Don't Mind Your Own Business
Don't Mind Your Own Business
When Moshe and Aharon asked Pharaoh to allow Bnei Yisrael to leave Egypt and worship G-d in the wilderness, Pharaoh dismissed them saying, "Why do you disturb the people from their work? Go back to your own labor!" The commentaries note that Pharaoh told Moshe and Aharon to return to their own labor, indicating that their work was unlike the rest of the nation's (Rashi). As the Ramban explains, Pharaoh recognized the need for a nation to have spiritual leaders. He therefore exempted the tribe of Levi from slave labor, and allowed them to be the scholars and teachers of Bnei Yisrael.
Accordingly, Pharaoh told Moshe and Aharon to be thankful that they themselves were free to study and teach Torah, and not to interfere with the rest of the nation's enslavement. Moreover, said Pharaoh, practically speaking—as well as by Divine decree that they be slaves for four hundred years—Bnei Yisrael are incapable of escaping Egyptian servitude at this time. "Don't waste your time trying to change the reality," he argued.
Moshe and Aharon, however, ignored Pharaoh's warnings. They were not content with being free to study on their own, or even to occasionally teach Bnei Yisrael. Instead, despite the odds against them, they campaigned for the entire nation to be set free, ultimately saving them in the nick of time. For as the Arizal taught, if Bnei Yisrael had remained in Egypt for even one moment longer, they could never have been redeemed from the spiritual abyss to which they would have plunged.
From Moshe and Aharon's debate with Pharaoh, we learn that to concern yourself exclusively with your own Torah study and observance is an attitude that stems from Pharaoh. A Jew, by contrast, strives to ensure that his fellow Jews as well can serve G-d by studying and observing His Torah—no matter how unlikely it seems for him to succeed at this mission. And when there are lives to save from Pharaoh or from the spiritual Pharaohs of the time, every chance is worth taking, and no moment is too soon.
—Likkutei Sichos, vol. 16, pp. 29-31
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ביוזמת ולזכות הרה״ח הרה״ת ר' ישעי' זושא ווילהעלם שליט״א להצלחה רבה לו ולכל משפחתו בגו״ר
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1/1/16
Don’t Mind Your Own Business
12/31/15
A Donkey with a History
A Donkey with a History
A Donkey with a History
A Donkey with a History
The donkey that Moshe's family rode on to Egypt was not your average donkey; it was what the Torah calls, "The Donkey". As Rashi explains, "This was the donkey that Avraham saddled to travel to the Akeida of Yitzchak, and it is the one upon which Moshiach is destined to appear."
In view of this donkey's uniqueness, we can understand why the Torah makes mention of Moshe's means of transportation at all. That is, because this illustrious animal carried particular significance to the mission Moshe that was about to embark upon.
For seven days, G-d implored Moshe to accept the mission of redeeming Bnei Yisrael (see Rashi 4:10). Moshe argued that his brother Aharon was older and more suitable than he was, and that he did not want to offend him. Additionally, Moshe said, "I know that I am not destined to take them into the Land of Israel and to be their Future Redeemer. You have other messengers (i.e., the future Moshiach)—send them!"
Ultimately, G-d insisted and Moshe accepted the mission. But to address Moshe's concerns, G-d caused that the donkey upon which Moshe's family would ride to Egypt would be "The Donkey".
Firstly, the donkey served as a reminder that though Avraham had good reason to hesitate when G-d instructed him to offer his son Yitzchak as a sacrifice, yet he "arose early in the morning, and he saddled his donkey" (Bereishis 22:3). As Rashi there explains, out of love for G-d and eagerness to obey His command, Avraham hastened to saddle the donkey himself, instead of commanding his servants to do so. Thus, the donkey represented the eagerness and enthusiasm with which one must approach G-d's instructions. Accordingly, even if Moshe was legitimately concerned for his brother's honor, the donkey hinted that he should emulate Avraham and not hesitate to carry out G-d's command that he redeem Bnei Yisrael.
Finally, with this donkey's distinction as the one upon which Moshiach is destined to appear, G-d responded to Moshe's second argument as well. He thereby hinted to Moshe that the Redemption of Bnei Yisrael through Moshiach is not a "future" and distinct redemption; it will be an outgrowth and continuation of the Redemption from Egypt that Moshe was about to lead.
—Likkutei Sichos, vol. 31, pp. 15-18
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ביוזמת ולזכות הרה״ח הרה״ת ר' ישעי' זושא ווילהעלם שליט״א להצלחה רבה לו ולכל משפחתו בגו״ר
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12/30/15
The Power of Positive Thinking
The Power of Positive Thinking
The Power of Positive Thinking
The Torah relates that when Moshe discovered that people knew he had killed an Egyptian taskmaster, he became fearful for his future. Indeed, Pharaoh learned of the episode shortly thereafter and sought to have Moshe killed.
With this episode, the Torah hints to the extraordinary power of bitachon, complete trust in G-d's goodness and grace.
To have bitachon means not only to believe that since G-d orchestrates every detail of existence at every moment, therefore whatever happens to you will certainly be for the very best. Rather, to have bitachon means to trust that G-d will grant you goodness in the most obvious sense of the word.
How can you be confident that G-d will indeed bless you with revealed good? Does the Torah not promise to reward those who are worthy and to punish those who are not?
The answer is that regarding bitachon we read in Tehilim (32:10), "he who trusts in G-d, kindness will encompass him;" meaning, "even if one is not worthy on his own accord, bitachon drawsdowngratuitouskindness [fromAbove] uponhewhotrustsinG-d" (Sefer Haikkarim 4:46). Why? Because the merit of his fervent bitachon alone makes a person worthy of G-d's blessings.
Thus, if a person genuinely trusts that he is in G-d's good hands (and therefore not subject to natural limitations at all), then he can be certain that G-d will guard him and provide for him in a revealed way—even if he is not necessarily worthy of this otherwise. To paraphrase the Tzemach Tzedek's famous advice, "if you think positively, the future will bepositive."
The Torah alludes to this principle of bitachon by telling us about Moshe's worries, which preceded the actual threat to his life. Considering the Torah's usual conciseness, the fact that the Torah makes special note of Moshe's uneasiness even before Pharaoh sought to execute him, suggests that Moshe's fear actually contributed to the outcome that followed. Had Moshe not been frightened, the threat to his life would have never come about.
—Likkutei Sichos, vol. 36, pp. 1-6
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ביוזמת ולזכות הרה״ח הרה״ת ר' ישעי' זושא ווילהעלם שליט״א להצלחה רבה לו ולכל משפחתו בגו״ר
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12/28/15
Moshiach hidden and revealed
The great scholar Rabbi Chiam Midini, in his work (Sdei Chemed, Peyas HaSaden, Maareches "Alef", os Eyin) elaborates on this subject, he connects the Talmudic statement in (Sanhedrin 98b) to an earliar one (San.98a) referring to the prophecy of Daniel: "If the generation is fortunate the Mashiach will come from the dead, i.e., on 'clouds of heaven,' and then everyone will accept him with no reservations. But if not he will come from the living, i.e., 'riding on a donkey."
Rashi one of the foremost expositors of Scriptures and the Talmud, in the book of Daniel (12:12) he writes: "The Mashiach will reveal himself and then be concealed… and then revealed once more, and so it says in the Midrash Ruth and the in the poems of Rabbi Eliezer HaKalir."
The Talmud says emphatically:
"Rav says that if Mashiach is among those who are living, then its Rabbeinu Kakodesh, and if he's among those who passed on, then it's Daniel." – (Sanhedrin.98b)
As we can see the definition of Judaism is that which is written in the Torah. This possibility that Mashiach comes, and after his coming and revelation there is a interruption, and then he completes the process is actually found in a number of Torah sources.
Revealed, Concealed, Revealed Again
"My beloved is like a deer,' just as a deer is seen and revealed and is again concealed, so did the first redeemer [Moshe Rabbeinu] appear to them and was again concealed, and then revealed again. So also the future redeemer [Mashiach] will be revealed and concealed." – (Midrash Rabba Shir HaShirim 2:22, on "Domeh dodi l'tzvi")
The revelation of Mashiach and the Redemption are two separate issues. We see this from the story of Moshe Rabbeinu. Moshe's revelation was when he came and said to the Jewish people, "I'm taking you out of Galus (Exile)." When he came to Pharaoh and he said, "Let my people go," that was the revelation of the redeemer [Moshe]. The Redemption from Egypt only began later because as we know, not only didn't the Jewish people go out of exile – things actually got worse. So the fact that he was revealed as the redeemer is one thing. And then came the second stage. This is how it was with the first redemption (Egypt). The Geulah is a process. Over there, it took a few months and then he appeared again and took the Jews out of Exile, whereas now (the final Redemption) it's taking longer – much longer.
Rashi commenting on (Daniel 12:12) says, "Ashrei ha'm'chakim" (fortunate are those who will wait for Mashiach). Rashi explains this is not just talking about people in general who wait for Mashiach. Rather, fortunate are those who will wait for Mashiach after he is revealed, and then he will be hidden, then revealed again. In that in-between-time, fortunate are those who persevere in their emunah.
The Chasam Sofer, the great halachic master says in (Toras Moshe, Parsha Shmos), the fact that Moshe was gone for six months was a very big test. The same will be in the Days of Mashiach Tzidkenu, he will be concealed after he is revealed, and we will need special assistance from the Holy One, blessed be He, to stand during this great test.
This can also be found written by Rabbi Isaac Luria (the Arizal), the great kabbalist in his work (Shaar HaGilgulim, 13 and 31). He describes how Mashiach will be a human born to father and mother, who will grow up to be a great tzaddik, and he will be given the task to take the Jews out of Exile. Afterwards, like Moshe Rabbeinu who went up to the mountain for 40 days and 40 nights, and then came back. This is how Mashiach will be. When Mashiach gets here not everyone will accept him, he will disappear, then come back, take the Jews out of Exile and then everyone will accept him.