Israel and The Sin of Expulsion

Parshiyot Vayakhel/Pekudei 5770: Shabbos, the Mishkan and Accountability of National Leadership

moshe — Sat, 06 Mar 2010 19:11:14 +0000

by Moshe Burt

The terms leadership, accountability and transparency have often been bandied about in contemporary Medinat Yisrael where dedication, diligence and overriding concern for the welfare of the Kahal have often been wanting as compared with the influence, enrichment, protexia and political agendization of the few, the privileged, the elitists.

Our Parsha Vayakhel is dedicated to teaching B’nai Yisrael about Shabbos which has always, until recent times, been the unifying, defining factor of Judaism. It alludes to all else — Yishuv HaAretz, Kiddushin, etc. It symbolizes the Jew’s faith in Hashem. The parsha begins by stating that “Moshe assembled the entire congregation of B’nai Yisrael…” (Perek 35, Posuk 1) However, Torah’s loshen (language) “Adat B’nai Yisrael”, in the context of learning the laws of Shabbos as related to the construction of the Mishkan, seems to indicate a unity, as one, amongst the Assembly of the B’nai Yisrael.

The introduction of Parsha Vayakhel;

“…These are the words that Hashem commanded you to do” (Perek 35, Posuk 1)

is not merely an introduction but a rectification, a kapparah for the Chait HaEigel.

But there is question. Was Vayakhel meant only as a Mitzvah in the times of Moshe Rabbeinu and the Malchei Yisrael? Or was it also meant to have application for B’nai Yisrael throughout our travails in Galut? Was it meant to apply in our current troubled times where divisiveness, me-first self-centeredness and self-aggrandizement amidst a bitter war against murderous Arab terror threatens to destroy us from within in ways that the Arabs alone would never be able to accomplish were we truly “Adat B’nai Yisrael”?

The word Vayakhel — Assembling together of Kol B’nai Yisrael, introduces the building of the Mishkan (Tent of Meeting), the forerunner of the Beit HaMikdash, which would serve as a kappara (atonement) for the Eigel Zahav (Golden Calf).

A few years ago, Rav Arye Gordon said on our Parsha;

Vayakhel, when used for Tov, is to actualize immense power and potential which is capable of being used for the most lofty, noble goals — building, growing and developing love for our fellow Jews, Kavod shel Shemayim V’Torah (man’s recognition of Hashem’s control of the world and Torah as Hashem’s blueprint for man’s service).

Vayakhel, when used for rah, is capable of being used, Heaven forbid, to undermine and destroy. Or if the vehicle, Vayakhel is not used at all, the reticence and inability of Am Yisrael to come together and even talk about unity is something for which we all would be held accountable.

Mida keneged Mida, Vayakhel of our Parsha, by Moshe Rabbeinu’s emphasis on the holiness of Shabbat and his appeal for funds and donations toward the building of the Mishkan, he serves to bring about rectification of the previous misuse both of gathering together and of the donations of gold which went into the making of the avodah zora. The message of Parsha Vayakhel seems meant to atone for the Chait HaEigel.

Much later on, as the B’nai Yisrael is finally about to enter the Land of Israel after their 40 years in Bamidbar, Moshe calls together the Kahal in parsha Vayeilich to give over his final discourse on Torah and Halacha before his passing.

And perhaps in our times, our Vayakhel conjures up a tikkun, an atonement for the disunity among us which has rendered us ineffective in opposing successive Israeli regimes which have merciful to the cruel and cruel to the merciful, as exemplified by the expulsion and by failure to remove and eradicate the resultant terror threat from Gaza. This regime mercy before the enemy has resulted in a vindictive cruelty to her own citizenry manifested by loss of life and crushing trauma amongst significant segments of Israel’s Jewish population, aside from the 10,000 former residents of Gush Katif and the 4 Shomron towns.

Our Parsha Pekudei begins;

“These are the accounts of the Mishkan (the Sanctuary), the Mishkan of testimony, which were drawn up on Moshe’s orders …” (Shemos, Perek 38, posuk 21 — Metsudah Linear Chumash, page 579).

In short, Pekudei is the accountant’s parsha, the parsha of crunching the numbers.

The Sefer L’lmod U’Lamed (Parsha Pekudei, pages 97-98) asks what the primary reason was for Moshe’s detailed accounting of the costs of the construction of the Mishkan. The Sages tell that “there were apparently some who suspected that Moshe might have keep some … contributions for his own use.” (L’lmod U’Lamed, page 98).

The Sefer “The Midrash Says” (pages 357-360) notes that Moshe Rabbeinu overheard mutterings among certain people, presumably sinful individuals such as Dasan and Aviram, who cast aspersions upon his (Moshe’s) honesty regarding the allocation of the people’s donations. Therefore, Moshe committed himself to account for the allocation and purpose of everything donated toward the construction of the Mishkan.
“The Midrash Says” (page 357) then relates that not only did Moshe account for all donations, but he “… gave his calculations to a second person, Ithamar Ben Aharon, for verification.” Perhaps this was the first real CPA-like audit.

The irony here is that when the jewelry and gold were collected for making the Chait HaEigel, no accountability or transparency, no source and allocation of donations was demanded of those who compelled the Eigel. However, when the donations came in and the Mishkan was constructed many demanded and expected such accountability and transparency from Moshe Rabbeinu.

Moshe Rabbeinu therefore was the model of, and set the standard for accountability, oversight and transparency of leadership.

Moshe is, for all times, the prototype of a true Jewish Leader — humble, modest, without desire for self-aggrandizement and self-enrichment. His first and foremost thought was for the welfare and well-being of his nation — the B’nai Yisrael. Moshe Rabbeinu was above corruption and self-enrichment. Nobody owned him as he could not be bought.

If only the modern-day “leaders” of Medinat Yisrael — from the prime minister and his cabinet; 120 Chavrei Knesset, even and perhaps particularly the so-called “religious” alignments, were to even begin to tip the scales toward moral integrity, fiscal accountability and transparency and caring for one’s fellow Jew as himself, then each of them would have been no files opened by the Attorney General’s office or be investigated by the state comptroller and no one would conjure up laws permitting the legalized ripping off one’s fellow Jews of their homes and possessions at politically agendized court sanctioned legalized gunpoint without proper lawful and transparent restitution.

The point of these twin parshiyot seems that the nation craves leaders who set the tone, model and standard for honesty, compassion and the good and welfare of the masses. When there is this standard of selfless morality among the leadership of Medinat Yisrael, there will inevitably be emulation by a unified Am (the people) who would then treat each other honestly and with loving compassion in their business and monetary dealings as well as in all levels of interaction Bein Adom L’Chaveiro.

May we, the B’nai Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole, that our dear brother Jonathan Pollard, captive Gilad Shalit and the other MIAs be liberated alive returned to us in ways befitting Al Kiddush Hashem. May we have the courage to stand up to prevent any further evictions of Jews from their homes and to prevent any further handing over of Jewish land to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem V’Kol HaGoyim”, the Ultimate Redemption, bim hay v’yameinu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!

Good Shabbos!

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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.
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Parsha Ki Tisa 5770 — Torah Principle and Standing Up to Immoral Law

moshe — Sun, 28 Feb 2010 01:05:49 +0000

By Moshe Burt

For many years, this author has spoken or written about a posuk in Parsha Ki Tisa which alludes to an event which is recorded in Torah 40 years later, in a subsequent Parsha.

The posuk being referred to (Sh’mos, Perek 30, posuk 30) says that while Moshe Rabbeinu was on Har Sinai being given Torah, Hashem said;

“You shall anoint Aaron and his sons and sanctify them to minister (to serve) me.”

This seemingly obscure posuk which pops up in a couple of slightly different forms in both Parsha Tetzaveh and in our Parsha raises a challenging question which cuts to the chase of what we continue to face today. The question is; what about that Pinchas Ben Elazar? Why was he not anointed as a Kohen with his brothers?

The answer seems to be that Pinchas, who was born in Mitzrayim, before Matan Torah, did not get “grandfathered” into the Kehunah. Although his father, Elazar was a son of Aaron and thus, he (Elazar) and all future descendents of Aaron’s son’s inherited the Kehunah, Pinchas received the merit of the Kehunah only by virtue of an act of zealousness, L’Shem Shemayim, rak L’Shem Shemayim.

This author has written, and Rav Malinowitz has spoken at various times, about peer group pressure as one of the cheshbonot which is often weighed regarding performance of a Mitzvah, and whether or not such a cheshbon is necessarily L’Shem Shemayim. That is, as this author understands, basing one’s actions or performance of a given Mitzvah on the perception of the esteem with which others will hold him.

It was the Tzaddik, Pinchas Ben Elazar who saw what was going on around him, was pained by what the Am was doing and what one of the Princes’ was into. Pinchas envisioned the possible dire consequences of the avodah zora taking place among B’nai Yisrael and figured that he better ask his Rebbe a crucial question, and fast.

It was the final year in BaMidbar and the B’nai Yisrael were deep in crisis. It was a time when the Jewish men once again backslid, as they had in doubting Moshe’s return — thus the eigel zahav, resorting instead to the avodah zora.

Thus they were enticed and seduced by the thousands to serve the avodah zora known as the Ba’al Peor. Moshe Rabbeinu and Aaron HaKohen were weeping with sorrow and fear in the Assembly of the B’nai Yisrael. What was to happen? Another 40 years in the Dessert? Destruction of the people and a new beginning from the seed of Moshe? Thousands were dying (24,000 to be exact) in the plague resulting from the avodah zora and the co-habitations. It was in this deadly crisis that Pinchas stepped up to the challenge in slaying both Zimri, one of the Princes of Israel, and the Moabite Princess Cosbi as they co- habitated. This act brought an instantaneous Divine cessation of the plague and the dying.

The action of Pinchas was not popular with the B’nai Yisrael. The Rashi on Parsha Pinchas, so entitled by Hashem in recognition of the merit of Pinchas, records that Elders of B’nai Yisrael accused Pinchas of wanton murder and wanted him tried and some sought his execution for the act. And so Hashem conveyed the Kehunah and eternal life onto Pinchas Ben Elazar, thus validating that Pinchas indeed acted L’Shem Shemayim. The Ohr HaChaim relates that:

“Hashem wanted the entire nation to know that Pinchas saved them from calamity and had earned for himself the reward specified…” (The Artscroll Stone Edition Chumash, Parsha Pinchas page 876.)

This brings us to discussion of today’s events; our contemporary lives set against the large shadows of the horrendous events of the very recent past — the expulsions of fellow Jews from Gush Katif, terrible police brutality by the police of Medinat Yisrael against religous Jews in Amona, at the Federman farm, in Beit HaShalom and elsewhere; as well as present shadows of possible disastrous events to come, as suggested by the current prime minister’s apparent committment to a terror state alongside us on Jewish land and a freeze on Jewish building in parts of the Land of Israel. The question looms large and real as to whether the construction freeze is limited to 10 months in duration ostensibly for a nebulous, nonsensical definition of “peace” or whether it is, in fact, permanent.

Olmert’s Convergence — however the Netanyahu government chooses to dress it up, package and label it; is an evil, hard-hearted plan and designed to harm, persecute, break and destroy hundreds of thousands more of our Jewish brethren, possibly in the coming months and years. In reality, the despicable scheme of Israel’s leftist-agendized Barakist political governance is an end-line of blind persecution of religious Jews and the de-judiazation of Medinat Yisrael reducing to a coastal ghetto of “new Jews.” In their blind disdain any Jewish connection, the “new Jews” have sold national security and the people they govern “down-the-river.”

Not in this author’s lifetime, and probably not since the Holocaust, have we seen such heinous events planned and perpetrated against Jews as what has happened — the expulsion of thousands of Jews from Jewish land in Gush Katif and the expulsion, police violence and demolition in Amona, at the Federman farm and in Beit HaShalom as well as what is being planned by either the leftists or a so-called “rightist” Israeli government against Am Yehudi. We have seen hints in recent years of what could be in the offing against hundreds of thousands of Jews by way of government use of smart-cards, both on autos and as entry onto public buses, in order to track the travellings and whereabouts of significant segments of the population.

The overriding concern is ideological, however. “Why are we different than the residents of Tel Aviv?” they ask. “Why are we forced to show our ID cards to soldiers whenever we come or leave home? Why must are cars be identified? Can such a situation be imagined in Tel Aviv?”

Today, as in the time of Pinchas Ben Elazar and the Jews in BaMidbar, we need men of principle and integrity who act L’Shem Shemayim regardless of the popularity of their actions or of how others will hold of them.

Because we didn’t stand Hashem’s test in foiling the Gezeira Rah of Jew expelling Jew either in it’s legislative stages or in it’s implementation, Hashem has given us gradually sterner tests. Are we up to them?

Do we have the principle, zealousness and the “fire in the belly” of Pinchas HaKohen? Are we up to the tasks ahead? Just as Pinchas saw what was at stake, do we grasp all of the implications? Do we grasp that Eretz Yisrael, Am Yehudi both in Israel and worldwide, Torah and Kiddush Hashem are all at stake?

May we, the B’nai Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole, that our dear brother Jonathan Pollard, captive Gilad Shalit and the other MIAs be liberated alive returned to us in ways befitting Al Kiddush Hashem. May we have the courage to stand up to prevent any further evictions of Jews from their homes and to prevent any further handing over of Jewish land to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem V’Kol HaGoyim”, the Ultimate Redemption, bim hay v’yameinu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!

Good Shabbos!
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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.

Parshat Tetzaveh 5770 — The Urim U’Tumim, Divine Inspiration and Common Sense

moshe — Sat, 20 Feb 2010 17:45:13 +0000

by Moshe Burt

In our Parsha Tetzaveh, the laws regarding the annointment, the vestments and the Avodah (service) of the Kohanim are enunciated for the Jewish people.

While preparing this Parsha HaShavua, this author came across a puzzling quote in Torah Gems by Aharon Yaakov Greenberg on our Parsha.

The quote, attributable to someone called “Akeidah” and which is cited (pg 192) relates to perek 28, parsha 15; “And you will make the breastplate of judgement with the work of an artisan…” reads;

The Hoshen Mishpat — “breastplate of judgement” — atoned for faulty judgements (Rashi). Some of the stones in the breastplate were precious while others were inexpensive. This is a hint to judges that every case, whether it is for a small sum or for a large fortune, must be treated the same way.

There is no problem in relating to the Urim U’Tumim, part of the breastplate worn by the Kohen Godol (High Priest) as a paradigm for righteous judgement. However, it appears as a big problem to characterize some stones of the Urim U’Tumim as “inexpensive.” In all other sources accessable to this author, all of the stones mentioned are deemed valuable. They were gifts of the heads of the Shevatim who waited, unintentionally so, for the coffers to be full and were caught napping with the call for an end of donations. Thus their donations were the stones for the breastplate.

R’ Aryeh Kaplan z’l provides a well worth-reading detailed analysis of each of the stones of the Urim U’Tumim in his English translation rendering of our pasha (pg 420-423) in “The Living Torah.”

In this analysis, it would seem that only one of the stones mentioned could possibly be seen as less valuable or as “inexpensive.” The carbuncle, nopekh in hebrew, is deemed by some sources such as Ibn Janach and Radak as “a black stone,” as “coal.” Others refer to it as a “brilliant red garnet” or as “a ruby or ruby spinel.” Interestingly, some say that this is the stone of Shevet Yehuda, others say its the stone of Shevet Reuven.

But the message regarding righteous judgement and the Urim U’Tumim is pertinent nonetheless. It would seem to this author that there is a definite connection between righteousness and Ruach HaKodesh — Divine Inspiration. The Urim gave it’s reader a series of letters. The reader then needed the Divine Inspiration of the Tumim to understand the message of the Umim correctly.

In another citing in Torah Gems (pg. 193) attributed to Ma’ayanah Shel Torah;

The Gaon of Vilna uses Ramban’s explanation to explain the dispute (I Sam. 1:13-15) between the Kohen Godol Eli and Hannah, who would later become the Navi Shmuel’s mother. We are told that Eli saw her lips move but heard no sound, and he thought Hannah to be drunk. Hannah, though answered, “No my lord, I am a woman of sorrowful spirit.” On this, the Talmud (Berachot 31) comments: “She told him: ‘You are not a master in this matter, and you have no Divine Inspiration concerning it, seeing that you suspected me of this.” The explanation of this is as follows; Eli sensed… something unusual about Hannah’s prayer. He, therefore consulted the Urim and Tumim, and four letters lit up: heh, kaf, resh, shin. He assumed that this spelled shikorah - shin, kaf, res, heh - “drunk” - but she answered him, “No, my lord - you have no Divine Inspiration” - “I am a woman of sorrowful spirit” - “what the letters spelled out was kesherah - kaf, shin, resh, heh” - worthy - just as our mother Sarah, who had difficulty in conceiving and having a child.”

Again and again, we see truths emerge about Israeli governance, about politicians, about leftist-elitist “MSM” and agendized law “enforcement” and judiciary; be it Sharon — the vegetable, the Olmert-Livni-Barak troika, or Bibi, with his endorsement of a bogus 2 state solution, his implementation of his Yesha construction freeze and his defense minister’s demagoguery towards Torah and anything Jewish.

These truths seem soo apparent that one does not need Ruach HaKodesh, the Urim and Tumim to see the message of Southern Israel, of Jerusalem, of Yehuda and the Shomron, of central Israel, of the Golan. For those of us with common sense, it seems soo obvious.

May we, the B’nai Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole, that our dear brother Jonathan Pollard, captive Gilad Shalit and the other MIAs be liberated alive returned to us in ways befitting Al Kiddush Hashem. May we have the courage to prevent the eviction of Jews from their homes and the handing of Jewish land over to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem V’Kol HaGoyim”, the Ultimate Redemption, bim hay v’yameinu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!

Good Shabbos! Purim Same’ach!

Parshat Terumah 5770: The Mishkan, Terumah and the “Crown of a Good Name”

moshe — Sat, 13 Feb 2010 17:54:24 +0000

by, Moshe Burt

Back in Philadelphia, in the “old country”, R’ Moshe Ungar would speak about the Mizbeiyach in terms of both the Beit HaMikdash and in terms of the personal Mizbeiyach which burns eternally in our hearts. And there is the well-known wish to a Chosson and Kallah that the fire of the personal Mizbeiyach burn eternally.

In our Parsha, we begin learning about the construction and the contents of the Mishkan.

The Shem Mishmuel [Parsha Terumah, pg. 169-172) cites R’ Shimon who said;

These are the three crowns: the crown of Torah, the crown of Kehunah and the crown of Malchut. But the crown of a good name is greater than them all.

Shem Mishmuel goes on to enumerate the four primary objects of the Beit HaMikdash; the Aron HaKodesh, the Shulchan and the Mizbeiyach which all had rims; and the Menorah, “which represents the good name attainable by every member of the Klal Yisrael” who is connected to pure Divine influence, which was without rims.

He then defines the loshen for crowns, for rims: zer — the decorative crowns on the sacred objects in the Mishkan which signify rising above human desires to a holier, more spiritual realm and related it to the nazir, one who dedicates his life to kedusha “by abstaining from wine and certain other things for a designated period.”

He cites a Mishnah — Rosh Hashanah 1:2 which states:

At four junctures of the year the world is judged: on Pesach for the grain, on Shavuot for the fruit, on Succot for the water…

He notes that Shabbos does not contain the element of judgement and is, therefore, analogous to the Menorah which has no zer.

Shem Mishmuel notes further, citing the Arizal’s philosophy:

There is no potential for abuse present in the atmosphere which prevails on Shabbos; everything can be used for spiritual progress on that day.

So, it would seem that, like the Menorah and like the Shabbos, a good name is an intangible — one can’t touch or put one’s hands on it, or discern it with one’s other bodily senses. A good name seems a product of one’s intentions and fulfillment thereof (i.e. Terumot, honest business dealings, honesty — one toward his brother, etc.), which cannot be ascertained by ones’ appearance and clothing, speech or outward actions.

Therefore, it would seem to follow that numerous contemporary so-called “leaders” of many stripes and sectors — who are seemingly so assured of their own self-rectitude — should take heed of the spiritual parallels and implications inherent in their intentions and how those intentions impact on the development of a good and pure name.

And finally, this point from Torah Gems citing of Ibn Ezra on Parsha Yithro bears repeating once again regarding the appointment of a judicial system, and the application of that lesson to all of us:

“The Torah did not mention ‘G’d-fearing men’ because only Hashem knows what is in man’s heart.” (Torah Gems, Aharon Yaakov Greenberg, Parsha Yithro, page 131)

May we, the B’nai Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole, that our dear brother Jonathan Pollard, captive Gilad Shalit and the other MIAs be liberated alive returned to us in ways befitting Al Kiddush Hashem. May we have the courage to prevent the eviction of Jews from their homes and the handing of Jewish land over to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem V’Kol HaGoyim”, the Ultimate Redemption, bim hay v’yameinu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!

Good Shabbos! Good Chodesh!

Parshat Mishpatim 5770: The Making of Jewish Standards — Honesty, Principle and Unity

moshe — Sat, 06 Feb 2010 21:47:36 +0000

by, Moshe Burt

Parshat Yithro concludes with the high moment to date in world history; The Asseret HaDibrot (The 10 Statements) on the 6th day of the month of Sivan and Parshat Mishpatim begins teaching how The Asseret HaDibrot are the basis for a multitude of other laws, halachot designed to strengthen the Jewish nation. The laws taught in Parshat Mishpatim emphasize honesty, righteousness and showing kindness to one’s fellow Jews.

Although Torah places Yithro’s advise as to appointment of Judges and the formation of B’nai Yisrael’s Justice and Judicial systems in the parsha bearing his name, it seems fitting in Parshat Mishpatim to discuss Yithro’s advice and contributions to the system in light of the halachot taught in our parsha.

How does it transpire that Yithro, Moshe Rabbeinu’s Father-in-Law, a former member of Pharaoh’s ruling circle, one who had tried every avodah zora before finding Hashem, merits that the format for law enforcement and justice in the B’nai Yisrael would flow from him?

In questioning that very point, there are numerous pertinent citings regarding Yithro in Yishai Chasidah’s Encyclopedia of Biblical Jewish Personalities (pages 306-309).

So why was it that Hashem made it that the outline for the Jewish
Judiciary would flow from the Ger Yithro?

Was it Yithro’s prior experience as a minister to Pharaoh which provided him insights regarding the Judiciary and positioned him to express them to Moshe?

If Betzalel, a Jew-from-birth, was instilled with the ability and insight to build the Mishkan, why does the evolution of the Judiciary come by way of a Ger?

After all, we learn Hashem imparted to Betzalel ben Uri the insight and ability to build the Mishkan. We learn that Betzalel was the grandson of Hur who was the son of Calev and that the Malchut was promised to Miriam — Moshe’s sister and Calev’s wife. Just as we learn that later the Malchut, under Dovid and Shlomo, built the Beit HaMikdash, so too Betzalel’s building of the Mishkan seems the fulfillment of the Divine promise to Miriam.

It would seem that Yithro, like in the case of Betzalel, was also case of mida-keneged-mida, as Chasidah cited from Yalkut Shemoni, that Reuel (one of Yithro’s 7 names) was the only one of Pharaoh’s ministers to speak out against Pharaoh’s plans for the Jews and to act against the edict by running from Mitzrayim.

Chasidah also cites from Shemos Rabbah (perek 1, posuk 26) that Yithro saved Moshe’s life as a young child when Pharaoh’s sorcerers were concerned when Moshe played with Pharaoh’s crown placing it upon his own head. Yithro was the one who suggested the test of the gold and the burning coals set on a plate before Moshe. We know the story of how Moshe’s hand moved toward the gold, by the malach Gavriel moved Moshe’s hand toward the burning coal which Moshe picked up and put in his mouth causing his speech impediment.

Further, Chasidah cites Midrash HaGodol on BaMidbar (perek 10, posuk 30) which gives insight into Yithro’s kindness. After a drought year, Yithro stated;

This has been a year of drought, and I borrowed money which I used to support the poor. If I don’t go and pay my debts, I will be desecrating the Name of Heaven.

Finally, Chasidah cites Yerushalmi Brachot (Perek 2, posuk 8. ) which writes of Yithro;

When B’nai Yisrael do Hashem’s Will, HaKodesh Borchu searches throughout the world, and if he finds a righteous person among the nations, he brings him and attaches him to B’nai Yisrael. One of the examples given was Yithro.

So, it was much more than Yithro’s past governmental experience which positioned him to counsel Moshe as to formation of a Judiciary. In advising Moshe Rabbeinu on how to judge B’nai Yisrael, Yithro spoke;

“You will provide out of all the people able men, such as fear Hashem, men of truth hating lucre (gain, money, riches); and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens.” (Sefer Sh’mos, Perek 18, posuk 21)

As is indicated by the citings above, Yithro’s advise to Moshe was fully backed by his own actions in standing on honesty and principle.

In our parsha Mishpatim, many basic laws of civilized existence are enunciated for B’nai Yisrael. The purpose of the Mishpatim, the civil laws, are to protect the moral fiber of society by regulating relationships between men, encouraging truthfulness, sincerity and
kindness while condemning immorality and deceit.

A paradigm of our parsha, the inculcation of honesty, principle and integrity in dealing with our fellow is the story told in L’lmod U’Lamed, by Rabbi Mordechai Katz, (p. 81-82, quoting Yerushalmi Bava Metzia, Perek 2, Choshen Mishpat 266) about Rabbi Shimon Ben Shetach which sets a standard for Jewish sincerity in his dealing with his fellow Jews and with Hashem.

It seems that one day Rabbi Shimon Ben Shetach needed to purchase a donkey for traveling. He purchased the donkey from an Arab. At that time, neither he nor the Arab noticed that the donkey bore a small package in it’s saddle.

Sometime later, a student of the Rabbi found the package and opened it. He was amazed by it’s contents. “It’s a diamond, Rebbe… A perfect diamond. It must be worth an enormous amount. Sell it and you’ll never want for money. Imagine all of the Mitzvot you will be able to do with the new-found money.”

Rabbi Ben Shetach shook his head and responded, “I may be able to perform many Mitzvot with the money … but they will never cancel the demerit that will be mine if I keep property which is not mine. No, I will return the diamond to its rightful owner, the Arab.”

But the student responded, “why not keep the diamond? The Arab will never know of his loss.” Rabbi Ben Shetach responded, “But Hashem will know what I have done. I did not earn the diamond and so it is not mine.”

Rabbi Ben Shetach was as good as his word and returned the diamond to the astonished Arab. “I don’t believe that anyone could be that honest” said the Arab. “The Jews must have wonderful laws. Blessed be the G’d of Rabbi Shimon Ben Shetach.”

Rabbi Ben Shetach’s strict adherence to Mishpatim, to common decency to his fellow man created a great Kiddush Hashem and should serve as an example for all to follow, to fulfill all of Hashem’s Mitzvot with equal zeal.

Imagine the merit to be earned collectively by a unity of B’nai Yisrael treating each other — our fellow Jew, at all levels from daily man-in-the-street dealings, or between merchant and customer, bus driver and passenger, employer/employee, civil-servant and Yosef Q. Jewish Citizen as well as those governing toward those being governed, as Yithro the righteous Ger did, or as Rabbi Ben Shetach treated the itinerant Arab in our story, not even his Jewish brother.

And imagine building on that national kindness and unity with the rock-solid, unified, unequivocable principle — Kol Ha’aretz Shelanu (This is Our Land)! This seems a logical evolvement of Bein Adam L’Chaveiro applied to Bein Adam L’Mokom, an outgrowth of fair and righteous dealing between one and his fellow as extended to our relationship with Hashem.

Finally, there is a Torah Gems citing of Ibn Ezra on Parsha Yithro regarding the appointment of a judicial system, and the application of that lesson to all of us, “the Torah did not mention ‘G’d-fearing men’ because only Hashem knows what is in man’s heart.” (Torah Gems, Aharon Yaakov Greenberg, Parsha Yithro, page 131)

May we, the B’nai Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole, that our dear brother Jonathan Pollard, captive Gilad Shalit and the other MIAs be liberated alive returned to us in ways befitting Al Kiddush Hashem. May we have the courage to prevent the eviction of Jews from their homes and the handing of Jewish land over to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem V’Kol HaGoyim”, the Ultimate Redemption, bim hay v’yameinu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!

Good Shabbos!
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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of the Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.
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Parshat Yithro 5770: Yithro and Bris Mila

moshe — Sat, 06 Feb 2010 21:21:45 +0000

by Moshe Burt

This past Wednesday, this author bumped into a neighbor in the same building while going to pick up the mail in the neighborhood postal
area box. This neighbor told that another neighbor in our building had just had a boy. So after saying Mazel Tov to the father, the thought occurred on the way to the postal box; Did Yithro have Bris Mila?

This author had forgotten that Yithro did, indeed, have Bris Mila as indicated in the earlier vort on the Parsha, although being hard pressed to remember how we learn it out.

Upon arriving home after checking the mail, this author posed the question to a neighbor — Rabbi Hillel Horowitz who first suggested looking at our Parsha — Shemot, Perek 18, posuk 9; “Vayichad Yithro”, then suggested to go back review perek Cheilik — Gemora Sanhedrin chapter 11, Perek 94A (Perek 94 A3 in the Schottenstein Gemora Sanhedrin).

Rashi on the posuk indicates that Yithro “rejoiced” at seeing B’nai Yisrael free of Mitri bondage, at seeing K’riyat Yom Suf and at B’nai Yisrael’s victory over Amalek. The Gemora, however, cites that Rav and Shmuel disputed the meaning of “Vayichad Yithro”.

Perek Cheilik — Gemora Sanhedrin chapter 11, Perek 94A states:

Rav said the verse conveys that (Yithro) passed a sharp (chadah) sword over his flesh, i.e. he circumcized himself. And Shmuel said it conveys that (Yithro’s) flesh became covered with goose bumps because of the distress he felt at the downfall of Mitzrayim.

We also learn that virtually all of the Jews of the generation that travelled in the desert lacked Bris Mila and were only circumcized uder Yehoshua shortly before entering Eretz Yisrael. Yithro sought to become a Jew, and to come close to Hashem, but he knew that in order to join with B’nai Yisrael, he must have Bris Milah.

But there is more to Yithro’s story regarding Bris Milah. The Midrash Says on parsha Shemot indicates that Yithro cut a deal with Moshe in exchange for Moshe marrying Tzippora. The deal was; in exchange for Moshe marrying Tziporah, that one or both sons must be “consecrated” to avodah zora — meaning that Yithro wanted one or both sons to come to the truth, as Yithro did, by trying avodah zora, by analysing the options and seeking truth by coming to Hashem rather than simply following instructions. The Midrash Says, as well as Rav Harry Greenspan, indicate that the Midrash is understood to refer only to Moshe’s first-born son Gershom. Rabbi Arye Gordon however, understands that the agreement meant consecration of both sons to avodah zora.

The Midrash Says (Sefer Shemot, page 32) later explains that Moshe accepted the deal to marry Tzippora thinking:

Let me first marry this Tzaddeket and fulfill the mitzvah of having children. Perhaps Hashem will guide events in such a manner that I will be able to circumcize my son.

Later, it is explained (The Midrash Says, Sefer Shemot, page 43) that Moshe is instructed by Hashem, by The Burning Bush, to journey and lead B’nai Yisrael in their redemption from Mitzayim. And so, when Moshe leaves Yithro with his wife and two sons, he finds himself with a dilemma of priorities — follow Hashem’s instructions chik chuk and run to Mitzrayim to lead Am Yisrael, or to do Bris Milah on his son first. Moshe chose the former and he and the family headed back to Mitzrayim. Enroute, he encountered by a moloch who nearly swallowed him.

It is written in Midrash Says (Sefer Shemot, page 31) that:

Tzippora possessed the greatness of Sarah, Rivka, Rachel and Leah…

Yes, Hashem did indeed guide events for seeing Moshe being swallowed up until his milah, Tzippora seized a knife (or some render the object a sharp stone and circumcized their son (saving Moshe).

And so we learn out the centrality of Bris Milah — the first siman of the birth of a Jewish male as unifying the B’nai Yisrael, the Jewish people in their closeness with Hashem.

May we, the B’nai Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole, that our dear brother Jonathan Pollard, captive Gilad Shalit and the other MIAs be liberated alive returned to us in ways befitting Al Kiddush Hashem. May we have the courage to prevent the eviction of Jews from their homes and the handing of Jewish land over to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem V’Kol HaGoyim”, the Ultimate Redemption, bim hay v’yameinu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!

Shevua Tov!
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Parshat Yithro 5770: What Compelled Yithro to Join B’nai Yisrael?

moshe — Sat, 30 Jan 2010 17:50:05 +0000

by, Moshe Burt

We learn that when Yithro had heard all that Hashem did for B’nai Yisrael, he left Midian with Tzippora and Moshe’s two sons and went to join with the Jews.

We are not absolutely certain as to whether any one specific event Yithro heard boosted him to circumcize himself and to go out to join the B’nai Yisrael, and if so, which exact event it was, or whether it was the sum total of all he had heard which convinced him to become a Jew.

In the sefer Ner Uziel: Perspectives on the Parsha, Rabbi Uziel Milevsky z’l writes on Parsha Yithro (p. 380-383) indicating that were Yithro to have come to join the Jews after Yetziat Mitziyim or after the cri’at Yam Suf, it would have been unlikely that he could have joined with the Jews due their concern as to what his motivations might be; i.e. whether he was anxious to be on a winning team, on the right side, not unlike many athletes who, when reaching free agency status, seek the best deal, to earn more that their peers, to join onto the team which has gone all-the-way. This concern for one’s true motivations in converting seems to this author to be why Rabbi Milevsky cites indications that B’nai Yisrael didn’t accept Gerim during the reigns of David HaMelech and Shlomo HaMelech when B’nai Yisrael was at the zenith of prestige and power in the world.

When Yithro came to join with the B’nai Yisrael after their difficult war with Amalek, the B’nai Yisrael saw that his motivations were true, pure and sincere to throw his lot with B’nai Yisrael out of recognition that their connection with Hashem was the one true path.

But Rabbi Aba Wagensberg spoke out several years ago citing another possible event which Yithro saw, which when grouped with the other events performed by Hashem for B’nai Yisrael, compelled his joining with them. Rabbi Wagensberg indicated at that time that his vort was one which he felt that Kiruv people need to hear regarding reaching out to their fellow Jews.

Rabbi Wagensberg indicated that as Yithro watched events unfold, he longed to join with B’nai Yisrael but feared doing so out of inferior feelings due to his own background of having served every possible avodah zora throughout his life to that point.

Rabbi Wagensberg then cited a source indicating that there was a second crossing of the Yom Suf. This citing, not recalled for sure by this author, may have been in a Targum Yonaton Ben Uziel on Parsha Shemos, perek 14, posuk 3 (in Parsha Beshalach);

And Pharoah will say of the B’nai Yisrael, ‘They are locked in the land, the Wilderness has locked them in.’

According to Rabbi Wagensberg’s citing, the two Jewish rasha’im Dasan and Aviram “sat on the fence” observing the drama of Pharoah’s rushing the Jews out of Mitzrayim, followed by what appeared to them to be the Jews’ wandering aimlessly until they found themselves walled-in by the sea. The dilemma of Dasan and Aviram was; to stay in Mitzrayim with Pharoah, or join their brethren.

Targum Yonaton Ben Uziel renders perek 14, posuk 3;

“V’Amar Pharoah l’V'nai Yisrael…”, And Pharoah will say to B’nai Yisrael…”, indicating that Pharaoh is talking to what is left of B’nai Yisrael in Mitzriyim — Dasan and Aviram.

As this author understands Rabbi Wagensberg’s description; when Dasan and Aviram saw the utter confusion in Mitzri ranks and that the Mitzriyim, their chariots and horses sunk in the Yam Suf and that the Mitzriyim all floated back to the sea’s surface dead, the two came down on the side of joining their brethren; the winners. The two “free agents” with less than sterling track records thus davened to Hashem who answered their tefillohs by doing a second cri’at Yam Suf so that Dasan and Aviram could cross over to join their brethren.

According to Rav Wagensberg’s depiction, when Yithro, having known Dasan and Aviram had been rasha’im in Mitzrayim, saw that Hashem made a special opening in the Sea to enable them to return to their brethren, he reasoned that if Hashem accepted their Teshuva, that there was a strong chance that He would accept him (Yithro) into B’nai Yisrael. According to Rabbi Wagensberg, it was then that Yithro set out with Tzippora and Moshe’s two sons to join with the Jews.

The point here seems to be that no matter one’s past errors and indiscretions, he can still, if sincerely contrite and sincerely seeking to do Teshuva and regain closeness with Hashem, he is able to do so, as exemplified by the letter Hay where one can fall and yet climb back up in Kedusha. Even Ehud Barak, Shimon Peres (who equates the PA prime minister Salam Fayyad to Israel’s first prime minister David Ben-Gurion), and a whole host of other modern-day Dasans and Avirams with their miles-long rap sheets of anti-Jewish, anti-Torah indiscretions??

Good Shabbos!
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Parshat Beshalach 5770: Moshe’s Paradigm of Empathy: Applied Today?

moshe — Sat, 23 Jan 2010 17:41:04 +0000

by Moshe Burt

Near the end of our Parsha, we read “And the hands of Moshe were heavy and they took a rock and placed it under him and he sat on it.” (Sefer Sh’mos, Perek 17, posuk 12)

Rabbi Pliskin in Growth Through Torah cites a Rashi which states;

“that Moshe did not sit on a comfortable pillow, but a rock. There was a battle going on with Amalek and Moshe wanted to feel the suffering of the people. This, said Rabbi Yeruchem Levovitz, is a lesson in feeling for another person’s suffering. Not only should we mentally feel their pain, but it is proper to do some action in order to feel some of the discomfort yourself when someone else experiences pain. This way [through empathy] you actually feel his pain.” (Growth Through Torah, Rabbi Zelig Pliskin, page 177, citing from Daas Torah, page 152)

What this and other citings from our Parsha and from throughout Torah indicate is that Moshe Rabbeinu was as one with the entire B’nai Yisrael. He made himself to feel what the B’nai Yisrael was feeling in order not to lead from aloof or afar, and to beseech Hashem on their behalf, knowing what suffering they were undergoing. This attribute of empathy possessed by Moshe Rabbeinu stems back young days in Pharoah’s palace.

Rabbi Dr. Yosef Gerber cites Shemos Perek 2, pasuk 11 and quotes Rashi in his sefer, “Today is Eternity” (page 164):

Moshe Rabbeinu…. in particular, his rise to greatness was a consequence of the outstanding way in which he was… able to identify with the needs and share the burden of others.

The pasuk tells us… “Moshe became great and he went out to his brethren.” Rashi explains that Moshe was being groomed by Pharoah as a future ruler. When a person receives exceptional favors, he is normally drawn towards his benefactor. Yet despite Pharoah having chosen and elevated him, Moshe “went out to his brethren.” He was not drawn towards the Egyptians. In fact, the reverse is true. He became profoundly involved with Am Yisrael and he saw and felt the depth of their suffering.

Rabbi Gerber then indicates that Moshe’s empathy was not limited to the view on a national level, but when he saw a Mitzri beating a Jew, he put his life on the line to get involved. And when, a short while later, he saw 2 Jews fighting, he again got involved. And after running away from Pharoah, he had the courage and compassion to defend the daughters of Yithro from shepherds who threatened them. Rabbi Gerber notes that this empathy showed yet again in the story of the lamb who strayed from the flock which Moshe was shepherding.

But it wasn’t just Moshe Rabbeinu who possessed this mido of empathy.

Rabbi Dr. Gerber (ibid, page 178) writes how David HaMelech became a Torah giant without diminishing his care for his flock (of sheep) amd how he smote lion and bear to rescue a single sheep which way carried away from the flock and about to be devoured. And we know about this act only because David revealed it to Shaul HaMelech in begging him to be permitted to do battle with Golias.

This spirit within both Moshe Rabbeinu and David HaMelech set a standard which we, in contemporary times, are hard-pressed to emulate. That is, when situations are critical, there is the need, the compulsion to act in tangible, meaningful ways to manifest our oneness, our unity and bonding both with our Land and with our Brethren, even that poor, lonely Jew absorbed in his matzav — perhaps in danger of being devoured. This is at least as important as the myriad gross injustices, harrassment, persecution, explusions, high court legalized thefts, at gunpoint, and more suffered at the hands of a regime in Israel diabolically opposed to and divorced from Torah and which seeks to eradicate the Jewish spirit from Israelis.

And more, this spirit of empathy is not just lacking at the national level regarding harrassment, persecution, explusions, legalized thefts at gunpoint sanctioned by a so-called “high court” against Torah Jews as a whole, this empathy of spirit exemplified by Moshe Rabbeinu seems lacking on a local and individual basis.

This same standard of empathy within both Moshe Rabbeinu and David HaMelech is needed regarding bonding with one’s fellow Jews on a local, communal level concerning no less important needs; shidduchim problems for the 30s, 40s and 50s plus and for Kohanim accross the board, parnossa and unemployment, spousal abuse — physical, psychological, financial and otherwise, child abuse — at home, b’derech as well as at school. Someone has to stand up, act and advocate for the aggrieved. Or do we let the secular lawyers do it?

The mark of a real Jewish leader then seems to be empathy — as much for and with each Jewish brother as with the broad Jewish national purpose.

Again this year, as in recent previous years, this author quoted from a Parsha sheet for Parsha Vayeshev written several years ago by Rabbi Yaakov Haber. It bears repeating here;

Has anyone said “Hineini” lately? Our kids are at risk, our brothers and sisters are being shot at and bombed! Our communities are fragmented. We have shiduchim problems and parnossa problems. Assimilation is at an all time high.

Most of us sit at the sidelines, observe and comment. It’s not good enough - we have to do something, we have to say “Hineini”! If there are kids that need help, come find out what you can do with a couple of hours a week.

Make a connection with a terrorist victim in Israel that is being ignored.

As the world is changing so drastically and quickly, we have to change. We have to change our priorities and our schedules. Like Yosef, we can no longer avoid the issues…. Like Yosef, each one of us has to consider what we can do, and say “Hineini” - I’m here and I’m ready - to do what ever needs to be done for G-d and His people; and like Yosef, we will succeed.

Good Shabbos! Tu B’Shvat Same’ach!

Parshat Bo 5770: Tangible Darkness, Supernal Light and Jonathan Pollard — Revisited

moshe — Sat, 16 Jan 2010 18:25:45 +0000

by Moshe Burt

Parshat Bo is the one which, for me, annually relates to that crazy tune which played back “in the Old Country” a few decades ago, “Does Your Korbon Pesach Lose It’s Flavor Tied to the Bedpost Overnight?” (Actually, the real title to the song was “Does Your Chewing Gum Lose It’s Flavor on the Bedpost Overnight?”)

Over the years, this author has opened with this nutty parody because it cuts right to the chase, to the very heart of our Parsha. That is the Mitzvot of taking the Korbon Pesach, applying the da’am on Jewish doorposts, the going up from Mitzrayim (Egypt) to “…a land flowing with milk and honey …” and the first mitzvah commanded of the National entity (B’nai Yisrael), the Kiddush HaChodesh — the sanctification of the New Moon and the relevance today of these mitzvot which relate to emunah (belief in) and yirat (fear of)Hashem.

As noted in previous Parshat HaShevuas, The Ner Uziel, by Rabbi Uziel Milevsky, z’l brings an immense amount of clarity to the parshiyot.

And it appears that by Parsha Bo, Rabbi Milevsky (Ner Uziel, Parsha Bo, pages 342-343) brings a special clarity to both the “tangible darkness” and the “supernal light” — the double whammy with which Hashem afflicted the Mitzriyim while simultaneously adding a dimension to the perceptions and clarity of believing Jews.

As to the darkness, Rabbi Milevsky defines this “tangible darkness” as
“an extension of confusion and distorted view of reality” — of “a state of indecision and inner turmoil, in which simple, everyday activities become impossible” for lack of the element of clarity due to overwhelming self-doubt and confusion. In such a state, man loses the ability to function and to act. Indecision causes functional impairment rendering him cripple.

Meanwhile, when Hashem brought this “tangible darkness” upon the Mitzriyim, at the same time, He brought a “supernal light” upon the Jews. This light, unlike daytime light which we are accustomed to, was of an exclusively spiritual nature.

Rabbi Milevsky brings that it is this light which was created during the 6 days of creation — “Let there be light and there was light” (Beish’t perek 1, posuk 3), unlike the other creations which concluded “and it was so.”

Rabbi Milevsky explains that light, we know, is merely corporeal manifestation of a higher, more abstract essence — truth. The Upper realms of light are truth, while in our lower domain. light manifests as electromagnetic radiation visible to the human eye. “Truth” is supernal light which Hashem concealed at creation lest the wicked acquire and misuse it. He stored it for the righteous to use at the opportune time in the future.

He explains that during the plague of darkness (Mako of Choshech), the Jews were granted the use of this “supernal light” on this corporeal, spiritual level which was concealed from Mitzri eyes.

Okay. So, what has the “tangible darkness” and “supernal light” to do with Jonathan Pollard?

Having read this section in the Ner Uziel as to our parsha, and also having in mind our dear brother Jonathan Pollard — that he put his entire being on the line L’Shem Shamayim, it brought me to search the Justice4Jonathan Pollard website to read documentation concerning the inhumane conditions of Pollard’s first 7 years of incarceration — in solitary confinement. In the process, this author found not only the countless citings of inhuman treatment during the solitary confinement, but also the the inhuman conditions in which he was kept under guard in shackles and chains in Washington D.C. for the 2 week period prior to a hearing on his case in 2003.

And let us not forget the supernal light of clarity which was Pollard’s when he first discovery of the intelligence which the U.S. was not supplying Israel — in violation of the information exhange agreement which America had made with the Jewish State. Jonathan knew what he had to do, and didn’t waver.

The fact of this being a Shabbos vort prevents one from citing all of the conditions to which Jonathan was subjected — suffice to relate to them as inhumane and akin to, if not worse than the worst conditions of Viet Cong POW captivity.

Further, it is cited in a number of places on the Pollard site that psychological assessments of Jonathan by both the CIA and the Mossad were that if he would be confined for a long period under inhumane conditions, in a small compartment, without reading material and without that which is provided for other prisoners — that Jonathan would not last and that both the State Department and Mossad would have a resolution of their problem. The same held true for the manner in which Jonathan was held prior to his 2003 hearing.

In this author’s humble opinion; in the darkness into which Jonathan was cast, he confounded them all. Rather than the darkness bringing about what Rabbi Milevsky described as having overcome the Mitzriyim;
“a state of indecision and inner turmoil, in which simple, everyday activities become impossible” for lack of clarity due to overwhelming self-doubt and confusion, this very darkness appeared, appears to have become a “supernal light” for Jonathan who fought against the confinement, eventually winning release from solitary and placement in more “normal” prison conditions in Fort Butner. And it is this same “supernal light” which helped Jonathan in 2003 in the weeks leading to his hearing and helped him to avoid making what would have been life-threatening mistakes when he was brought into the hearing room after 2 weeks of confinement under the most dire sanitary conditions.

And it is this same “supernal light” which seems to guide him daily according to all the texts of his website and according to all of the writings and interviews of Esther Pollard and all who are able to visit him in prison. May Jonathan and we know ASAP the happiness and simcha of his immediate release to join all in Eretz Yisrael for the coming Ge’ula Shlaima.

May we, the B’nai Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole, that our dear brother Jonathan Pollard, captive Gilad Shalit and the other MIAs be liberated alive returned to us in ways befitting Al Kiddush Hashem. May we have the courage to prevent the eviction of Jews from their homes and the handing of Jewish land over to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem V’Kol HaGoyim”, the Ultimate Redemption, bim hay v’yameinu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!

Good Shabbos!

Parsha Va’era 5770: Reconnecting the Jewish Soul

moshe — Sat, 09 Jan 2010 18:34:06 +0000

by Moshe Burt

At the conclusion of Parsha Shemos, Moshe and Aaron are confronted, upon exiting Pharoah’s Palace, by the B’nai Yisrael who are in deeper despair than before because of the increased workload, i.e. finding their own straw while the quotas remain the same, which resulted from Pharoah’s fury at Moshe’s first effort to secure their freedom and exit from Mitzrayim.

Our Parsha begins with the dialogue which Moshe Rebbeinu has with Hashem prior to again speaking to the B’nai Yisrael. And so, after Hashem rebukes Moshe for his complaint and reassures him that redemption is at hand, Moshe again addresses the B’nai Yisrael as to his meeting with Pharoah;

“And Moshe spoke so [Hashem’s promise of imminent Redemption] to the B’nai Yisrael and they did not listen to Moshe for anguish of spirit and hard work.” (Sefer Shemos, Perek 6, posuk 9)

Rabbi Artscroll cites two interpretations;

One was held by “most commentators that the verse explains that their negative attitude was due not to lack of faith, but to the difficult physical and emotional circumstances under which they labored.” (Artscroll Stone Chumash, Sefer Shemos, Perek 6, pusuk 9, page 320)

The second interpretation was held by Sforno that Moshe’s message did not evoke in the people a faith in G’d as Avraham had as expressed in Breish’t Perek 15, posuk 6;

“And he trusted in Hashem, and He reckoned it to him as righteousness.”

The Artscroll Stone Chumash commentary on Sefer Shemos, Perek 6, posuk 9, page 321 therefore states;

“As a result, they lost the priviledge of going to the Promised Land and their children were the ones for whom the promise … was fulfilled. The reason for their failure was their insufficiency of spirit. The posuk concludes, however, that had it not been for the hard work, they would have overcome their impatience and heeded Moshe’s appeal.”

These interpretations are amplified with recollection of a vort from Shem Mishmuel who speaks about the disconnection between intellect and vocalization, and the heart and neshama which took place during the enslavement in Egypt (Shem Mishmuel pages 224-225).

According to the understanding of the cited vort, only once the B’nai Yisrael were redeemed, could the circuit; the connection between thought and it’s vocalization and the heart and neshama be completed and the B’nai Yisrael then be able to vocalize it’s deepest, heartfelt words and faith.

How does the above relate to our contemporary times? How does the disconnect of the Jews in Mitzrayim relate to today’s modern-day Israeli disconnect from their land and from Judaism?

For most contemporary Israelis, the horrendous Israeli secular education system has inculcated generations of Israelis with a disconnection from anything Jewish such that the current generation does not know why it is here, sees nothing Kadosh — Holy about the Land of Israel or any part thereof and thus can’t be bothered with anything not directly connected with their getting through the next day, week or month. So what if their fellow Jews are evicted from outposts, or expelled by the thousands, or tens or hundreds of thousands from their homes on Jewish land, or that Jonathan Pollard languishes in American prison or that Gilad Shalit remains captive for lack of a rescue plan due to successive spineless, equivocating, anti-Torah Israeli governments.

The Israeli secular system seemingly has succeeded in creating the New Jew, the breeding ground for what Emmanuel Feldman once quoted from the Book of Isaiah in an article in Jerusalem Post; “Your leaders have become plunderers, associates of thieves, lovers of bribery, pursuers of payoffs.” (Isaiah 1:23).

To brainwashed, dumbed-down, inculcated secular Israelis; the Jews who live in Yehuda and the Shomron or Kiryat Sefer or Beitar Illit or the Jews who lived in Gush Katif are objects of derision and disdain out of leftist dogma that Israel stole the land from the Arabs and that religious Jews usurped the land as their own. Never mind that, as a person once opined in an email to this author, that “the Right should start protesting the fact that a lot of LEFT WING areas, like Ramat Aviv and probably Savyon, are built on Arab lands!”

To Yoseph Q. Secular Israel, Hashem, Jewish history and connection to the Land seems abstract, not real, not tangible and thus meaningless compared with the government’s forced daily matzav of making ends meet and putting food on the table, not to mention the forced feeding of Leftist agenda media drivle to the masses.

The pintele yid seems too far beneath the surface of many. This seems true even though, at various levels according to statistics, various traditions of Judaism i.e. fasting on Yom Kippur, cleaning the house of chometz on Pesach, lighting Shabbos candles, etc. are kept by many or most Israelis.

This generation’s youth know not how to recite even the Shema in their native Iv’rit peh. And they do not know their history; not 5770 years of Jewish history, not even the events and personalities of their nearly 60 years of contemporary Israeli history. Add to that, his parents are up to their eyeballs in red, that’s the red of the bank minus and Ma’as Hachnasah (Tax) bite.

So how or what do we do as a first step toward confronting a run-and-hide Israeli mentality with reality when their hearts and souls are disconnected from Jewish intellect, knowledge and speech? How do we convey reality and the consequences of destructo governing polices? How do re-establish the connection between intellect and vocalization of the Israeli with his Jewish heart and neshama?

And it seems that substantial Chareidi segments, perhaps even the majority of Chareidim similarly suffer a disconnect from the Land of Israel. They know that they live where the Shechinah (the direct connection with Hashem) resides, they pray and learn Torah but lack the the third dimension, the translation into application of tefillah, learning and Chesed in order to confront the evil regime which acts to undermine Torah at every turn. It will be interesting to watch Chareidi reaction as the on-again, off-again litigation regarding such Chareidi areas as Kiryat Sefer and Beitar Illit proceeds in the courts.

May we, the B’nai Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole, that our dear brother Jonathan Pollard, captive Gilad Shalit and the other MIAs be liberated alive returned to us in ways befitting Al Kiddush Hashem and that we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem V’Kol HaGoyim”, the Ultimate Redemption, bim hay v’yameinu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!

Good Shabbos! Chodesh Tov!
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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.

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