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THE WEEKLY PARSHA

BESHALACH

[ Dvar Torah ] [ Passages on Prayer ]
[ Stories of the Sages ] [ Education ]

(Taken from a weekly publication of Hammaayan Institutes.
Translated by Rabbi Shabtai Teicher)

THE WEEKLY PARSHA
Towards the end of the weekly parsha the people arrive in Refidim and complain that they do not have water. "G-d said to Moshe, pass in front of the people, and take with you some of the elders of Israel; and the staff that you smote with it the river take in your hand, and go" (Exodus 17:5).

Chazal asked what we learn from these words, "that you smote with it the river"? They answered that Pharoah and the Egyptians were punished in Egypt and on the sea by this staff. Consequently, the people were murmuring that the staff was only good for punishments. To dissuade them of this mistaken opinion it was stipulated that this staff which was used for punishment would now become manifest as an instrument for good.

G-d commanded Moshe to perform miracles through the medium of the staff in order to indicate that everything comes from G-d. What could indicate an instrument without any power of its own, an instrument totally dependent upon the will of its master, more than a staff of wood? If it smites, no one will say that the staff smote of its own volition. When Moshe brought down plagues upon the Egyptians through the staff it was supposed to indicate that they did not come from the staff itself, but from the word of G-d.

However, it seems that Israel did not understand the intimation. When they saw the staff repeatedly bring plagues, they thought that it might be coming from some inherent power in the instrument -- perhaps there was some spiritual power within the staff to inflict punishments. Therefore, Moshe was commanded to hit the rock with the same staff that he had used to hit the river. This time, however, it would bring salvation and bounty; water would flow. In this way the people would see that the same instrument which could punish could also bring benefit; and since a spiritual power cannot perform two opposite functions, the people would know that both the good and the bad manifestations did not come from the staff, but directly from the Will of G-d.

One of the most important tests for a person in life is to see the real power and will directing all the events happening to him. We must be able to see the true cause of all the circumstances overtaking us. When we know that it is not the instrument or vessel which is troubling us, then we have an intellectual framework enabling us to renounce all our pettiness and criticisms. We can neutralize our anger by seeing the truth and knowing that every trouble has its cause and its goal. There is no judgement without a Judge.

And with the same understanding we can also realize that everything has a cure, a rectification and a deliverance.

THE PRAYERS OF OUR MOUTH

"Then Moshe sang..." (Exodus 15:1).

The Hebrew word for "then" is "az". It also means "since", or "since then".

Midrash Rabbah: Moshe said, "I sinned with the word `az - since' when I said, `Since I came Pharoah to speak in Your Name, he has done evil to this people...' (Exodus 5:23). Now I will say Your praises with the word `az (then).'

An obvious question is to ask what rectification was accomplished by praising G-d with the same word that was used in the sin?

There are some people who are joyous and praise G-d for some benefit or salvation which has presently arrived. However, Israel was not only happy about the present, that they had just been saved from the Egyptians. They were also happy that through them G-d had been glorified in the world. Therefore, they praised Him for the period of oppression that they had suffered, for were it not for the oppression, then the miraculous salvation and the glorification of G-d in the world would not have taken place.

Moshe complained about the oppression with the word "az - since," but now he realized the great salvation which was born from the oppression. By using the word "az" in his praise he was celebrating the past as well as the present. In this way it was a true rectification of the sin.

During the Hallel we sing what is written, "I will thank you, G-d, because You afflicted me; and You will be my salvation" (Psalms 118:21). I praise You for the affliction which came beforehand. Through it my salvation has come. Your Name was sanctified through both of them, and therefore, both of them are equally good.

(Bet Halevi)

STORIES OF OUR SAGES

"...And they believed in G-d and in Moshe His servant" (Exodus 14:31).

A poor Jew who had to provide for his daughter's marriage once came to the Kotzker Rebbe. The Rebbe gave him a letter to take to the famous philanthropist, Rabbi Moshe Chaim Rotenberg z"l, the brother of the Chidushei Ha'rim, requesting him to assist this poor man as much as possible.

Immediately the poor man began the journey to Rabbi Moshe Chaim who received him warmly. After a short rest, the poor man gave to Rabbi Moshe Chaim the Kotzker's letter, thinking for sure that the philanthropist would immediately provide all the expenses of the wedding.

Upon reading the letter Rabbi Moshe Chaim took from his pocket a small sum, about one rubel, and gave it to him. The poor man was astonished. The expenses of his journey cost more than what the philanthropist had given him, not to speak of the time and difficulty of the journey. And he was no closer to accomplishing his main task: providing for his daughter's wedding.

All the supplications of the poor man were of no avail. Rabbi Moshe Chaim would not give any more. Without any choice, the poor man left the house to begin a long walk home, crushed, and saddened.

As soon as the poor man left his house, Rabbi Moshe Chaim began to prepare everything that was necessary for the wedding. He packed beautiful clothes, necessary merchandise that was available in the house, and a large sum of money. He put it all on a wagon and drove after the poor man until he overtook him and gave it all to him.

The poor man asked him, "Since you have anyway given me all this honor so generously, why did you have to cause me so much heartbreak beforehand?"

Rabbi Moshe Chaim answered, "I will tell you, my friend. When you had a letter from the holy angel, the Kotzker Rebbe, to the famous philanthropist, Rabbi Moshe Chaim, you forgot that there is a G-d in Israel. I wanted to remind you to trust in G-d."

EDUCATING OUR CHILDREN

"Educate the child according to his way, even in his old age he will not turn away from it" (Proverbs 22:6).

Because of our many sins, in this generation when yirat shamayim (awe of G-d) is greatly diminished, then anyone who still has a spark of yirat shamayim within him must fix a sure place for his offspring that Torah and yira should not be forgotten from them. He must fulfill the words of Solomon, the wisest of all men, who said, "Educate the child according to his way, even in his old age he will not turn away from it." Educate them when they are young to have yirat shamayim and to learn Torah, as our ancestors were accustomed to do.

Do not destroy the time of learning. The Torah prohibits new things. Anyone who changes is at a disadvantage....

The main thing is to accustom them when they are young to good character traits: to honor father and mother and all those who are older than them, to have mercy upon the downtrodden, not to conduct themselves with pride and haughtiness, to greet everyone with "shalom" and to relate to everybody unostentatiously. Train them that their eyes should always be forward-looking, but they should look to benefit and assist their friends and their enemies, and learn to disregard the shortcomings of their friends.

If a person does not train his children in their youth to these traits, by the time they are older they have almost no free choice in these matters anymore.

There are many foolish parents who are lenient with their children, allowing them to pursue all kinds of foolishness. They justify it by thinking that the children are still too young for strict discipline, but in the meanwhile they have allowed bad traits to become instilled within them. Afterwards it will become difficult for them to abandon these habits because they will have become natural to them. Therefore, a wise person, whose eyes are in his head, will take care to educate the children when they are young because then good habits can take root within them.

Consequently, there is another important rule in education. Every parent must take care to keep his children away from bad friends. Rather accustom them to speak as little as possible. If he does this, then everyone will recognize that they are holy seed and take pleasure in them.

(Sefer Divrei Emet)

During the First World War many Yeshivah students were exiled to Russia. After the war, when they returned to Brisk, the Brisker Rav suspected that during their stay in Russia many of them must have heard things that were not kosher. Therefore, he did not allow his sons to speak with these youths who had returned from Russia.

Similarly, when his daughters studied with their friends, he would stand behind the door to listen to them. He did this although every minute was precious to him like the holy of holies.

(Leshichno Tidreshu)

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