Overview
of the Weekly Reading
To be read on Shabbat Bo, 8 Shvat 5773/Jan. 19
Torah: Exodus 10:1-13:16; Haftorah: Jeremiah 46:13-28
(about another downthrow of Egypt by G-d, eight centuries later)
Bo is the 3rd Reading out of 11 in Exodus
and it contains 6149 letters, in 1655 words, in
106 verses
Bo (Exodus 10:1-13:16) opens with
the plagues of locusts and darkness. Then, Moshe warned Pharaoh
of the last plague, the death of the firstborn. G-d commanded
the Jews to designate a lamb as a pascal offering which would
be slaughtered and its blood put on the doorpost, a sign so
that in that Jewish home, no Jewish firstborn would be harmed.
G-d commanded that Jews not do labor on the first and last days
of the holiday, to eat matzahs, and not to own any leavening.
The Jews did as they were commanded, and the night of Passover,
the non-Jewish male and animal firstborns were killed. The Egyptians
sent the Jews away, bestowing upon them many riches. They hurried
the Jews so much so that the Jews' dough did not have time to
rise and remained unleavened matzahs. Next are listed
a few of the Passover laws for future generations. Also mentioned
are laws of consecrating firstborn Jewish males and animals,
and the mitzvah of tefillin.
 An
essay from
Rabbi Shaul Yosef Leiter, director of Ascent (L1473/Vaera)
(for a free weekly email subscription, click
here)
There is a tradition that even the casual conversation,
of Jew and non-Jew alike, contains messages from Heaven, if we
only had t'vuna, the inner wisdom to see them. These last
few Torah portions record a number of dialogues between Moshe
and Pharaoh. Let's look at two examples of messages that can be
learned from these conversations
Of all the times when Moshe and Aharon speak to
Pharaoh, there are only two places where Pharaoh loses his temper
or threatens Moshe and Aharon, and both occur in this week's portion.
The first is at the very beginning (10:11), "And they chased
them out from Pharaoh's presence." The second is 20 verses
later in connection with the plague of the first born, where Pharoah
says (10:28), "Do not again see my face, because the [future]
day you see my face you will die."
The Medrash speaks in general about how each time
Moshe would leave Pharaoh, Pharaoh would fume, saying that the
next time "ben Amram" (Moshe) would dare approach him
he would kill and crucify him. But, each time Moshe faced him
he would become totally docile, gripped with panic and fear, and
he would treat Moshe with the utmost respect. Why is it in these
two places only that Pharaoh shows anger?
One possible explanation can be given by looking
at the wording of the verses. As opposed to the other incidents
where Moshe and Aharon met with Pharaoh, in these two places they
were not sent by G-d as His emissaries. In the first case, the
verse says (10:8), "And Moshe and Aharon returned" (i.e.,
of their own volition), and in the second instance, it says (10:24),
"And Pharaoh called to Moshe [to come to him]". Since
they did not come on G-d's command, Pharaoh was not gripped by
fear and did not treat them with respect. (Rabbi Yitzchok HaCohen
Feigenbaum, from the book Yafeh Daas)
We can learn from here that our perception of our
mission can significantly affect the way we are received. If we
see ourselves as G-d's emissaries, then we are likely to see all
opposition fall away. But if we pursue our mission with mixed
intentions, we should expect more obstacles. It works the other
way also. When things are not going smoothly, maybe it is time
to reexamine our motives
This idea is connected to another verse in the parsha,
where G-d says (10:1), "I hardened the heart of Pharaoh."
Taken out of context we can also read the verse: the "I,"
my uncontrolled ego, hardened my heart.
There is another example of the dialogue between
Pharaoh and Moshe teaching us lessons in serving G-d. At the beginning
of the portion, Pharaoh and Moshe talk about who would actually
go on this trip to offer sacrifices in the desert. Moshe says:
with our youth and with our elders, with our sons and with our
daughters, with our sheep and with our cattle, we will all go;
this is a G-dly holiday for us. Pharaoh answers: no way, only
the men should go to serve G-d.
This is Pharaoh's way: Only some of the population
needs to be involved in spiritual efforts. What does Moshe, the
faithful shepherd, say?: Our youth, whether in age or in wisdom,
with our elders, with our sons and daughters. It is only when
we go all together, with no one left behind, that it is truly
a holiday for G-d. This is what the Zohar teaches on the verse
in Eishes Chayil (an idea also discussed in the book of Tanya):
"Noda b'sha'arim baala," "Her husband is known
at the gates." "Her husband" is a reference to
the Almighty. "Sha'arim" means "gates"
but can also mean "to imagine" or "to estimate."
Everyone can know G-d according to how they imagine or gauge (sha'arim)
in their minds their relationship with Him. Everyone has the ability
and the responsibility to know G-d, but in the way that is appropriate
and unique for them. And the only way for our G-dly service to
be complete is for everyone to come to it together, men and women,
young and old.
Shabbat Shalom, Shaul
(for a free weekly email subscription,
click
here)
For last year's essay by Rabbi Leiter on this week's Reading,
see the archive.
____________________________________________
This
week's story from Yerachmiel Tilles, managing editor of ascentofsafed.com
and kabbalaonline.org
From
the Kabbalah Commentaries on the Chumash ("5
Books of Moses")
13th
century - "RambaN"
- Rabbi Moshe ben Nachman
14th
century - "Bachya"
- Rabbi Bachya ben Asher
16th
century - "Alsheich"
- Rabbi Moshe Alshech of Tsfat
17th
century - "Shelah"
- Rabbi Yeshaiya Horowitz
18th
century - "Ohr
HaChayim" - Rabbi Chaim Ben Attar
a sample for this week:
Alsheich
"Go to Pharaoh, for I have hardened his heart
and the heart of his advisors, so that I will be able
to demonstrate these miraculous signs within them."
[10:1]
The effect of the plagues never penetrated inside of
him. Now, however, G-d would display miracles which would
result also in the previous ones registering bam,
"within them."
Hardening of the heart of his servants, was for the purpose
of teaching Israel the lesson of what befalls hardened
sinners, as outlined in Tzefaniah 3:6-8. The Jewish people,
though they had known G-d, had to learn that the same
G-d who is the source of mercy, is also the source of
justice. Sometimes, when one experiences what one believes
to be G-d's goodness, one assumes that this is an expression
of approval of one's conduct. The Egyptians who had brought
their livestock and slaves into safety, did not realize
that they were being saved merely to enable G-d to prepare
an even bigger disaster for them.
The righteous know that when they experience hardships,
this is merely a facet of G-d's mercy. The wicked delude
themselves that when they experience ease and comfort
that this is their ultimate destiny, forgetting that it
may be only a prelude to G-d's justice. Saving the unripe
crops made the Egyptians susceptible to the plague of
locust. What Pharaoh thought was relief was merely a preparation
for the next round of retribution.
(Adapted
from Torat Moshe - the 16th commentary of Rabbi Moshe
Alsheich, the "Preacher of Zefat" on the Torah,
as translated and condensed in the English version of
Eliyahu Munk))
For
the rest of "The Masters of Kabbala and Chumash"
on this Weekly Reading;
and on all the
other Readings.
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FROM
THE SAGES OF TSFAT AND GALILEE ON KabbalaOnline.org
Specifically,
for an overview of the recommended articles in the columns:
Holy Zohar, Holy Ari, Mystic Classics, Chasidic Masters, Contemporary
Kabbalists, and more,
click to Bo
one sample:
 Like
Frogs Jumping into Dough
By Binyomin Adilman
The frogs voluntarily went into the glowing hot ovens even though
they were not commanded concerning the sanctification of G-d's
name, nor were they promised any reward for being the agents of
the plague. All the more so we, who this mitzvah is incumbent
on us, are required to go to any necessary length to ensure the
sanctification of G-d's name in the world.
To continue, click
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