Eating Is Believing

The Sefas Emes points out that matza is referred to as "מיכלא דמהימנותא" the food of belief. After seven days of eating this food we come to the culmination of Pesach.

While in the miraculous events of the exodus ( the first night ) we find many miracles - we don't see the description of "emunah" applied to the Jews until the splitting of the sea. This is perhaps because, like the matza it is represented by, emunah may be quickly forged - but it needs to be digested slowly over a period of at least seven days.

Hatzlacha !

The Keys To Our Heart

At the end of the Shemonei Esrei we ask Hashem to "Open our hearts to Your torah and may our spirit chase Your mitzvos".

The Maggid of Dubno explained this request with an analogy. When there is a bird trapped in a cage - and you open the cage - you need not offer any additional encouragement to the bird to entice it to leave. It is in this fashion that we wish for Hashem to open our hearts to torah. Not just to make it accesible to us - but to remove any internal barriers we may have - so that we actually chase after it - like a bird fleeing it's confinement.

Another way of approaching this is an alternative reading of the actual phrase; "פתח ליבי בתורתך". While literally meaning "Open my heart to Your torah" we may read it "Open my heart with Your torah". There are many experiences and philosophies out there - each one claiming to have secured a monopoly on it's own little slice of the truth of the human condition. These theories may claim to have profound influence on us and may claim to be the source of experiential wisdom - yet they all strike us as just skin deep compared to the torah.

If we want to understand our hearts and the keys to our emotions - we must search for them in the Manufacturer's instruction manual. If we want to achieve a real self awareness that is prerequisite to serving Hashem - there is no need to look in pop psychology or the current musical hit - these bits of "wisdom" aren't the key to what our hearts truly feel. Only the torah can unlock our self understanding and enable us to wholeheartedly pursue our life.

Hatzlacha !

The Impulse Buy

In preparation for Pesach we observe Shabbos Hagadol. Either this week ( Metzora ) or next ( Acharei Mos ) depending on your understanding of it.

The Chassidic Masters discuss the relative significance of having two specific Shabboses, Hagadol and Shuva ( the shabbos between Rosh Hashanna and Yom Kippur ). The Nesivos Shalom suggests that these shabboses are each to complete the two-tiered approach we have towards serving Hashem - Yiraa and Ahava.

Shabbos Shuva - obviousely the time to work on fear and awe of Heaven.
Shabbos Hagadol - to open our hearts and be filled with "largesse" towards our service of Hashem.

An analogy struck me as being incredibly appropriate to our avodah in trying to motivate our love for G-d. When was the last time we had an impulse buy ? A purchase that wasn't pre-planned, it just happenned because you thought that what you were buying would make someone happy. ( Even yourself - you are suppossed to love yourself too !) This was a quintessential act of love. This is the emotion we want to tap into and direct towards G-d in this week of pre-pesach preperation. We can feel affection towards the Ribbono Shel Olam a hundred times a day ! Whenever we see His guiding hand in our succeses ( or even his hand as a safety net - preventing the failures from being worse ... ) we can deepen the love.

So whenever we have a moment - direct your thoughts heavenward and tell Hashem - "I love you ! - no reason - I just wanted you to know" and watch as your relationship with Hashem blossoms. This is why Shabbos Hagadol is big - because loving G-d is big. Real big. And when you do it - you'll be big too.

Hatzlacha !!

A Window or A Mirror ? Reflection or Insight ?

You know how, when you click a button on your screen, it seems to actually be pressed in for a moment. This is, of course, an illusion that is based on shading and light. By shifting the colors and immediate background around the "button" to a lighter shade, the button appears to be depressed.

This is perhaps what the Torah refers to as " ... it's appearance is deeper than the skin ... " [ Vayikra 13:3 ] regarding the brightness of the tzaraas wound.

Why does the Torah describe the tzaraas wound's depth, though (instead of just describing the brightness) ? To allude to it's purpose.

Tzaraas can be seen as a window or a reflection.

Seen as a mirror, tzaraas is a reflection of a person's activities. While a pleasant face and countenance may be presented to the outside world - one who is guilty of violations that would cause tzaraas is certainly conducting themselves in an ugly and blemished manner. In this way the tzaraas simply mirrors on the outside what the person is acting on the inside.

In a more meaningful fashion, however, tzaraas acts as a window into the person's own activities. While many forms of tzaraas-causing activities are perpetrated knowingly, the nature of these transgressions is a hidden one - one that can certainly be downplayed or even ignored by the person committing them. In this fashion the tzaraas acts as a window into the deeper aspects of man's activities. It's presence calls attention to an ill that lies beneath the surface. Only by bringing it to the felon's attention can it be rectified.

If you would see a storm brewing from your window - you might have a few hasty preparations that you would want to accomplish. Without the warning of a window, however, you might be hit blindsided by the winds and rain. Similarly, the metzora may never have taken a week to contemplate and introspect in total solitude. The window into his actions that tzaraas affords him - gives him just that opportunity.

Nowadays we don't have that privilege. We aren't given the divine window into our actions that tzaraas shows us. We can, however, make use of the same 'cure' the metzora is instructed with. A few minutes daily, in quiet meditation, can help put our interactions with others in proper perspective.

A little cheshbon hanefesh goes a long way.

Hatzlacha !!

Creepy Crawlies

"It was taught in the Beis Medrash of Rabbi Yishmael, if the only action that stood in Bnei Yisrael's merit was the fact that they do not defile themselves by eating those beings that crawl, this would have been sufficient to merit the redemption from Mitzrayim" [Bava Metzia 61b as quoted in Rashi Vayikra 11:45]

What's so significant about avoiding a particular cuisine ?

The pesukim immediately preceding give us a clue.

"... And you shall sanctify yourselves and you shall be sanctified ..." [11:44]
"...do not defile yourselves through them and you will be defiled" [11:43]

All of our actions invariably affect our holiness. Who we are is defined to a large extent by what we do, or avoid doing. When we sanctify ourselves - we are sanctified. And when we defile ourselves, chas veshalom, we become defiled.

This attitude of "holiness responsibility" forms the foundation for our approach to spirituality. It is also patently evident why it presented sufficient cause for the Holy One to redeem us from Mitzrayim.

Just like this realization ( and the subsequent actions and inactions it engendered ) were the cornerstone of redemption in the past - may they serve us in the same capacity to hasten the final redemption, speedily and in our days, amen.

Hatzlacha !!

On The Cusp Of Indecision

Whenever we see the longest trup in the Torah, the shalsheles, there is a message to be learnt.

The Torah was given on Har Sinai with the specific notes that we read it with. These aren't just for emphasis - they actually teach us proper punctuation and meaning of the words.

The longest note - the shalsheles - consists of complete scales, rising to a high note and then plunging back down, three times.

What is the message of the shalsheles ?

Whenever we see it it represents a great moment of indecision. The musical embodiment of the back and forth turmoil of the undecided mind. We see it with Lot when he must leave Sodom and we see it with Yosef when he is contemplating succumbing to the wiles of Potifar's wife.

What then, is it doing in the parasha of the inauguration of the kohanim [ see Vayikra 8:23 ] ? What indecision applies here ?

The slaughtering of the last of the inaugural sacrifices and the ritual that followed - the dipping of the right earlobe, thumb and toe of the kohanim - was the final confirmation of their status. When this was complete they would no longer be like other men. The kohanim would be allowed access to a greater holiness - but in exchange they would be commeasurably seperate from the rest of the world. A positive spiritual exile - afforded the view from the peak, with the lonliness that attends it. Their indecision is reflected in the shalsheles.

And what of us ? The Chofetz Chaim is quoted as having said that the reason that his "zayde" was a kohen was that his "zayde" answered Moshe Rabbeinu's call of "מי לד אלי""Who is for Hashem - to me !" - and that there would come a time that that call would once again echo.

We learn from the shalsheles that's it's ok to waver in indecision - and we also learn that the choice to be sanctified lies within us. Will we shy away from holiness and the 'pleasures' that a holy life denies us ? Or will we step up to the challenge - and answer "I am for Hashem !"

Hatzlacha !!

A Quick Buck, Anyone ?

When Esther decides to invite Achashverosh and Haman to her little soiree she has several reasons running through her head [ see megilla 15b]. One of the reasons was to appear to her fellow Jews that she had defected to the dark side and taken up with Haman and his ilk. This was done to spur the Jews to daven for divine mercy with increased fervor because they could no longer count on their "inside (wo)man".

So we see that the Jewish nation was well aware of the Queen's secret nationality. Yet, Achashverosh spends much effort and money to (unsuccessfully) determine Esther's true identity. He even made whole banquets dedicated to this purpose [ see megilla 13a ].

Why then, did no enterprising Jew sell out the Queen ? Was there no one amongst the people who could have used a quick buck ? Achashverosh had already proved that he was willing to shell out the dough for the information.

We see here an incredible and perhaps unprecedented level of achdus amongst klal yisrael. They might have bitter disagreements amongst themselves ( blaming each other for their current predicament - megilla 12b-13a ) but when it comes to uniting for a common cause - they are truly the (re)incarnation of "איש אחד בלב אחד" - perhaps this is why, of all generations, this one was the one to reaffirm the kabbalas haTorah. [ see shabbos 88b ]

And what of our mission this Purim ? To turn up our ahavas yisrael a notch or three - and to the extent we manage this - we will be rewarded with a new level of kabbalas haTorah - "בימים ההם" but "בזמן הזה".

Hatzalcha !!

Korbanos - An Expression of Closeness

The Mishkan was perhaps the first time that korbanos were commanded unto Bnei Yisrael. It was not, by any stretch, the first time we see them, however.

When Noach left the ark he brought korbanos from the stock of kosher animals ( seven pairs as opposed to one pair of the non kosher ones ). Before him, Hevel had brought korbanos, and the Avos regularly made mizbachos themselves.

Are we, when we bring korbanos recreating the relationships that these august forbearers had with Hashem ? Is that the purpose - to come as close to Hashem as these holy predecessors of ours ?

The Torah teaches us that we are, in fact, recreating a holier relationship, the ideal relationship between man and G-d – the one that the world was created to contain - that of Adam Harishon.

"...אדם כי יקריב מכם קרבן לד..."

"... When a man brings a korban to Hashem ... "[Vayikra 1:2]

Just like Adam was charged with the proper utilization of his domain ( gan eden ) so too must we utilize all the assets that we have for the lofty and sincere purpose - service of the One Above.

Hatzlacha !!

The Power Hidden Within

The term Mishkan is generated from the word 'shachan' or dwell. This was because the Mishkan was the dwelling place for Hashem's presence.

Rashi, however, alludes to a different meaning. Mishkan as related to 'mashkon' or collateral. The Mishkan, he says, was thusly named because it stood collateral for the mortgage of Bnei Yisrael. Twice it was removed instead of an even greater debt.

Rav Yaakov Kaminetsky, zatza"l, in the Emes Le'Yaakov, points out that when you suffer a financial fall from grace two things occur. Luxuries are sold off to cushion the fall and neccesities are mortgaged against a later recuperation. The fact that the mishkan was named a mortgage collateral teaches us that its function ( of having the divine presence dwelling amongst us ) is a neccesity, not a luxury.

And how do we accomplish this now, with the temple mount sitting barren of holiness ( and filled with quite a bit of the opposite ) ?

Enter the words of the Sefas Emes.

The Mishkan was also called the Mishkan HaEidus - Dwelling place of Testimony. Testimony to what ? To Hashem's presence.

A witness is only called in to testify to a questionable fact or bolster a shaky story - why would the Jewish people need such testimony that Hashem's presence was amongst them ? Because after the sin of the golden calf it wasn't such a sure thing.

But from this the Sefas Emes lears a powerful message - that before the sin Hashem's presence dwelled, not in the Mishkan, but within every Jew. And when the Mishkan has been mortgaged away for our sins, perhaps Hashem's presence is trying to find it's way back to it's original host - will we let it ?

Hatzlacha !

The Secrets and Rewards of Eternal Youth

There were three categories of Jews who did not fall prey to the instigation of the Eirev Rav in the affair of the Golden Calf.

One, the women. Brimming with common sense, the same nashim tzidkaniyos who were the bulwarks of faith in Mitzrayim, did not see any reason to panic if Moshe was late - surely Hashem would take care of them.

Two, The tribe of Levi. Having seen, up close, real avodas Hashem, the Levi'im saw through the pretense of the Golden Calf as an intermediary to serving Hashem for what it really was - out and out idolatry.

Three, Yehoshua. He wasn't even around in the camp when the Eirev Rav started stirring everything up. Where was he ? Camping at the foot of Har Sinai - waiting for his rebbe, Moshe Rabbeinu.

The passuk refers to Yehoshua as a "youth". The Ramban points out that Yehoshua was 56 years old at this point - hardly a young'un. Why does the Torah paint him with the designation "youth" ? Says the Ramban, because he was serving or squiring for Moshe Rabbeinu. Whenever there is a master and one who is attending the master - the attendant is referred to as a youth. This is probably because to attend a master and to learn from him - one has to remain, like a youth, a perpetual student.

The young are students of everything because they know they have not the experience nor the wisdom to forge out on their own. The day they stop learning, or more accurately, the day they cease placing themselves under their teacher's mastery, is they day they 'grow up'.

Yehoshua eventually grew up - he grew to lead the entire Jewish nation! But it wasn't until being a student, a 'youth', was no longer an option.

How can we handle the trials and nisyonos of life ? Well, if we have the good fortune of being a member of categories one or two we are already a step ahead. For those that are left - we must follow the example of Yehoshua. "עשה לך רב" as the mishna in Avos states - but more importantly - "עשה עצמך כתלמיד" .

Hatzlacha !

Pomegranets and Bells

We find in the Gemara ( Zevachim 88b ) that the meil was suppossed to atone to Lashon Hara spoken in public. This is derived from the fact that the meil had bells and they would make noise - let the garment that makes noise come and atone for a sin that is trangressed with noise.

So why do we need the pomegranets ?

Lashon Hara is any statement that would make you think negatively of another Jew. We know that the positive sound of the bells would somehow cancel out the negative sound of the slander. The pomegranets were there to prevent it in the first place. The gemara teaches that even the most simple of Jews is filled with merits like a pomegranet [is filled with seeds]. If we were to internalize this - we would never say anything negative about our fellow Jews ! So even though the meil had the ability to cancel out the bad sounds with good ones - it was also there to remind us not to say them at all !

For (Hashem's) Honor and Splendor

"ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת"
[שמות כח:ב]
"And you shall make holy garments for Aharon, your brother, for honor and splendor" [Shemos 28:2]

The gemara in zevachim (88b) points out that the garments of the Kohein Gadol would actually atone for various transgressions that the Jewish people commited. How does Aharon's wearing of a garment atone for the sins of the people ? Particularly such glamorous garments - how do we know that Aharon was able to focus on this secondary motive of atonement - perhaps he was occupied with the Honor and Splendor bit ?
We see in the passuk Aharon's name is written in it's shortened form - to teach us that he saw himself in the diminutive. Regardless of the honor and splendor heaped upon him - he redirected it to where it belonged - to Hashem.

But Can I get There From Here ?

There were four principle vessels of divine service in the mishkan. The Aron Hakodesh, Shulchan, Mizbeach ( Hazahav ) and the Menorah.

There is a curious attribute that three of these shared.

Poles.

Since the Jews were wandering through the desert, it would make sense that there would be a system of manuvering these precious articles from place to place. This system was having rings set into the sides of the vessels and having poles or staves threaded through the rings. In this way they served as handles. But there are two things to notice about these 'handles'. With regard to the Aron Hakodesh - we were commanded never to remove the poles. While the menorah had no poles at all.

What do these poles represent - what 'job' did they perform on the Aron which was so crucial it couldn't be neglected for a second - and so inconsequential so as not to serve on the Menorah at all ?

Poles or handles represent accesibility - if we can't reach something or grasp it in a particulary meaningful way - we look for a handle - a way for us to reach and grab hold of it.

Each one of these four vessels represented another facet of our service of G-d.
The Mizbeach represents our teffilah, the Shulchan, our physical prosperity. The Menorah represents wisdom. The Aron is actually the connection we have with Hashem. Three of these have handles because Hashem gives us the ability to use this 'crutch' to attain a measure of proficiency in these aspects.

The 'crutch' or handle for the mizbeach is suffering. When we suffer we are naturally drawn to G-d to pray for salvation. The handle for the shulchan is maaser. Hashem promises us that if we are properly disposed with our material possesions - He will give us all we need.

The Menorah has no handles. To attain torah wisdom there is no crutch and there are no shortcuts.

The Aron, however, not only has handles - but there is a prohibition against ever removing them. Hashem made sure that we have an everlasting connection with Him and is there to remind us about it through personal providence ( hashgacha pratis ) every day. This handle will never cease - representative of the fact that while we may not have wisdom or wealth - and we might not even know how to pray for it - our connection to Hashem as His people - is unwavering and strong.

Hatzlacha !

True Jewish Nobility

"ואל אצילי בני ישראל לא שלח ידו ויחזו את האלהים ויאכלו וישתו"
[שמות כד:יא]
"And regarding the nobility of Bnei Yisrael, Hashem did not send forth His hand, for they saw (a vision) of G-d and they ate and drank" [Shemos 24:11]

There is a machlokes amongst the commentators as to what was the impropriety committed by the "אצילים".

Rashi claims that they saw a vision of Hashem and subsequently treated the experience lightly by resuming their feasting. This is akin to Esav's belittling of the birthright - as it says - "...and he ate and he drank and he got up and he left, thus Esav spurned the birthright"[Bereshis 25:34]

The Kli Yakar opines that the fault lay in the אצילים's lack of understanding of their new, prophetic nature. After being graced with this vision - they should have realized that they were above ( however slightly ) the usual mode of human functioning, and that their need for physical sustenance was somewhat diminished. Similar to, but in a lower level than, Moshe Rabbeinu - who needed no physical nourishment for the forty days and nights he spent on Har Sinai.

Either way, these were Jews who were granted a measure of divine vision and did not rise to the occasion. What can we learn from their mistake ?

Whenever we have a spiritual awakening or an uplifting moment - we must realize that we are no longer the same people we were beforehand. However slightly, we have shifted the balance of prominence between our physical and spiritual sides.

We must be cognizant of our new status and do everything in our power to treat it with the dignity and gentle touch due to it.

Hatzlacha !

But Would You Say It To My Face ?

In the second of the Aseres HaDibros Hashem instructs us to " ... not have any foreign Gods before Him" [Shemos 20:3]

Simply put - you should not consider any foreign deity to be more worthy of worship than G-d.

While the simple meaning holds, the Ramban gleans from this particular phraseology an additional insight. We should never worship, or even consider another diety because - after all - we are in the constant presence of Hashem !

To make a mismatched comparison when all you have to compare is the memory of one item versus the other in the flesh ( pun intended ) - is excusable, maybe. But to botch up the choice between a living G-d and useless fake gods when the living one is right before you ?!?!

Unthinkable.

Hashem is not only prohibiting certain practices - He is also giving us the tools to see such false practices for what they are.

This is perhaps best expressed in the dictum "שיוויתי ד' לנגדי תמיד" "I have placed G-d before me always". When we realize that we are constantly in His presence - it's not an intimidating "big brother" thing. It's more of a constant reminder that we have the real thing.

Like a child who is toddeling will constantly look back at the parent - just to make sure that they are still watching.

Hatzlacha !

Sweetness is in the Eye of The Beholder

Following an incredible divine revelation at the Yam Suf - the Jewish people journey for three days without water. They finally come upon an oasis, but - as its name "Marrah" suggests - the water is too bitter to be drunk. The people cry to Moshe who in turn cries out to Hashem. Upon His instructions a tree is tossed into the water, rendering it drinkable.

Huh ?!

Certainly there is more going on here. And there is.

Chazal teach us that the three days were not actually bereft of water, but of Torah - which is compared to water. The people were punished because they allowed their lofty spiritual status to fade - instead of nurturing it with Torah thoughts. This, however, doesn't explain the bitter waters. If the issue was that the people didn't engage in Torah study - then Hashem should have withheld water (the physical representation thereof ) from them entirely until they repented - why give them water but make it too bitter to be of any use ?

To answer this - let us ask another question ( that's so Jewish ! ). We have learnt that G-d deals with man in an infallibly fair fashion. How, then, do we explain the following measure of divine interaction :
"אם תעזבני יום - יומיים אעזבך"
"If you depart from me for a day, I will be distant from you for two."
The %100 inflation seems a little steep, doesn't it ?

The answer lies in the exact fairness of it. Hashem says that if man decides to walk a day's journey away from Him ( figuratively speaking ) - He will journey a day's worth in the opposite direction - exactly mirroring the action ! The result, however, is a two day distance gap that must be closed before man regains his place with G-d ( so as to speak ). We see, therefore, that when we choose other pursuits over our spiritual ones it isn't just a matter of deciding to come back - we must close the gap that we created.

This is why the water was bitter - the Torah that Bnei Yisrael ignored for three days was bitter. They had taken a three day break from it and couldn't just expect it to be laying there, ignored and disgraced until they had the good sense to pick it up.

This is also why they made amends with the tossing of the tree. The Kli Yakar explains that one opinion has it that it was actually a bitter tree, an olive tree. This tree has symbolized in the past ( the olive branch that the dove returns to Noach after its experimental flight from the ark ) that we would rather taste bitterness from the hand of G-d than sweetness from the hand of man. The major part of our penance to Hashem was demonstrating that we now recognize the importance of Torah and of the divine connection it affords us. This enabled us to "bridge the gap" and, once again, enjoy the sweetness of Torah.

May we all merit to 'Tap into Torah' on a regular basis - not just for the sweetness it provides us - but for the service of G-d which we perform by learning his wisdom. May our steadfastness never waiver, but if it does - may our subsequent "gap" be bridged speedily and quickly, amen.

Hatzlacha !

Is the cup half empty or what ?

The difference between the world view of Moshe and Pharaoh can be summed up in the following passuk:
"ראו כי רע נגד פניכם"
"... behold an evil star greets you" [Shemos 10:10]

Pharaoh feels that the Israelites would be foolish to leave, for there is an evil star that rises against them in the desert, a star that signifies bloodshed. Why isn't Moshe worried about the star ? Why does Pharaoh place so much trust in his astrology ?

Despite having his kingdom and country turned upside down by several plagues - some of them too supernatural to contemplate - Pharaoh still thinks that he has the right idea abut how the world runs. He's not all that far off - the evil star does foretell bloodshed. This is where Pharaoh gets caught. He is convinced that if there is an omen of bloodshed that it means that his enemies will suffer.

Moshe isn't worried about the star because he knows the larger truth. Yes - there is an omen for bloodshed - but that won't interfere with Hashem's plan ! Who do you think put the blood star up there in the first place ?! In fact, Hashem does neatly deviate the bloodshed from the Jews to the blood of bris milah.

Pharaoh says to Moshe - the laws of nature are immutable - even your G-d won't save you now ! Moshe calmly responds - even when it seems as if the laws of nature are ranged against us, and even if G-d won't alter the laws outright - Hashem is never bound by those laws.

Every day day the opportunity to choose between Moshe's philosophy and Pharaoh's presents itself. When something doesn't go our way - do we consider it just an unfortunate incident ? A star that just happened to rise against us ? Or can we achieve a slice of Moshe rabbeinu's emunah ? We might not know why it happened but it is certainly all for the grandest master plan there is.

Hatzlacha !

What's Your Destiny ?

Hashem tells Moshe that despite having several names ( Avigdor, Avi Socho ... ) He will only refer to him by the name that the daughter of Pharaoh gave him. The medrash comments on the resulting lesson of the awesome power of gemillus chasadim. Because of her mesirus nefesh, Bisya bas Pharaoh merited to name Moshe Rabbeinu.

But why does a name mean so much ? "A rose by any other name would still have thorns ..." or something, right ?

If Moshe's name is really "Drew" - because he was drawn from the water then, as the Kli Yakar points out, the proper grammar conjugation of Moshe should be 'Mashui'. But it isn't. Moshe's name actually reflects his destiny - which is why Hashem was so upset at him for refusing to accept his role as the harbinger of redemption - Moshe means the drawer or 'One who draws' because he was destined draw the people out of mitzrayim.

And all this was made possible by the courageous acts of Bas Pharaoh. She went down to the Nile to toivel, having been disgusted by the idolatry that was redolent in her father's house. She saw a Jewish child, and under sure pain of death, raised him as her own! For this act of chessed and bravery she is given a glimmer of ruach hakodesh that names Moshe Rabbeinu - who in turn now possesses a destiny to free the entire nation !

In this light we must reflect - what important decisions have come our way ? How did we fare ? Maybe, just maybe, we will have the opportunity to be in the right place - propelled by our desire to do the right thing - and set up an event cascade that will result in the final redemption, bimhayra beyameinu, amen.

Hatzlacha !

In The Best Of Times and The Other Times ...

When making the grand impression on Moshe, Hashem chooses a nondescript thorny shrub to appear out of. Couldn't He have chosen a more stately botanical entity ?

Rashi tells us that no, He couldn't have - because this was Hashem's way of showing us that He also participates in our sorrows. Simply put, this means that when His people are being enslaved Hashem will not flaunt honor and majesty, but rather, make do with something more humble.

The Kli Yakar, however, suggests two explanations that are very far from this one.

What Rashi may possibly be hinting at is the desire of Hashem to convey information about this current crisis to Moshe. The thorny shrub actually symbolizes Pharaoh and the Egyptians and the fact that it wasn't consumed is indicative of the staying power Hashem will grant the Egyptians to withstand all ten plagues !

Alternatively, the thorns represent the discord found amongst the Jewish nation ( as was evidenced by the incident with Dosson and Aviram that sent Moshe fleeing Egypt in the first place ) and the crackling of the fire is meant to represent the subtle whisperings of lashon hara !

What message is Hashem giving Moshe ? What about hope ? What about believing in the people he is going to be sent to redeem ?

Possibly this is the most important lesson to absorb. Especially for an up and coming leader of the Jewish people.

There are always troubles. The national destiny of the "chosen" people is one that is marked out for suffering. But that shouldn't convince us that there is no G-d, chas veshalom. The opposite is true. This revelation at the burning bush is instructive for just that reason. It is precisely when we are outnumbered, bruised and (seemingly) hopelessly enslaved that Hashem's hand in the world is felt the most. You see, any other nation wouldn't survive this kind of treatment - they would just turn over and die. But the Jews, Hashem's people, live on - this is the greatest revelation of our G-d.

This is also the message Hashem seeks to impart to Moshe when they speak. "I will be with them in all their troubles" says Hashem.

And what of the people ? Why appear in a bush crackling with the fires of lashon hara ? Because this too is a powerful testimony, not just to Hashem but also to His people.

The story is told of a man who turned to bitterness by his horrific experiences in the holocaust. He remarked by way of explanation, that he saw, in the camps, a man who charged half a slice of bread for use of his smuggled siddur. When he saw such contention and selfishness, the bitter man just turned off. What he didn't focus on, however, was the line of people who would sacrifice their bread for the opportunity nonetheless. It is specifically through our small-mindedness and contentiousness that our nobility shines through. Not in the display of these negative traits - but in the strength of character that is displayed in rising above them.

Let us learn from this example. Let us, when faced with adversity, struggle to see Hashem's hand - specifically in our troubles. And let us be shining examples - not of the fires of slander and negativity - but of the shrub that continues to exist and thrive despite being beset by this plague.

Hatzlacha !

Do I Count ?

A rather radical transition takes place for the Jews in this week's parasha. They go from royal kin to a rather low caste in Egyptian society.

Both Yaakov and Yosef foresee this downshift and prepare for it in their own ways.

Yaakov, before going down to Mitzrayim, sacrifices "zevachim" in Beer Sheva [see Bereshis 46:1]. And Yosef, on his deathbed, commands his children with the following haunting message.

" .... V'E-Lokim Pakod Yifkod Eschem ...." [Bereshis 50:24]

Literaly, "Hashem will surely remember you ...". But the word "Pakod" isn't just remeber - that would be "zachor". The word "pakod" means remembering enough to count. It's as if Yosef is telling the Jews that they will not only be the subject of divine nostalgia, so to speak, they will actually currently matter to Hashem.

This is Yosef's command to the Yidden descending into galus and this is the heralding cry we still need to march to. The much spoken about "Jewish Continuity" isn't an issue of whether future generations will be Jews. Yosef Hatzaddik taught us that in reality, the issue is whether we are Jews. If we live our lives so our children can be Jewish we are actually showing our kids that we are "setting them up" into a system. But, if we live life as Jews because we believe that we count as Jews then our children will, be'ezras Hashem, be filled with same strong self identity as Yidden as we are.

Hatzlacha !