Exodus and Tefillin

 

On the words, vayehi beshalach, “And it was that when Pharaoh sent out the nation” (13:17), the Midrash states that vayehi alludes to a cry of woe (vayi), for Moshe was grieved when saw that the redemption was incomplete and the Jews would have to suffer further exile in a long and difficult road to the final redemption. This is associated with the previous verses (that conclude last week’s parshah) that contain the command to place tefillin on the head, and on the arm opposite the heart. The need for tefillin is a reflection of the incompleteness of the Exodus. Had the Exodus been complete, G-d would have installed the Torah within our hearts and minds and the external sign of tefillin would not have been necessary. Indeed, in the final and complete redemption, this will be granted to us, as stated in the verse, “I will set My law within them and I will inscribe it upon their hearts, and I will be their G-d and they will be My people. No longer will one teach his neighbor or one his brother, saying, ‘Know G-d,’ for they will all know Me from their smallest to their greatest” (Yirmiyah 31:32-33).

Ma’amar Mordechai

The 10th of Teves – A Day of Opportunity and Teshuvah

 

A fast day that is established on the anniversary of a calamity that led to our exile is an eiss ratzon, a day of special divine favor. The fast, prayers, and activities of the day are designed to arouse us to teshuvah that will lead to the repair of that which was destroyed, with the arrival of the final redemption. This power is greatly amplified on today's fast, because it does not mark an incident of destruction. Instead, it marks the day on which the Babylonian army laid siege to Yerushalayim. The holy city and even its outer walls remained completely intact. At that point, the siege was a last call for teshuvah to avoid the destruction. So it is not a day of destruction, but quite the opposite: a day of avoiding exile. As such, our power to do teshuvah and end our exile is far greater today. Let us seize this powerful opportunity to bring the final redemption!

Jacob's Promise

When Yaakov was informed that Yosef was alive, he exclaimed, rav od Yosef b'ni chai, "Great! My son Yosef is still alive!" (45:28). The Midrash explains the term rav in this context means, "a great amount" - Yaakov said, "I have a great amount of reward and abundant goodness in this world and in the future era since my son Yosef is alive!" This is similar to the phrase, mah rav tuv'cha, "How great is Your goodness that You have stored away for those who fear You" (Tehillim 31:20), referring to the unending goodness in the era of redemption.

Rabbeinu Bachaye

Towers of Silver

 

"He gave them all, to each one changes of clothes, and to Benjamin he gave three hundred pieces of silver and five changes of clothes" (45:22).

Throughout history, once the Jews begin to adapt their appearance to match the non-Jews around them, followed by the adoption of the non-Jewish language and manner of speech, followed in turn by the exchange of Jewish names for non-Jewish names, then exile and or its intensification ensues. The changes of clothes described in this verse symbolize this reality. On the other hand, Yosef also gave gifts of redemption. He handed Binyamin 300 silver pieces, for the beis hamikdash was destined to be built three times in his territory. Each beis hamikdash corresponds to another hundred silver pieces, for it is described as tiras kesef, "a silver turret" (Shir HaShirim 8:9), and it rose 100 cubits high. The first beis hamikdash did not have this height physically, but it certainly rose to this stature spiritually, as explained in numerous sources. To hasten the final redemption and to speedily merit the third "silver turret" that will rise to a height of 100 cubits, we must make an effort to look Jewish, speak the Jewish way, and to proudly wear our Jewish names.

Chasam Sofer

The Promise of Future Abundance

 

"Yehudah said to … his father: Send the lad with me … I will guarantee him … If I do not bring him to you and stand him up before you, I will have sinned against you all of the days" (43:8-9).

Yehudah used the phrase kol ha-yamim, "all of the days," which our Sages explain as a reference to the future era. Indeed, the word kol (כּל), "all," is used elsewhere to refer to the future era. However, it appears that this is not a reference to the era of resurrection, but rather, yemos ha-moshiach, "the days of Moshiach," meaning the initial era of redemption that will precede the great resurrection. The Torah informs us that we should perform our divine service "with happiness and with gladness of heart, from an abundance of everything" (Devarim 28:47). The phrase mei-rov kol, "from an abundance of everything," or "from an abundance of Kol," refers to the great spiritual abundance that G-d will provide to each individual in the era of redemption as a result of the service of G-d that he performs in the present era.

Rebbe Rashab