto him: 'What is that in thy hand?' And he said: 'A rod.' 3 And He said: 'Cast it on the ground.' And he cast it on the ground, and it became a serpent; and Moses fled from before it. 4 And the LORD said unto Moses: 'Put forth thy hand, and take it by the tail--and he put forth his hand, and laid hold of it, and it became a rod in his hand-- 5 that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared unto thee.' 6 And the LORD said furthermore unto him: 'Put now thy hand into thy bosom.' And he put his hand into his bosom; and when he took it out, behold, his hand was leprous, as white as snow. 7 And He said: 'Put thy hand back into thy bosom.--And he put his hand back into his bosom; and when he took it out of his bosom, behold, it was turned again as his other flesh.—

The second one was punishment for saying that the Bnei Yisrael would not believe him.

8 And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. 9 And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou take out of the river shall become blood upon the dry land.'

Three signs will awaken the elders and they will believe you and the nation will get hope.

10 And Moses said unto the LORD: 'Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.' 11 And the LORD said unto him: 'Who hath made man's mouth? or who makes a man dumb, or deaf, or seeing, or blind? is it not I the LORD? 12 Now therefore go, and I will be with thy mouth, and teach thee what thou shalt speak.' 13 And he said: 'Oh Lord, send, I pray Thee, by the hand of him whom Thou wilt send.'

Up until now Moshe spoke logically now he was speaking with his emotion and HASHEM fires back at him in anger for not accepting his mission.

14 And the anger of the LORD was kindled against Moses, and He said: 'Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he sees thee, he will be glad in his heart.

Aaron was only destined to be a Levi and Moshe the Cohain but with his refusal, Aaron became the Cohain and Moshe the Levi.

15 And thou shalt speak unto him, and put the words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.

For Moshe stuttered and perhaps had another speech impediment as the Medrash says he burnt his lips.

16 And he shall be thy spokesman unto the people; and it shall come to pass, that he shall be to thee a mouth, and thou shalt be to him in God's stead. 17 And thou shalt take in thy hand this rod, wherewith thou shalt do the signs.'

Now put a move on and get cracking.

18 And Moses went and returned to Jethro his father-in-law, and said unto him: 'Let me go, I pray thee, and return unto my brethren that are in Egypt, and see whether they be yet alive.' And Jethro said to Moses: 'Go in peace.'

As Rashi pointed out, Moshe had sworn to Yisro that he would not leave the area without Yisro’s permission.

19 And the LORD said unto Moses in Midian: 'Go, return into Egypt; for all the men are dead that sought thy life.'

I would think that this would have been said first to get Moshe ready to go so Moshe was willing to go not knowing this information.

20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand. 21 And the LORD said unto Moses: 'When you go back into Egypt, see that thou do before Pharaoh all the wonders which I have put in thy hand; but I will harden his heart, and he will not let the people go.

Despite being told this by the burning bush and here, Moshe in the next chapter of our Parsha will be disappointed and the people frustrated and angry at him.

22 And thou shalt say unto Pharaoh: Thus says the LORD: Israel is My son, My first-born.

Remember this Pasuk if you ever come across a missionary trying to sell you “HE gave HIS only son.”

23 And I have said unto thee: Let My son go, that he may serve Me; and thou hast refused to let him go. Behold, I will slay thy son, thy first-born.'—

Up until now Moshe is told of his mission but he has neglected giving his second son a bris and this is what happens:

24 And it came to pass on the way at the lodging-place, that the LORD met him, and sought to kill him.

Now he was: [I.e.,] Moses.  On the way, in an inn and sought to put him to death: [I.e., He sought] Moses, because he had neglected to circumcise his son Eliezer. Because he neglected it, he was [to be] punished with death. It was taught in a Braitha: Rabbi Jose said: God forbid! Moses did not neglect it, but he reasoned: Shall I circumcise [him] and go forth on the road? It will be dangerous for the child for three days. Shall I circumcise [him] and wait three days? The Holy One, blessed be He, commanded me, “Go, return to Egypt.” [Moses hurried to Egypt intending to circumcise Eliezer upon his return.] Why [then] was he to be punished with death? Because first he busied himself with [the details of] his lodging. [This appears] in tractate Nedarim (31b). The angel turned into a sort of serpent and swallowed him [Moses] from his head to his thighs, and then [spit him out and] swallowed him from his feet to his private parts. Zipporah therefore understood that it was because of [the failure to perform] the circumcision [that this occurred]. — [from Ned. 32a, Exodus Rabbah 5:5]

25 Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said: 'Surely a bridegroom of blood art thou to me.'

For you are a bridegroom of blood to me: You were a cause that my bridegroom would [almost] be murdered. You are to me the slayer of my bridegroom.

26 So He let him alone. Then she said: 'A bridegroom of blood in regard of the circumcision.' 27 And the LORD said to Aaron: 'Go into the wilderness to meet Moses.' And he went, and met him in the mountain of God, and kissed him. 28 And Moses told Aaron all the words of the LORD wherewith He had sent him, and all the signs wherewith He had charged him. 29 And Moses and Aaron went and gathered together all the elders of the children of Israel. 30 And Aaron spoke all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people. 31 And the people believed; and when they heard that the LORD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped.

Contrary to Moshe’s fears they believed him.

5:1 And afterward Moses and Aaron came, and said unto Pharaoh: 'Thus says the LORD, the God of Israel: Let My people go, that they may hold a feast unto Me in the wilderness.' 2 And Pharaoh said: 'Who is the LORD, that I should hearken unto His voice to let Israel go? I know not the LORD, and moreover I will not let Israel go.' 3 And they said: 'The God of the Hebrews hath met with us. Let us go, we pray thee, three days' journey into the wilderness, and sacrifice unto the LORD our God; lest He fall upon us with pestilence, or with the sword.' 4 And the king of Egypt said unto them: 'Wherefore do ye, Moses and Aaron, cause the people to break loose from their work? get you unto your burdens.' 5 And Pharaoh said: 'Behold, the people of the land are now many, and will ye make them rest from their burdens?'

I have a lot of gods in Mitzrayim, but I never heard of the L-RD so perhaps you have a made-up religion. You seem to be wanting that my workers will become slackers. I tolerate no slackers and parasites here. After all I am a G-D King.

6 And the same day Pharaoh commanded the taskmasters of the people, and their officers, saying: 7 'Ye shall no more give the people straw to make brick, as heretofore. Let them go and gather straw for themselves. 8 And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish aught thereof; for they are idle; therefore they cry, saying: Let us go and sacrifice to our God. 9 Let heavier work be laid upon the men, that they may labor therein; and let them not regard lying words.' 10 And the taskmasters of the people went out, and their officers, and they spoke to the people, saying: 'Thus says Pharaoh: I will not give you straw. 11 Go yourselves, get you straw where ye can find it; for nought of your work shall be diminished.' 12 So the people were scattered abroad throughout all the land of Egypt to gather stubble for straw. 13 And the taskmasters were urgent, saying: 'Fulfil your work, your daily task, as when there was straw.' 14 And the officers of the children of Israel, whom Pharaoh's taskmasters had set over them, were beaten, saying: 'Wherefore have ye not fulfilled your appointed task in making brick both yesterday and today as heretofore?'
The Kapos of their day could only do so much and they too endured punishment.

15 Then the officers of the children of Israel came and cried unto Pharaoh, saying: 'Wherefore deal thou thus with thy servants? 16 There is no straw given unto thy servants, and they say to us: Make brick; and, behold, thy servants are beaten, but the fault is in thine own people.' 17 But he said: 'Ye are idle, ye are idle; therefore ye say: Let us go and sacrifice to the LORD. 18 Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.' 19 And the officers of the children of Israel did see that they were set on mischief, when they said: 'Ye shall not diminish aught from your bricks, your daily task.' 20 And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh; 21 and they said unto them: 'The LORD look upon you, and judge; because ye have made our savor to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.'

Not only was Pharaoh nastier to the people but the people blamed Moshe and Aaron.

22 And Moses returned unto the LORD, and said: 'Lord, wherefore hast Thou dealt ill with this people? why is it that Thou hast sent me? 23 For since I came to Pharaoh to speak in Thy name, he hath dealt ill with this people; neither hast Thou delivered Thy people at all.'

Even though that Moshe was told that Pharaoh would reject him the hurt he did to Am Yisrael played deep into his conscience. He prayed to the L-RD.

6: 1 And the LORD said unto Moses: 'Now shalt thou see what I will do to Pharaoh; for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land.'

Now relax for you shall see the salvation in a reasonably short amount of time.

Children in dreams and wheelchairs: By Yerachmiel Tilles:
Rabbi Yaakov Abuhatzeira, the 19th century kabbalist, was a direct descendant of a great tzaddik, Rabbi Shmuel Elbaz--a pupil in the 17th century of Rabbi Chaim Vital, the main student of the holy Ari of Tsfat--who was given a new surname, Abuhatzeira ("father of the mat"), because of the famous story told about him when, denied passage on a ship, he tossed his mat into the sea and rode on it to the country where he needed to fulfill his mitzvah mission.
A few generations later, his descendant Rabbi Massud Abuhatzeira, the chief Rabbi of Tafilalet, Morocco, would have an amazing story to tell:
A couple came to the Rabbi seeking a divorce, which he granted. The man left, but the woman had wanted to stay a little longer in order to talk to the Rabbi's wife. Night fell, and fearing for her guest's life, the Rabbanit suggested she stay with them for the night.
That evening, Rabbi Massud had a dream. In it he was told that the woman staying over was destined to give birth to a very great soul. However, it had to emanate from a special holy union…between the Rabbi and her! He was instructed to marry her three months later.
Rabbi Massud had no idea how he to tell his wife about this mysterious dream. Upon returning from shul that morning, the Rabbanit approached her husband and, before he had time to relate his own dream, she told him of the dream she herself had - it was the exact same dream! Further, the Rabbanit (clearly a holy woman herself) said that she whole-heartedly accepted this heavenly decree. Not only that, she had already spoken to the woman about the importance of becoming a second wife to her husband!
The woman accepted and three months later (the minimum time for a new widow or divorcee to wait before remarriage), the two married. About a year later, a son was born to the couple - Rabbi Yaakov Abuhatzeira -- who would become the renowned Abir Yaakov.
Rabbi Yaakov's piety was outstanding and his Torah learning was on an extraordinary high level. He wrote twelve masterpiece books, considered a must for anyone pursing the study of the mystical kabbalistic tradition - and also for those wishing to understand Jewish Law and Scripture appropriately.
Rabbi Yaakov's days were filled with the study and teaching of Torah from day to night. He slept very little, as he would awaken shortly before midnight to begin the prayers of Tikkun Chatzot - mourning for the Temple - followed by intense Torah study until dawn. After the Sunrise Minyan he would continue to study. He ate very little throughout the day, spending much of his time in the distribution of charity to those in need. All of this combined resulted in him becoming an outstanding tzaddik and true kabbalist.
* * *
Rabbi Yaakov performed many wonders and miracles for the Jews of Morocco. Childless couples were blessed with children, many sick were healed and many who were depressed left his presence filled with new life and happiness. For example:
In the city of Paranda once lived a depressed, bitter and disheartened woman who had a son of 16 years of age. He had been stricken with polio and was paralyzed in both legs, leaving him in a wheelchair for life. So depressed was the woman that she prayed that the child - her own child! -- should die.
One day, Rabbi Yaakov was visiting Paranda. When the ruler witnessed the commotion taking place with the Jews singing and dancing at the happy occasion of seeing the Rabbi, he wondered about it all. He ran to find out what the commotion was all about, and upon being told about the great Rabbi that had been accorded such honor he became intensely jealous. He decided to levy a heavy tax upon all the Jews for their "rebellious" behavior.
Later, after a short rest, Rabbi Yaakov began to accept the public for blessings and offer advice. Among the people who came was this bitter woman. She entered and told Rabbi Yaakov's host that she wished for the Rabbi to pray that her son should die! He asked her to explain herself, and then he related the entire sad story to Rabbi Yaakov.
Rabbi Yaakov listened to the request and told the host that he would not pray for the son to die, but rather to be completely healed. He explained to the host that he should tell the woman to bathe her son, dress him in clean garments and bring him to see him.
The next day, the woman arrived with her son - having prepared him as the Rabbi had requested. The Rabbi instructed that the son be brought on his wheelchair to a place in the room directly underneath a skylight where the sun would shine upon him. Rabbi Yaakov asked the boy his name, and then instructed him to get out of his wheelchair and come over to him. The boy somehow managed to rise and take the steps necessary to stand before the Rabbi, whereupon Rabbi Yaakov instructed him to walk back to his wheelchair. Then he told him to again get up and walk to him. After having him walk back and forth three times, he told the boy that he no longer needed the wheelchair and that he should return home with his mother. He blessed him with health and longevity.
The community was abuzz with excitement at the good news, for word of the revealed miracle that had taken place spread quickly. The mother brought the story to the attention of the ruler of the city. She sold jewelry to the people of the town and thus had been in touch with the ruler before. This time, however, she would be adding a new person to her staff and would have to introduce the teenage boy to the ruler. She would also have to explain why she had never presented the boy before.
The ruler, who knew how sad this woman had always been and now saw her glowing face, realized the great miracle that had taken place through the distinguished guest Rabbi. He regretted his previous decision to tax the Jews, and after nullifying his decree, welcomed the rabbi into his home. He invited many guests to his home that day and told them the story of the miracle rabbi who had healed a young boy who the best doctors were unable to help. Now, with just a few words, the rabbi had cured the boy completely!
Rabbi Yaakov rose at the meal and in humility told the guests how it was not he who had healed, but rather G-d, the Creator of the world, who had done the wonder. He explained that it was only because he himself fulfilled the words of G-d to the Jewish people that the Creator had allowed him to be the vessel through which the miracle would occur. G-d answers the prayers of those who study His Torah and fulfill His commandments, he explained.
May the merit of the Abir Yaakov, and of the Rambam (whose yahrtzeit falls on the same day!) protect us all and bring blessing to each of us where we need it most in our lives.

Source: Adapted by Yerachmiel Tilles from //, the informative website of Reb Eliyahu Shear.
Biographical note:
Rabbi Yaakov Abuhatzeira [1808 - 20 (19?) Tevet 1880] served as the chief rabbi of Tafilalet, Morocco, until shortly before his death. He was an accomplished scholar and kabbalist renowned for his piety, who performed many miracles. His many distinguished descendants include his grandson known as "Baba Sali." His written works include Torah commentaries ("Abir Yaakov") ethical works (most of a kabbalistic nature) and responsa on Jewish law. His tomb in Egypt is an official antiquity site protected by the government of Egypt. On his yahrzeit a ceremony attended by hundreds of devotees is held there, many travelling from Israel whenever permissible.
Connection: Seasonal - the yahrzeit falls towards the end of this week.

Next year on the 10th anniversary of the death of Rabbi Glixman I plan to put out a condensed biography and hopefully the family will have a book about him.

Likud and Labor fall in current opinion polls. Israel’s population reaches 8,426,000 people

What the Israeli Defense Industries are doing:

After 120 years, he will be asked why he did not give to Rabbi Pauli´s Kollel but to this instead.,7340,L-4745469,00.html

I got this from Stan a spontaneous Chanucha Dance at a market:

Yaffah Batya more on the Anusim this time in Sicily:

I may have posted this it is from Miriam Esther 20 minute film worth seeing:

In memory of Roe’e Klein:

Inyanay Diyoma

Editorial: The Israeli Police and Shin Bet love to plant stories especially against right-wing religious people. The Police once knocked the late chief Rabbi of Petach Tikva, Rabbi Baruch Shimon Solomon, out of his shoes for saying in a regular voice “Shabbos” about 3 meters from the curb in front of his two young boys and my sons and I. There was a right wing wedding and the Shin Bet Agent also a youth planted a photo of the dead baby from Duma. He then was hoisted up dressed as an Arab with his face covered and stabbed the photo. Another Shin Bet Agent photographed the incident and the fact that Torah Commentator Daniel Pinner was there along with lawyer Itamar Ben Gvir. Only a person who had the original photo could blow up the photo to that size and the second agent photograph the incident. It is obvious a plant to destroy the right. Nobody could see from a distance who the Arab was stabbing but up close but don’t worry they want to make unnecessary trouble for the right.  They do not use the Shin Bet against the Israeli Mafia!
Now the truth comes out regarding the wedding which shows a Shin Bet plant:,7340,L-4745201,00.html

An Ed-Op from the father of the bride who saw his son-in-law arrested for being a groom at the Shin Bet planted wedding and enjoying himself: (posted first by Yitzchak)


I don’t like vengeance but when HASHEM does it to leftists who slander Israel and has 4 injured by Arabs I see Justice and Mercy.,7340,L-4744283,00.html

Over Shabbos there was on Friday Night a car attack with one less Arab and a wounded soldier with a broken leg, an attempted stabbing of a Charedi Couple, another attempted car attack and in Corsica after the Arabs trapped the fire department and police the day before in a rock ambush a Mosque was burned with Arabs attacked and a day of protests through the Arab Quarter basically if you don’t like it here then leave! This morning another stabbing and the victim helps capture the terrorists.,7340,L-4744635,00.html

ISIS threatens all over including Israel but we are not their highest priority now:

Fifth stabbing today three failed – two in Maale Shomron and on in Chevron but near Schem two terrorists eliminated with a stabbed soldier and another with a bullet from friendly fire.

Minister issues an edict to fine and close businesses for 30 days employing unapproved Arab Workers so that the owners will lose and not profit for endangering Israeli Citizens:

BBC urged to involve the police after a 13 minute antisemitical tirade.

On Wednesday morning Ganadi Chaim ben Raayah Rachel succumbed to his wounds.,7340,L-4746222,00.html

Never arresting Arabs only Jews with a different political agenda:

Pollard rotted in jail 30 years now look at this:,7340,L-4746225,00.html
Completely Amalek girl tries three times to murder Jews:

Psak Din do not treat injured terrorist (Amalek). Somebody asked the Rabbi so he answered he did not give a Psak from thin air and it was based on a case where two Jews died.

A 60-year-old woman was approached by no less than 7 thugs playing the knockout game. The first one hit her and she did not go down the second was about to hit her and she pulled out her gun which the PC Police wanted to take her right of self defense away. She shot one in the stomach and one in the chest of course the politicians are shouting “Black lives matter!” WELL ELDERLY LADIES LIVES MATTER TOO!

Already reported on Israel TV and Debka, a higher alert is issued for troops in the north. Especially with the snow storm coming the enemy may try to sneak into a camp.

ROFL in Tehran over Obama’s sanctions,7340,L-4746728,00.html

The Israeli media knows all about Hillary and the oil money. Fighter for female rights! Really?

Hamas wants to assassinate politicians:,7340,L-4746811,00.html

Another vehicular attack with another Shachid: Also two boys tried to stab Jews but were caught early:,7340,L-4746837,00.html

Road where Arabs Shot at Jews to be closed most of the time to Arabs:

The wife of the Duma Suspect says we believe in a Halachic State not burning people. The lawyer claims he was tortured into a confession.,7340,L-4747139,00.html

This video discusses the torture of the Jewish Youths. I have just received it and not had time to see this is not an endorsement of it.

Even Martin Sherman’s Into the Fray this week is being censored on Facebook according to two people:

Have a good Shabbos rest, health and relaxation,

Rachamim Pauli