Parshat Beshalach - Young Israel of Hillcrest · Parshat Beshalach 11 Shevat 5775 / January 31, 2015 Daf Yomi: Yevamos 119; Nach Yomi: Psalms 43 Shabbat Shira Weekly Dvar Torah …

Parshat Beshalach

11 Shevat 5775 / January 31, 2015

Daf Yomi: Yevamos 119; Nach Yomi: Psalms 43

Shabbat Shira

Weekly Dvar Torah

A project of the

NATIONAL COUNCIL OF YOUNG ISRAEL

SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO

No Shortcuts to Peoplehood

Rabbi Shaul Feldman

Director of Bnei Akiva of the US and Canada

Parshat Beshalach opens with a key shift in how the Torah refers to the Jewish people. In three

consecutive instances, the Torah refers to the newly-freed Jewish people as "Am," an apparently generic

identifier, as a "nation among nations." In the fourth instance, however, the Torahs calls them “Bnei

Yisrael.”

בראתם מלחמה העם ולא נחם אלהים דרך ארץ פלשתים כי קרוב הוא כי אמר אלהים פן ינחם העם תא הערפ חלשב יהיו (זי)

ושבו מצרימה:

It came to pass when Pharaoh let the people go, that G-d did not lead them [by] way of the land of the

Philistines for it was near, because G-d said, Lest the people reconsider when they see war and return to

Egypt

)יח( ויסב אלהים את העם דרך המדבר ים סוף וחמשים עלו בני ישראל מארץ מצרים

So G-d led the people around [by] way of the desert [to] the Red Sea, and the children of Israel were

armed when they went up out of Egypt.

As the story develops, we are told that HaShem chooses to send Bnei Yisrael on a long circuitous journey

through the desert instead of a short, direct trip right into Eretz Canaan for fear that they will turn back to

Egypt when faced with danger. This, too, is puzzling.

Even on the circuitous journey, the Jews complain and desire to turn back. But HaShem does not let

them. It seems as though HaShem could have saved 40 years had He taken the nation via the shorter path

and just not let then turn and run. So, why did HaShem choose the longer route?

Rav Meir Levush, the Malbim (1809-1879), interprets this story in a way that both resolves these

questions and provides a deep insight into our lives in modern-day Medinat Israel. The Malbim explains

that HaShem did not force Pharaoh's hand because the intended 400 years of exile had not been

completed, so the Jews actually required Pharaoh's permission to leave. Furthermore, Divine aid can only

take effect with human preparation, effort, and courage. To merit HaShem's assistance for the process of

conquering and inheriting the Land of Israel, the Jews needed to first shed their slave mentality and

develop a brave and free spirit and unshakeable faith in HaShem.

It is for this reason that HaShem disallowed shortcuts of any kind into the Land of Israel – the Jews

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required the full 40-year journey in order to develop into the people and the nation that they needed to be

for entry into the land. With this explanation, we now understand the shift in terminology used by

HaShem. The Jews left Egypt as an "Am" − just a nation among nations. But once they began taking on

the personae of free men on a journey to take hold of their birthright, they began the shift to "Bnei

Yisrael," a unique nation − HaShem's nation. This is the true nature of Bnei Yisrael.

In modern times, when there is no need to wander the desert, our challenge is to live meaningful lives in

the service of HaShem, lives that combine Torah, Medina, and Tzava.

In Parshat Eikev, the Torah tells us : יז( ואמרת בלבבך כחי ועצם ידי עשה לי את החיל הזה)

And you will say to yourself, “My strength and the might of my hand that has accumulated this wealth for

me.”

The Ran explains that while one must believe in his own work and effort in the achievement of his goals,

he must also recognize that HaShem is the One who provides the tools to succeed:

שר נשבע לאבתיך כיום הזה:א ותירב תא םיקה ןעמל ליח תושעל חכ ךל ןתנה אוה יכ ךיהלא קוקי תא תרכזו (חי)

But you must remember the Lord your G-d, for it is He that gives you strength to make wealth ,in order to

establish His covenant which He swore to your forefathers, as it is this day.

Combining these two ideas, we can understand that the only way to become a strong Jewish nation in

Eretz Yisrael is by putting forth consistent effort and believing that HaShem gave us the tools to live and

prosper in the Land. With this in mind, we need to turn our attention to the World Zionist Congress

elections, an exciting opportunity to strengthen our nation and our land.

Every four years, the World Zionist Congress votes on policies and funding for Zionist organizations in

Israel and around the world. Now through April 30, 2015, North American Jews have the opportunity to

elect delegates for the 37th

World Zionist Congress.

A strong delegation from the Religious Zionist Slate in the World Zionist Congress will strengthen

Israel's "Jewish soul" by building bridges and increasing unity within Am Israel and championing the

growth and support of Torah and Zionist education worldwide, the promotion of Aliyah, the development

of religious outreach programming, and the security of a united Jerusalem.

To cast your vote for the Religious Zionist Slate, visit www.VoteTorah.org. Your vote will secure a

strong religious Zionist voice for world Jewry in the World Zionist Congress. Your vote will ensure that

all policy and programming decisions are made with Torah values in mind.

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Shabbat Shalom

Rabbi Shaul Feldman is the Director of Bnei Akiva of the US and Canada. Previously, he held teaching positions at Yeshivat Kerem B’Yavneh, Yeshiva

University and Torah Mi’Zion Kollel, and spent four years as a Bnei Akiva shaliach. Rabbi Feldman is also the Campaign Chair of the Religious Zionist

Slate (www.VoteTorah.org), a party running in the World Zionist Congress elections.

The Weekly Sidra

"A Secret Best Kept"

Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis

“If you want to keep a secret, you must also hide it from yourself.”

George Orwell, ‘1984’

The thing about a very private matter is that it is best kept in confidence by pretending it doesn’t

exist. And, while being ‘in the dark’ so to speak, can usually have dire consequences, there are those

very rare and infrequent times when surprisingly, being uninformed does have its advantages, as we shall

soon see from this week’s Sidra.

The Pharaoh, an excellent general in the field, has, with his six hundred chariots, succeeded in wedging

the B’nai Yisroel between the wilderness of Sinai, the sea, and himself, as the Torah attests:

“And, Pharaoh said of the B’nai Yisroel, ‘They are entangled in the land, the wilderness has closed them

in.’” (Sh’mos 14:3)

Now, in truth, the above English translation of this Passuk (verse) is at best very misleading. For, in

LaShon HaKodesh (holy tongue), it states, “V’amar Par’oh Livnei Yisroel,” which more accurately

translates into “For Pharaoh said to the B’nai Yisroel.” But, which of the B’nai Yisroel could the

Pharaoh have possibly been addressing while encamped before the Reed Sea? Rashi therefore, explains

the Passuk as the following:

“To the B’nai Yisroel….. About the B’nai Yisroel…..”

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Rashi goes on to give several other examples from Mikra (Scripture), where the prefix letter Lamed does

not indicate a direction towards something or someone, but rather, concerning something or

someone. That is, the Lamed prefix here is translated into a more figurative terminology. Perhaps, we

can assume that the Pharaoh was addressing one or more of his own generals.

Yet, one must certainly still wonder about the more literal translation of the Lamed prefix which

interprets into “For Pharaoh said to the B’nai Yisroel.” As posed prior, which of the B’nai Yisroel would

the Pharaoh have been addressing while he and his cavalry encamped opposite the sea? Fortunately, the

Targum Yonosan Ben Uziel (first century CE; the greatest disciple of Hillel, who lived some sixty years

prior to the destruction of the second Bais HaMikdash [Temple]) translates our above Passuk in the

following manner:

“And Pharaoh said to Dasan and Aviram who remained in Egypt…..”

These two B’nai Yisroel, as is well known, were always great troublemakers among their people. From

the above Targum it would appear that even though Y’tziyas Mitzrayim (the Exodus) had taken place,

Dasan and Aviram were not part of it, opting to remain in Egypt. In essence then, when the Pharaoh

made the statement, “They are entangled in the land,” it was made to these two B’nai Yisroel, Dasan and

Aviram (as per the more literal translation), who for some unknown reason, were with the Pharaoh and

the Egyptian cavalry encamped opposite the Reed Sea.

Now, as per the commentary of the Aidus Bi’Hosaif, a question is raised. From the Midrash Rabbi

Tanchumah (Buber- Bo #7) we see the following concerning those of the B’nai Yisroel who did not wish

to leave Egypt:

“….. These were the wicked of the B’nai Yisroel, who died during the three days of darkness…..”

Now then, no one among the B’nai Yisroel was as iniquitous as were Dasan and Aviram, a fact seen

throughout much of the Torah. Why then, posed the Aidus Bi’Hosaif, did they, who obviously didn’t

want to leave Egypt, survive the three days of darkness? What in fact, kept them alive? And, here is our

very clever answer from the Aidus Bi’Hosaif.

Initially, Moshe only requested of the Pharaoh that the B’nai Yisroel go into the wilderness for three

days, afterwards returning to Egypt, as we see from what HaKadosh Baruch Hu instructed Moshe to say

to the Pharaoh:

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“And they shall listen to your voice; and you (Moshe) shall come, you and the elders of Yisroel, to the

king of Egypt, and you shall say to him, ‘HaShem, the G-d of the Hebrews has met with us; and now let

us go, we beseech you, three days journey into the wilderness, that we may sacrifice to HaShem our G-

d.’” (Sh’mos 3:18)

This three days journey being the case, the B’nai Yisroel were not very impressed. For, it would hardly

be worth the effort to make all the necessary provisions to leave Egypt, in addition to requesting of the

Egyptians their vessels (as they would soon be commanded), for a measly three day walk in the desert.

In order to combat this however, HaKadosh Baruch Hu said the following to Moshe:

“Speak into the ears of the nation (of Yisroel), and let each man and woman of Yisroel request from their

(Egyptian) neighbor vessels of silver and gold.” (ibid. 11:2)

What then, posed the Aidus Bi’Hosaif is this language of speaking into the ears of the nation? Isn’t that

obvious? The Aidus Bi’Hosaif thinks not.

For, what the expression ‘Into the ears’ means, is to say it directly into the ears, or, to whisper it so that it

stays somewhat confidential. And, what was this secret that Moshe would whisper to them? Simply,

learned the Aidus Bi’Hosaif, that the B’nai Yisroel should not be misled into thinking that their freedom

from Egypt would last only three days. Instead, once they went out of Egypt, it would be forever.

Now, it was well known among the B’nai Yisroel in Egypt never to trust Dasan and Aviram with

anything. Hence, the two of them were completely shunned by the B’nai Yisroel. Because of this, no

one relayed the secret to these two reprehensible men, and they were under the impression that the

freedom from Egypt would last only three days, a time hardly worth the preparations for such a short

journey, which is why they remained in Egypt.

Hence, concluded the Aidus Bi’Hosaif, since the desire of Dasan and Aviram to remain in Egypt while

the rest of the B’nai Yisroel left, was based upon information they lacked, they could not be held

completely accountable for not wanting to leave Egypt in the eyes of HaKadosh Baruch Hu. That is why

they were spared death during the three days of darkness. Or, simply put, ignorance for them was a

blessing.

Inarguably, there is something very quaint abut this commentary of the Aidus Bi’Hosaif, which instructs

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that keeping vital information from others usually results in a number of inconceivable possible

outcomes. As for the quintessential secrets in this existence we refer to as life though, the Torah tells us

the following:

“The secret things belong to HaShem our G-d; but those things which are revealed belong to us and to

our children forever, that we may do all the words of this Torah.” (D’varim 29:28)

And, precisely that, the accomplishment of the words of Torah is the true secret of our eternal existence,

which the rest of the civilized world can never hope to comprehend.

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times.

Good Shabbos

In addition to being a M’chaneich, Rabbi Greebel is the part time Rav of Congregation Children of Israel of Youngstown, Ohio, and delivers a Gemarah Shiur via Skype. He can be contacted at [email protected] or at [email protected]

The Vital Contribution of Blank Space

Rabbi David Nachbar Associate Member, Young Israel Council of Rabbis

she opened her mouth with wisdom; and the law of kindness is on“ ,"פיה פתחה בחכמה ותורת חסד על לשונה"

her tongue” (Mishlei 31:26). This verse concludes the final chapter of Sefer Mishlei, a chapter that

begins with the phrase אשת חיל מי ימצא, “a woman of valor who can find.”

The collection of verses is sung in Jewish homes throughout the world every Friday night immediately

prior to Kiddush. Surprisingly, the Midrash Rabbah asserts that the woman whose words are marked by

such wisdom, and the noble soul whose speech bespeaks kindness, refer to the entire Jewish people. “She

opened her mouth with wisdom” describes the Jewish people as they stood on the banks of the Red Sea

offering song unto HaKadosh Barukh Hu.

What is the connection between the utterances of wisdom described in the verse in Mishlei, and the

melodious rendition of שירת הים (Song at the Red Sea) that is recorded in this week’s Parsha? In what

way does the Midrash’s surprising link enhance our appreciation of the experience of song?

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The physical layout and spatial arrangement of a song distinguish it from the prose sections of the Torah.

Visually, the song’s appearance looks vastly different from its prose counterpart. The prose format is

marked by continuous flowing text that is only periodically divided by paragraph breaks. The

overwhelming majority of the Torah’s verses are presented in this layout. The song of אז ישיר, though,

appears noticeably different. Every stanza is set apart by gaping paragraph breaks. Every line contains

open spaces of parchment, with each line alternating between one break and two breaks. The Talmud in

Masekhet Megillah (16b) depicts this structure as – אריח על גבי לבינה ולבינה על גבי אריח – “a half brick atop

a whole brick, and a whole brick atop a half brick.” Lines of text appear above open space, and open

space appears above lines of text.

The unique spatial arrangement of interspersed text and open space is essential to the song’s makeup. The

Talmud in Masekhet Shabbat (103b) establishes in unequivocal terms the centrality of a song’s

presentation and layout with the halakha that הרי אלו יגנזו -כתבה כשירה או שכתב את השירה כיוצא בה , “if a

scribe writes a Sefer Torah in a manner that interchanges the song format for the prose sections or the

prose format for the sections of song, such a Sefer Torah must be buried.” Likewise, the Rambam posits

in Hilkhot Sefer Torah (7:11) that a Sefer Torah whose songs are written like ordinary prose lacks any

strand of קדושת ספר תורה. It is entirely void of the sanctity ordinarily accorded to a Sefer Torah.

An investigation concerning the contribution of paragraph breaks and open space more generally within

the Torah sheds light on their indispensable role within a song’s makeup. The Torat Kohanim, the

Midrash Halakha on Sefer VaYikra, wonders וכי מה היו הפסקות משמשות, “What function do the paragraph

breaks serve within the Torah?” The Midrash answers ובין ענין לענין ליתן ריוח למשה להתבונן בין פרשה לפרשה

they provided Moshe with a moment’s pause at the conclusion of a section of study to contemplate that

which was transmitted. A paragraph break is the physical representation, spatially, of the need to pause,

to take a step back, and to reflect before renewing one’s continued pursuit of study.

The insight of the Torat Kohanim illuminates the paragraph break’s vital role within a song’s makeup. As

important as moments of reflection and contemplation are for engagement in study, they are doubly so

for the composition and rendition of song. Meaningful song is not merely a reflexive expression of one’s

emotional state and mood, nor is it a spontaneous response to an event. Effective, meaningful song

offered to HaKadosh Barukh Hu requires reflection and contemplation. It demands an acute awareness of

one’s state of being. It necessitates comprehension, clarity of vision, and a deep understanding of events

and their implications. It needs breadth of perspective. Precisely for this reason, open spaces and their

division of stanzas are so crucial to אז ישיר’s format. Every stanza must be preceded and followed by

open space in order to give pause for contemplation and reflection.

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her mouth opened with wisdom, and the law of kindness is on her“ – פיה פתחה בחכמה ותורת חסד על לשונה

tongue.” The Midrash asserts that the verse refers to the Jewish people as they stood on the banks of the

Red Sea. Their song, their recognition of the kindness of HaKadosh Barukh Hu and their beholding of

divine salvation, were all an expression of wisdom. Their rendition of אז ישיר resulted from deep

reflection and a broad perspective. They understood their predicament and the implications of witnessing

and experiencing divine salvation. Their offering of song was not only an expression of emotion, but an

expression of wisdom.

Our challenge on שבת שירה –Shabbat Shirah, is to appreciate and internalize the necessary balance

between the written stanzas and the open space. Our lives are filled with many figurative lines of text. We

balance many responsibilities, including professional responsibilities, communal responsibilities, familial

responsibilities, and personal responsibilities as well. We are surrounded by opportunities and blessings,

and face great challenges and struggles as well. The lesson of שבת שירה is to appreciate the essential

contribution the open spaces between the stanzas supply to our lives. It is vital to carve out among the

lines of text that our lives’ compose a moment’s pause to reflect, to contemplate, and to gain greater

insight and perspective into all of our involvements and life experiences. This momentary break enables

us to better appreciate the gifts that HaKadosh Barukh Hu gives us, and to recognize and understand our

challenges. In so doing, may we, too, merit opening our mouths with songs of wisdom and may our

tongues express laws of kindness.

Shabbat Shalom

A Nation that Rises Above the Nature

Rabbi Dovid Sochet Associate Member, Young Israel Council of Rabbis

The Medrash (Yalkut Shimoni Yirmiyahu 33 [321]) teaches us that Hashem said "In the merit of bris

milah I will split the sea for them". We also find in the Medrash: “Hayam ra’ah vayanos - The sea saw

and fled" (Tehliim 114:3). What did the sea see that caused it to split? The coffin of Yosef, of whom it is

written (Breishis 39:12), “vayanas vayetzei hachutza- and he fled and went outside" (Breishis

Rabba 87:8). Let the sea flee before him who fled from committing a grave sin.

I would like to suggest that these two Medrashim are not a difference of opinions but rather they are

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both conveying the same message.

When the time came for Hashem to take the Jews out of Egypt, the state of their

spiritual merit was seriouly in doubt. At that time the Hebrews had absorbed much of the culture of their

masters and their behavior was not significantly superior to that of the Eqyptians as a whole. The

Children of Israel had accepted pagan worship in the Egyptian manner and the distinction between Jew

and Gentile was not manifest at that time. After so many years of slavery, what remained of their faith

and identity? In order for the Jews to merit the miraculus Exodus from Mitzrayim, they must first be

cleansed of the taint of Egypt. How was this going to be accomplished?

Our Sages tell us that the survival of Bnei Yisroel in Mitzrayim was dependant upon, among other things

their maintaining their moral purity. Although the Egyptian culture had infiltrated the Bnei Yisroel their

attachment to Judaism manifested itself in their strict adherence to the Jewish standards of morality. But

this unto itself was insufficient for them to be worthy of redemption. Much more would be required of

the Jews before they could be so clearly distinguishable from the Egyptians that their salvation was be

assured. Hashem therefore fanned the holy spark within them - their adherence to a moral code -

by connecting it to special positive commandment. Hashem gave them two mitzvohs: First they were

commanded to slaughter a sheep - an animal sacred to the Egyptians – for the Korbon Pesach and place

its blood on their doorposts (Shemos 12:6-7). In this way, they rejected Egyptian paganism. They were

also told to circumcise themselves, affirming their identity as Jews (Shemos 12:48). It was due to the

merit of these two mitzvos that the Jews were able leave Egypt (See Rashi Shemos 12:6).

These two Mitzvohs the Pascal Sacrifice and circumcision are related; only one who is circumcised may

partake of the Korban Pesach. If the rejection of paganism the sine qua non for salvation, can only

be accomplished via the Korban Pesach, and if the uncircumcised were excluded from the sacrifice, then

by inference only circumcised Jews were able to leave Mitzrayim.

(It is suggested that the Mitzvah of Milah is efficacious to leading a moral life, as the Rambam writes

in Moreh Nevuchim that bris milah curbs the male desire, enabling man to overcome his lusts. Therefore

Klal Yisroel who remarkably were still morally pure after centuries of

servitude were fittingly commanded by Hashem at that time to perform this Mitzvah.)

What is the connection between the righteousness of Yosef, who resisted the advances of Potiphar's

wife, and the splitting of the sea which saved Bnei Yisroel? Initially, according to our Sages, the sea

refused to split, claiming that it must follow the natural laws of physics, for that is how Hashem ordained

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when He created the universe. Thge sea kept its resolve until it spied Yosef's coffin. This is because

Yosef defied human nature which would have otherwise have made it impossible to avoid sinning

(Sotah 36b, see Rashi Breishis 49:26). If Yosef could overcome the most powerful drive of human

nature, then sea could override the very laws of nature.

This is also what Bris Milah signifies. The Maharal explains that the number 6 represents the physical

world as it corresponds to the six directions – up, down, right, left, forward and back – which define a

point in physical space (two directions in each of the x, y and z axes). The number 7 is symbolic of the

spiritual core of the physical world which gives it cohesivenes and meaning (alternatively, for physics

buffs, the bridge between forces expressed in newtons and mass expressed in kilograms). Thus, we have

the six weekdays devoted to physical labor and the seventh – Shabbos – which gives them their ultimate

spiritual dimension.

The number 8, however, represents that which applies to what lies beyond the material world - the

supernatural. Bris Milah, is performed on the eighth day as it is the supernatural perfection of the body.

Bris Milah indicates the supernatural eternal quality of the Jewish people.

As long as there would be human beings in the world, Hashem assured Avraham, there would always be

Jews. This covenant between Hashem and Avraham was sealed through the act of circumcision.

Avraham vowed that he would teach his descendants to serve Hashem with perfect devotion. In return,

Hashem promised to guarantee the supernatural survival of Avraham's progeny.

The fact that the Bris Milah is performed on the eighth day after a boy is born alludes to this idea of

eternal Jewish continuity.

Hashem's guarantee that Avraham's children would survive forever as a nation defies the laws of nature.

History has proven time and again that even the most powerful nations on earth are bound eventually to

vanish into extinction – e.g., the Egyptians, Greeks and Romans. And yet the Jews, a numerically

insignificant people, are still here, alive and well.

The Bris Milah, performed on the eighth day, reminds us that Jewish survival is not a natural

phenomenon, but a supernatural one. Jewish survival defies the laws of nature. In addition, Bris Milah is

done specifically on the site that is identified with our greatest physical desires, thus empowering us to

rise above the demands of our bodies, something that is beyond the laws of nature as we understand it as

well.

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This is also alluded to in Az Yashir, the song of Moshe and the Jewish people at the Yam Suf. The

Talmud (Sanhedrin 91B) comments that the use of the future tense (Yashir) ["then Moshe

and Israel will sing] alludes to the future resurrection when Moshe will rise from the dead and perform

the song again. Of course, resurrection is the most supernatural event that can be imagined, for nowhere

in our world is there any indication that the dead can come back to life. On the contrary, according to our

experience it is life that is tenuous and is destined to end without exception. You know the saying:

"Nothing is certain, but death and taxes.

We, the believing Jews, hold out faith in a future resurrection, confident that the dead will rise once

again, that men will rise up from the grave and continue life from where they left off, until the end of

time. The belief in Resurrection, that death is reversable and even destined to occur is the ultimate faith in

the supernatural. The words Az Yasir are both evidence and confirmation of our belief in this

supernatural event, and it aptly has a connection to the very word "Az " whose numerical value is 8.

The number eight alludes to the eternal existence of the Jewish nation being a phenomenon that defies the

natural progression of history as described above, just as Yosef who behaved in opposition to his natural

inclinations (and as the commentators explain that Yosef’s defiance of Potiphar’s wife provided the

strength and courage for all of his father Yaakov’s children to be able to defy their own natures and to

resist temptation in Mitzrayim). The approach of this extraordinary nation motivated the Sea to retreat in

defiance of all physical laws. When Bnei Yisroel witnessed this miraculous display their faith too was

reinforced as expressed by the words Az Yasir Moshe , Moshe and Bnei Yisroel will indeed sing again at

the time of the Ressurection. The splitting of the sea, the existence and ultimate salvation of the holy

Jewish nation, the remains of the righteous Yosef who acted in defiance of his own nature all bolster our

faith in the coming of Moshiach and final Ressurection of the Dead.

Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at [email protected] for

any questions and comments.

Good Shabbos. Rabbi Dovid Sochet

The True Meaning of Song Мошиаха B'shalach: Истинный смысл песни

Rabbi Yisroel Yitzchok Silberberg Mara D'atra, Young Israel of Mapleton Park

Предположим, кто-то спросил вас, кто был самым известным еврейским писателем песня в


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еврейской истории. Большинство из нас, вероятно, ответить ли Давид, царь Израиля, или если вы

думаете, в более современных терминах, возможно, Шломо Karlibach. Оба эти ответы верны, но

более точный ответ Моше Рабейну.

Как мы знаем, на этой неделе паршу является Шаббат Шира, неделя песни. И как автор к самому

важному песни в Торе Моше Рабейну следует рассматривать величайший писатель песня в нашей

истории. Однако, когда мы размышляем над этой идеей странно, что Моше следует считать

величайшим писателем песни, когда Дэвид Hamelech и Моше Karlibach были такие плодовитые

композиторы. Моше насколько мы знаем, состоит лишь одно-единственное песни, и даже не один

альбом.

Это странность усугубляется тем, что не было никаких музыкальных инструментов или танцы во

время пения Бней-Исраэль. Можно было бы думать, что наибольший песня нашей истории будет

выполняться с наиболее известными филармонии если не самый лучший еврейский оркестр!

Правда в том, что мы должны изучить концепцию "песни". У нас есть предвзятое мнение, что

песня является ритмичный выражение, которое сопровождается музыкой, что возвышает дух

человека. Кроме того, словарь Webster определяет песню, как "короткий кусок музыки со

словами, которые поют". По иронии судьбы песня Моше не было ни музыки не хватало.

Концепция песни в Торе очень разные, что мы привыкли. Концепция Торы песни не музыкальная

композиция придает некоторым броскими словами, произведенных для поднятия или

вдохновлять. Скорее, это выражение лица, уже вдохновленным и полным глубоким чувством

близости к Аль-могучий. Когда человек приходит к пониманию, что все Аль-могучий сделал для

него или нее имеет смысл и встала на место человека поднятой и испытывает настоящим

откровением и духовного вдохновения. Это чувство благодарности и любви невольно делает

человек петь Аль-могучий, как выражение хвалы и любви. Еврейский народ понял после

наблюдения удивительной руку Аль-могучий, разделив на море и, пройдя через таких великих

водах, что все предыдущие события, которые, казалось неразумным, сейчас имеет смысл.

Всевышний специально организовал события, чтобы заставить египтян преследовать евреев,

которые приведут к их гибели. Чувства страха и отчаяния, что евреи чувствовали, как они были

пойманы между египтянами и зловещих водах Ям Suf, превратился в чувства радости и

благодарности, как там враг был уничтожен, и они были освобождены от рабства.

В наше время жизнь мы редко имеем честь иметь такие сильные чувства откровения и глубокого

Parshat Beshalach

11 Shevat 5775 / January 31, 2015


Shabbat Shira

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религиозного вдохновения. Тем не менее, каждую неделю у нас есть небольшой образец чувства

наши предки в форме Шаббат. Мы прилагаем все усилия в течение шести дней с мирской и

физический аспект этого мира. В Субботу мы удаляем себя от светского мира и принять себя с

духовным. Как мы отдыхаем в Субботу мы размышляем и понять, как события воскресенья и

понедельника, которые, казалось трудно понять смысл как вещи разработаны в течение остальной

части недели, кульминацией с вся картина собираются вместе в пятницу вечером.

Мы поем песни пятницу вечером не потому, что мы хотим услышать музыку и стать подъем.

Наоборот, мы поем, потому что мы уже подняты и хочу выразить наши чувства к Аль-могучий в

виде песни.

Они как-то спросил большой Рош ешивы почему он не заслуга, чтобы его сыновья следовать его

путь к величию, а другой известный современный Рош ешивы воспитал сына, равный по росту.

Он пояснил, что, когда он сыновья были молоды, он не пел Шаббат песни за столом Шаббат,

потому что он был в спешке, чтобы вернуться к своим занятиям. В то время как другие Рош

ешивы воспитывал своих сыновей о важности восклицать и славословить Аль-могучий с

сердечными песнями хвалы и благодарности.

Я очень благодарен, что мой отец всегда настаивал, что мы поем много песен во время пятничной

ночи и Шаббат день еды.

Хотя мы не всегда понимаем план Аль-могучий имеет для нас и почему происходят некоторые

события, давайте воспользоваться Шаббат и петь Аль-могучий со всеми нашими чувствами и с

помощью Al-Mighty По конечном итоге мы спеть песню выкупа с Мошиаха в наше время.

Хорошие Шаббат!

Good Shabbos!

Meafar Kumi Rabbi Ronen Shaharabany Gradute, NCYI Rabbinic Training Program

מובא בחז"ל מ פר דברים ש רמו לנ קריעת ים ו . איתא בחז"ל (מדרש תהלים, מזמור קיד) "הים ראה וינ " (תהלים קיד, ).

נ , דכתיב אצל יו "וינ ויצא החוצא יבר ,דועו .(בי ,טל תישארב) "מה ראה, את ארונו של יו . אמר הקב"ה ינו מפני ה

Parshat Beshalach

11 Shevat 5775 / January 31, 2015


Shabbat Shira

Weekly Dvar Torah

A project of the



עקיבא אומר בזכות יעקב אני קורע להם את הים (שמות רבה כא, ח). ועוד איתא (הובא בישמח משה), "הים ראה וינ ", מה

ראה, ברייתא דרבי ישמעאל ראה. וצריך ביאור, מדוע הים נקרע מ יבות אלו? ועוד, איתא ב וטה (ל:), דרש רבי עקיבא בשעה

לומר שירה", עיניהם ונתנ" ןושלה והמ ,(דועו ,ןוירפא) םישרפמה ושקהו .ש"ע ,נתנו עיניהם לומר שירהן הים שעלו ישראל מ

?"ליבםהיה לו לומר "נתנו

בברית בין הבתרים נ זרה לות על בני ישראל ל004 שנה. אך למעשה בני ישראל היו במצרים רק 012 שנה. ומבואר ב פרים

ו לא רצה להקרע לישראל כי בר שבני ישראל יצאו ממצרים קודם זמנם. ואיך באמת יצאו ישראל םיש ,(ופ 'מע רשא ינדעמ)

בשכר נשים צדקניות שהיו רבי עקיבאלאחר 012 שנה? חז"ל ילו לנו שבני ישראל, אכן, השלימו את חובת לותם. "דרש

ם, הקב"ה מזמן להן ד ים קטנים בכדיהן ושואבין באותו הדור נ אלו ישראל ממצרים. מה עשו, בשעה שהיו הולכות לשאוב מי

מחצה מים ומחצה ד ים, ומוליכות אצל בעליהן ושופתות להם שתי קדרות, אחת של חמין ואחת של ד ים, ומאכילות אותם

ומרחיצות אותם ו כות אותם ומשקות אותם (כדי לעורר בהם רצון מצוות הפריה) ונזקקות להם" (שמות רבה א, יב), ע"ש.

ירש ה"פרשת דרכים" (דרך מצרים, דרוש חמישי), שבזכות הנשים זכינו להשלים את ה004 שנה. עבודת 004 שנה נ זרה על ופ

,ונייהד .ריבוי העם השלים את הזמןישראל כל זמן שמתרבים כדרך הטבע, אך מכיון שישראל פרו ורבו שלא כדרך הטבע,

כמות האנשים שהיו צריכים להיות במצרים על פי דרך הטבע. אך מכיון זירת לות ל004 שנה נ זרה על בני ישראל בהתאם ל

שפרו ורבו ביותר, ריבוי העם השלים עבודת 004 שנה בפחות זמן.

מבואר ב פרים, שריבוי העם השלים את הזמן רק מכיון שישראול דרו את עצמם בעריות. אם ישראל היו מתערבבים עם

לא היו עולים לריבוי העם כדי להשלים את הזמן.המצריות, הוולדות לא היו יהודים ו

זה שבני ישראל היו דורים בעריות ופא צריך ביאור. בני ישראל נפלו למ"ט שערי טומאה, ועבדו עבודה זרה. אם כן פלא הוא

ץ, עם ש דרו עצמם דווקא בעריות. מאיפה להם הכח לעמוד בנ יון הקשה של עריות, בהיותם שקועים במצרים, ערוות האר

המצרים שידועים כשטופי זימה? אומרו חז"ל (ויקרא רבה לב, ה), בני ישראל לא זכו לזה מצד עצמם, אלא בזכות יו הצדיק.

עם אשת פוטיפר, ובזכות זה בני ישראל זכו ל דור עצמם בעריות במצרים. במצריםיו הצדיק עמד בנ יון של עריות

כה קשה? איתא ב מרא ( וטה לו:), "ויבא הביתה לעשות מלאכתו", רב ושמואל, חד אמר אבל איך יו עצמו זכה לעמוד בנ יון

לעשות מלאכתו ממש, וחד אמר לעשות צרכיו ]עמה[ נכנ . "ואין איש מאנשי הבית שם בבית", אפשר בית דול כביתו של אותו

ן לבית עבודת כוכבים שלהם, והיא אמרה להן לוכ וכלהו ,היה ם ח םוי םויה ותוא ,תנא דבי ר' ישמעאלרשע לא היה בו איש?

באותה שעה באתה דיוקנו של חולה היא. אמרה, אין לי יום שניזקק לי יו כיום הזה. "ותתפשהו בב דו לאמר שכבה עמי",

רא קתו םהיניבמ ךמש החמיש ךנוצר ,םהיניב התאו דופא ינבא לע ובתכיש ךיחא ןידיתע , וי ,ול רמא ,אביו ונראתה לו בחלון

רועה זונות? מיד, "ותשב באיתן קשתו", אמר רבי יוחנן משום ר' מאיר, ששבה קשתו לאיתנו, "ויפוזו זרועי ידיו", נעץ ידיו

.ש"ע ,אלא אביר יעקב ,מי גרם לו שיחקק על אבני אפוד ,"מידי אביר יעקבבקרקע ויצאה ש"ז מבין ציפורני ידיו, "

ה להקרע לישראל כי בר שיצאו ממצרים קודם זמנם. אך למעשה, ריבוי העם השלים עתה הדברים מאירים כ פירים. הים לא רצ

את הזמן. אבל זה רק ב לל שישראל היו דורים בעריות בזכות יו שנ מאשת פוטיפר. ממילא "הים ראה וינ ", נ מפני יו

ה שיו זכה לעמוד בנ יון, היה ב לל הצדיק שנ מאשת פוטיפר. ורבי עקיבא אמר שבזכות יעקב נקרע הים, שהרי כל ה יב

Parshat Beshalach

11 Shevat 5775 / January 31, 2015


Shabbat Shira

Weekly Dvar Torah

A project of the



ראה, שהרי רבי ישמעאל הוא זה דרבי ישמעאלשראה דמות דיוקנו של יעקב. ושפיר אמרו חז"ל, מה ראה הים ונ , ברייתא

שחידש שדמות דיוקנו של יעקב נראתה ליו בחלון, כדאיתא ב מרא הנ"ל.

הם לשיטתו. (ודו"ק, –עם השלים את הזמן, ובזכות יעקב נקרע הים ריבוי ה –ונפלא ביותר ששתי מימרות אלו דרבי עקיבא

.("רבי עקיבא" תויתוא םהש ,"אביר יעקבשהפ וק המ לה שדמות דיוקנו של יעקב הציל את יו , קורא לו "

רמוז ל אב אביקע יבר ."נתנו עיניהם לומר שירהבשעה שעלו ישראל מן הים, רבי עקיבאעתה נבין את דברי ה מרא "דרש

באופן נפלא מדוע זכו ישראל לנ קריעת ים ו , שב ללו אמרו שירה. איתא בחז"ל ( פרי במדבר, פי קא קטו) על הפ וק "ולא

,הרז הדובע ודבע לארשי ינב .כ"ע ,זו זנות "ואחרי עיניכם" .זו מינות "אחרי לבבכם" –תתורו אחרי לבבכם ואחרי עיניכם"

,של ישראל היו מתוקנים "עיניהםלבם" היה פ ום ולא יכלו "לתת ליבם לומר שירה". אך "ועבודה זרה כנ ד הלב, וממילא "

נתנו שהרי דרו עצמם בעריות, ובזכות זה ופא נקרע הים. וזה שדרש רבי עקיבא בדקדוק לשונו, "בשעה שעלו ישראל מן הים,

ש דרו עצמם בעריות. – םהיניע תוכזב ונייהד ,"עיניהם לומר שירה

רבי ו .םנמז םדוק םירצממ ואצי לארשיש רב יכ ערקהל הצר אל םיה .רבי עקיבא הוא לשיטתוקים הדברים מדבש, שהרי ומתו

חידש שריבוי העם השלים את הזמן. ולכן אמר רבי עקיבא שהים נקרע בזכות יעקב ש רם ליו ל דור עצמו בעריות, עקיבא

לארשי ולעש העשב" רבי עקיבאיבוי העם להשלים את הזמן. ולכן אמר שממילא רם לישראל ל דור עצמם בעריות, וממילא לר

מן הים, נתנו עיניהם לומר שירה", דהיינו בזכות ש דרו עצמם בעריות זכו לקריעת הים.

בני ישראל פתחו את שירתם על הים "אשירה לה' כי אה אה, ו ורכבו רמה בים" (שמות טו, א). וקשה, ראשית, מה פשעו

שמתו ביחד עם המצרים? ועוד, מדוע ישראל בחרו לשבח את ה' על מיתת ה ו ים בראשונה, האם דבר זה כה חשוב? ה ו ים

עתה ניתן להבין עוד דבר נפלא. איתא במשנה (מכות ה:): "על פי שנים עדים או שלשה עדים יומת המת" (דברים יז, ו). אם

אומר, לא בא השלישי להקל אלא להחמיר עליו ולעשות דינו עקיבארבי מתקיימת העדות בשנים, למה פרט הכתוב בשלשה.

כיוצא באלו. ואם כן ענש הכתוב לנטפל לעוברי העבירה כעוברי עבירה, על אחת כמה וכמה ישלם שכר לנטפל לעושי מצווה

הוא נטפל לשני כעושה מצווה, ע"כ. דהיינו, עדות מתקיימת בשני עדים, ועדותו של השלישי לא מעלה ולא מוריד. נמצא ש

העדים, ובכל זאת התורה מענישה אותו כשני העדים. כאן למד רבי עקיבא, שאם הנטפל לעוברי עבירה נענש כעוברי עבירה, על

אחת כמה וכמה שהקב"ה ישלם שכר לנטפל לעושי מצווה כעושה מצווה. לאור זה נראה לומר, שה ו מת יחד עם המצרי, כי היה

ענש כעוברי העבירה (ושוב ראיתי שכן פירש ב פר "נופך משלי", לרבי משה האלטער, עמ' עח. נדפ נש ,"הריבע ירבועל לפטנ"

בשנת תר"פ). אך בכל זאת, מדוע דבר זה כה חשוב שישראל קבעו הודיה על כך בתחילת שירתם?

כן הים נקרע בזכות יעקב אפשר לומר, שישראל חששו שלא יקבלו שכר על ש דרו עצמם בעריות, שהרי עשו זאת בזכות יו , ו

ויו , ומדוע מ יע להם שכר על דבר שלא עשו בכח עצמם. לכן ה' למדם את חידושו של רבי עקיבא שהנטפל לעוברי עבירה

נענש כעוברי עבירה, שה ו נענש יחד עם הרוכב. מכאן למדו ישראל קל וחומר לעצמם, א ש דרו עצמם בעריות בזכות יו ,

י מצווה", על אחת כמה וכמה שיקבלו שכר טוב כעושי מצווה. ושפיר הודו ישראל להקב"ה על זה בראשונה. והיו כ"נטפלים לעוש

ילמד זאת לישראל. רבי עקיבאומה נפלאו הדברים שדווקא

Parshat Beshalach

11 Shevat 5775 / January 31, 2015


Shabbat Shira

Weekly Dvar Torah

A project of the



NEW! Parsha Video with Rabbi Moshe Snow Mara D'atra, Young Israel of Beth El/Boro Park

https://www.youtube.com/watch?v=AZa3N8aYc_s

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Documents

Parshat Beshalach - Young Israel of Hillcrest · Parshat Beshalach 11 Shevat 5775 / January 31, 2015 Daf Yomi: Yevamos 119; Nach Yomi: Psalms 43 Shabbat Shira Weekly Dvar Torah …