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Written by: Boruch Fischlewitz

Category: Torah

Created: 26 January 2024

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Written by: Boruch Fischlewitz

Category: Torah

Created: 19 January 2024

Hits: 4543

“From the river to the sea!” This is the chant made by the anti-Israeli antisemitic groups around the world! But perhaps there is more here than what it would seem.

From the river could refer to the Nile river (The first plague that turned the Nile river into blood). To the sea, could refer to the Red Sea that split and was the final blow that destroyed the Egyptian army. This became the final event that sealed the Jewish nations freedom.

   The purpose of having ten plagues, when one plague could have sufficed to crippled any resistance by the Egyptians, was to display Hashem’s might in every aspect of creation. Chazal explain that the final redemption will be like the first. (Achris K’Reishis)

   We believe with complete faith that in the near future we will experience, once more, the same types of miracles that were performed for Klal Yisroel when Hashem took us out of Mitzrayim. Therefore these chants should not be viewed as a threat, but rather as a foreshadow of the coming redemption. May we see it speedily in our days.

   The Gematria of the words “From the River to the sea - מהנהר לים ” is equal 380 which is also the numerical value of the phrase found in the final, closing verse in the Torah. (Devarim 34:12)

“All of the awesome power that Moshe performed before the eyes of all Israel.”

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Written by: Boruch Fischlewitz

Category: Torah

Created: 05 January 2024

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   (1:1) “V’Ayleh Shemos-These are the names” Why name the entire Sefer Shemos.? We know the Ramban calls it the Sefer Geulah, Exodus, which makes sense since it is the thrust of the narrative. Moreover the first five verses seem to be a repetition of the end of Sefer Bereishis? It even has more information over there than it does here? The Tolner Rebbe addresses this and says that this opening section of the second book of the Torah is coming to teach us the secret of how to survive the impending Golus. After all Egypt was the paradigm of all future exiles and redemptions. Based on what was suggested in Parshas Vayeche, when Yakov wished to reveal the Kaitz. The Posuk says (49:1)“Vayikra Yakov el-Bonav Vayomeru Heasfu Vagidah Lochem es Asher Yikrah Eschem B’achris Hayomim-Yakov called for his sons and said “Assemble yourselves and I will tell you what will befall you in the End of Days.” When Yaakov wants to relate to his children the end of days the time of the final Geulah and Moshiach's coming, the Shechinah departed from him. Instead he began to speak about other things (Rashi). Apparently the other things refer to the Brochos given to the Shevatim before his demise. However, if we look closely at the Brochos we will discover that the "other things" are not a separate topic at all but rather an elucidation and insight into the Final Day of Moshiach's coming.

   At the conclusion of the Brochos the Posuk says “Yaakov blessed them with the blessing that fitted them.” Rashi writes the blessing which in the future was to be bestowed upon each one. Here Rashi explains the fundamental mission of our lives. Each person is a wellspring and fountain of potential. Each individual is unique in that he must actualize his potential of positive moral choices in order to bring about a sum total of sanctifications of Hashem's name during his lifetime. Through the NAMES they were given the destiny that they could attain if they choose so. Thus the final blessing given to Shevet Binyamin should relate to the end of days? When Yakov named his final son he called him Ben -Yamin the son of my Right        

According to Rashi it means the son of my strength. The right side being his strength and alluding to the fact that Binyamin was the only son born in Eretz Yisroel. Alternatively the word Yamin can also mean days as in Yomim. The only place in all of Tanach where we find the word Yomin not meaning right but instead meaning days is in Daniel (12:13) which concludes with the words “L’kaitz Ha’Yomin-The end of days.”Binyamin being the last son could then mean the son of my days as if to say that he was the son of the final days, as in Daniel speaking about the final Geulah.

   This perhaps is why the second of the Five Books is called Shemos/Names because it is the fulfillment of the potential in their names that will bring us the final Geulah.

   (1:1)“Ve-ayleh Shemos Benei Yisroel Haboim Mitzraimah- These are the names of the children of Israel who are coming to Eygpt.” Many commentators attempt to explain the terminology of these words. Why is their coming written in the present tense? We know that in Parshas Vayigash these same words were written, now several decades later, the words “who are coming” simply could not apply? But to understand this we need to explore another question. Why was it necessary for Klal Yisroel to go through this ordeal in the first place? What gain was there in them having to perform hard labor? In fact their labors bore no fruit. The store houses they built were built upon quick sand. There was nothing to show for their efforts! It would seem that the entire Egyptian exile was a failure. Klal Yisroel, at the time of their descent to Egypt, were on a very high spiritual level. Yet 210 years later they emerged on the 49^th level of Tumeh?

   The Arizal writes that the reason Klal Yisroel went through this Egyptian holocaust was because they needed to correct the misdeeds of a previous life. The generations of Jews in Mitzraim were a reincarnation of the generation of the Tower of Bavel. He learns this from a Gezerah Shoveh. With regard to the Tower of Bavel the Torah writes that they built the tower from Chomer and Leveinim -Mortar and bricks. This same phrase is used for Klal Yisroel in their hard labor. But what is this connection?

     The generation of the Tower attempted to challenge the spiritual world, to actually wage war against Hashem. They took the physicality of this world and made it paramount. They built a virtual skyscraper in ancient times! But even the greatest skyscraper is incapable of reaching Heaven. Why did Hashem bother to intervene? The answer is that they could have affected the spiritual world because of the fact that they we're united, they were of one tongue. They were able to tap into the spiritual world to serve the physical. The mistake they made was making the physical the Ikar (primary) and the spiritual the Toful (secondary). This is what the generation of Jews in Mitzraim needed to correct. They needed to endure 210 years of intense physicality, hard labor in the purest sense with no recognizable fruits, all for the sake of refining them to emerge as the light unto all nations. They needed to make the reversal of priorities. They needed once again to make the spiritual the Ikar (primary) and the physical the Toful (secondary). This was a result of their adherence to the three things that saved them from a permanent exile. They did not change their names, their language and their clothing. The name of a person connects him to his essence, his soul. Language is the expression of that connection. And clothing is the statement that the physical side of man is secondary when clothed properly.

   With this we may answer the first question of why the Posuk says they are “coming to Mitzraim” instead of saying “they came.” Mitzraim was the root of all future exiles. It therefore contained offshoots of the very elements that we find in our lives today. The quality of life we enjoy today is unparalleled by any previous generation. We run the risk of placing our physical existence above the spiritual reality. In every generation we are faced with this challenge. It is as if we are coming to Mitzraim all over again.

   Why are Benei Yisroel compared to the stars? One answer is that just like the stars, whose light we see, may actually have burnt out years ago. The stars distance may be so great that what we see may only be a remnant of the light from that star which is only now reaching us. The same can be said of the Avos. Even though they are no longer here their light still has an effect on us today. Another answer is that we know Hashem calls out the stars each night by name because he knows the nature of each individual star and he uses them to affect and manipulate the physical world. So too are Klal Yisroel compared to stars because He knows the nature of each individual and how each one of us affects the entire physical world.

   But perhaps even more compelling is that although the stars are invisible by day, they exist in their place. It is we who cannot see them, because of the illumination of the sky. The same is true of the righteous, they exist after death but we cannot see them from our dimension. So too our ancestors may not be visible at times but their affect still lives on.   .

   (1:5) “Vayehe Kol Nefesh Yotzei Yerech Yakov- Every soul that came out of the loins of Yakov.” The term Yerech Yakov is somewhat unique in the Torah. Avraham had Toldos as did Yitzchok, Yishmael even Essav. Why here is this different expression used? Perhaps we can say the following. The numerical value of the words Yerech Yakov is equal to 412 the same as Yom Kippur. We know there is a concept of Yisrael Af Al Pi Sh’chatah Yisrael Hu- A Jew remains a Jew even if he sins.” This began only with the descendants of Yakov. But what of those sins? Yom Kippur is required for this concept to work. In addition the words “Kol Nefesh Yotzei Yerech Yakov-Every soul that came out of the loins of Yakov.” Is equal to 1002 or “Hashiveinu L’Maan Shemecha- I will bring you back for the sake of the name.” We might suggest that the name here refers not to Hashem’s name but rather the names of Benei Yisroel that were not changed.                                                                                           

   (1:9) “Vayomer el-Amo He-nei Am Benei Yisroel Rav Veatzum Mimenu - And he said to his people Behold the nation of the children of Israel are many and strong from us.” Even though they had multiple births the children of Israel were considerably stronger than the Egyptians. Another interpretation is that they became strong “Mimenu” from us. Meaning that the strength of Benei Yisroel should be attributed to the fact that Mitzraim supported them. They used our resources to become a great nation. This could also explain why in Posuk 5 the Torah repeats that there were seventy souls that came to Mitzraim a fact that was reported at the end of Parshas Vayigash. Why was it necessary to repeat this especially since here we do not find the names of the seventy listed as it was in Vayigash. The answer could be that the Torah here wanted to emphasize the fact that they began with only seventy souls and became this multitude of people “Mimenu” from us! (Ohr Hachaim)

(1:10) “Havah Nischachma Lo - Let us outsmart them.” Bereshis Rabbah writes that there was a long standing tradition that Benei Yisroel would overpower Canaan. This was supposed to take place after the Jews numbered six hundred thousand. Pharoh referred to this ancient prediction when he observed the rapid growth in numbers of Benei Yisroel. This is what the Posuk means by “He-nei” (Behold). In other words they began to realize that this prophecy had begun to come true. “Havah Nischachma Lo - Let us outsmart them.” They will move back to Canaan and destroy our Canaanite brothers. They will multiply and join our enemies to wage war against us. The seeds of antisemitism began taking root. They projected these unfounded accusations out fear. The first decree that Egypt made against them was to ban any Jews from leaving the country. The origins of anti-Semitism were formed then and for all times. Just as today we find false accusations made against Israel to sway world public opinion. The first sign of this was when the Jewish people refused to intermarry with the Egyptians. The outcome of this was the decree on the male babies. Their intentions were to extinguish the males so that the female Jews would have no choice but to marry outside of their faith.

   The words (1:10) “Havah Nischachma Lo - Let us outsmart them.” go along with the words (1:12) “ V’Kasher Yanu Osoh Kain Yirbeh - The more they oppressed them the more they increased.” In fact the Gematria of the words ““Havah Nischachma Lo” equal 571 the same as the words promised by Hashem that the Jews would leave “B’rechush Gadol-With great wealth.” “V’Kasher Yanu Osoh Kain Yirbeh - The more they oppressed them the more they increased.” The more they plotted against them the greater they became.

(1:12) “ V’Kasher Yanu Osoh Kain Yirbeh - The more they oppressed them the more they increased.” The Torah writes that “as they afflicted them, so they multiplied.” But Shevet Levi was not subjected to the hard work in Mitzraim that is why even to this day the Leviim are very small in numbers. They didn’t grow like the other jews because they weren't as physically oppressed. The words Ka’asher Yanu- is in the future tense because it means that even in the future whenever someone will afflict the Jews, the Jews will grow and get stronger.

   The Zohar explains that when one must endure persecution the good which may have been mixed with the evil, is distilled from the evil joining other areas that are totally good. By the same token the evil of that mixture joins other areas of pure evil. The Torah here tells us that the more persecution Yisroel suffered the more good was released from what had been only a mixture of good and evil previously. With the release of that good Yisroel merited to have more children. Hence the Torah adds the words “Vechain Yifratz” (and so they spread out).

   Yocheved gave birth to Moshe at the age of 130. When Sarah gave birth she was 90 it was considered a tremendous miracle, but here its not even brought down in the Posukim? The answer is that here by Yocheved (in Mitzraim) every Ledah (birth) was not Derech Hatevah-ie-they were all giving birth to 6 at a time strong and healthy children with many Nissim. By Sarah it was normal times and therefore a woman giving birth at age 90 was considered miraculous.

   (1:16) “Vayomer Beyaledchem - Im-Bain hu Vehamiten Oso V’Im-Bas He V’choyah - He said when you deliver the Hebrew women- If it’s boy, kill him; if it’s a girl, let him live.”

The Gemarah in Sotah says that when the handmaids were told to kill the baby boys and let the girls live they were also told how to tell if it was a boy or girl before the child was completely out of the mother. The reason for this is because they had to justify the death of a child by saying it happened during birth, there is nothing we could have done. So Pharoh told them if the head comes out facing up it’s a girl, face down means its a boy. The Midrash says that the reason for this is man is in his ultimate state while united with a woman, during which the man is on top facing down and the woman is facing up. Also the children were raised by Hashem. After they were born the parents would take them out to the fields and the ground would swallow them up. When the Egyptians would try to kill them they would disappear under ground. That’s why it says at the Red Sea the children were pointing and saying “Zeh Kali” because they recognized Hashem from when they were being raised. This also is why Pharoh said the word “Henei” in Posuk 1:9, because suddenly six children returned to their parents when they became old enough. So where there were one thousand Jews, suddenly there were seven thousand Jews. This cycle kept repeating itself until suddenly “Henei -Behold” Benei Yisroel became a multitude.

     When Moshe was born why was it necessary to put him in the Nile? Why couldn’t they just hide him? The answer is that Miriam wanted the astronomers to think that Moshe was cast into the Nile like all of the other Jewish babies and thereby stop the killing. In fact this is what happened. The astronomers ran to tell Pharoh that the savior of Israel had been cast into the Nile.

   (1:20) “Vayitav Hashem L’Miyaldos Vayorev H’om Vayatzmu M’ode-Hashem benefited the midwives and the people increased and became very strong.” When the midwives refused to kill the male babies Hashem rewarded them. But the verse here expresses that the people increased and became very strong? What connection is there to rewarding the midwives? R.Frand writes that he once heard in the name of R.Eliya that a cousin of his had a premature baby that needed to be in a hospital for several weeks after it’s birth. When the baby was released the father went to R.Eliya to ask how he could express his gratitude to the doctors? He was told that each year on the birthday of the child he should bring him to the hospital and show the doctors and nurses what their efforts accomplished. This is what the Torah is telling us here. The reward for the midwives would be to see the babies they saved grow and become very strong.

   (2:2) Vatizpineihu Shloshah Yerachim-She hid him for three months.” The word for months in this verse is not the usual Chodesh but rather Yerech. This is a word that is more connected with a lunar cycle than a solar cycle. In a lunar cycle we have alternating months of 29 to 30 days. This was to repay the suffering Moshe had to endure being placed in the raging waters of the Nile. Moshe’s rescue from the Nile would therefore fall out on the 6th of Sivan, the day of Matan Torah.

   (2:3) “ Vlo Yochloh Ode Hitzfino-She could no longer hide him.” Rashi explains that Moshe was born premature at 6 months and a day. Therefore after three months Amram remarried Yocheved the Egyptians came looking for him. Why didn’t they think of the possibility of a premature birth? The Daas Zekainim M’Baalei Tosefes explain that Yocheved was already three months pregnant when Amram remarried her. Therefore when Moshe was born prematurely it was only three months after their wedding. When the Mitzriim came to look for the baby, Moshe was already three months old and able to be placed in the basket.

   (2:4) “V’Taisatzav Achoso M’Rochok-His sister stood from afar.” Miriam stood from afar to see what would happen to her brother. Where was his mother? It was Miriam who prophesied that he would be the savior and so she wanted to see what would become of that prophecy.

   Yocheved acted cleverly by placing Moshe in the water. Through this sacrifice she was hoping that the astrologers would thus be fooled and end the drowning of all the Jewish babies. Thereby saving countless Jewish lives. ( R.Bachaya)

   When Pharoh heard that the Jewish savior was about to be born he ordered all babies to be cast into the Nile. He was told that it was unclear if the child was Jewish or Egyptian. The reason for that is because since Batyah raised him as her own child she was viewed in the stars as a his mother. We learn from here that one who raises a child is considered as if she gave birth to it.

(2:5) “V’Tered Bas Pharoh L’Rchotz-The daughter of Pharoh went down to Bathe.”Why would the daughter of Pharoh bathe in public by the Nile? Did she not have a place to bathe in the palace? Chazal say that she went to bathe there because she had been stricken with leprosy. However the moment she touched the baby Moshe she became cured.

   "Vatishlach es Amasah-She stretched out her hand." Chazal say that her hand miraculously extended. The question is what made her stretch out her hand in the first place? She didn't know that a miracle would be performed for her? The answer is that we learn a tremendous lesson from here. When a child is at risk we don't stop to evaluate whether or not we can succeed and give up if the situation seems hopeless. But rather if we sincerely do all that is in our power Hashem will make the impossible possible.

   Why was it necessary for Moshe to have trouble with his speech? Because when the Benei Yisroel heard Moshe speak the words of Hashem they knew that it was coming from Hashem and not from Moshe.

   (2:6) “V’Hinei Hnar Bocheh-Behold the child was crying” Moshe is called a Naar which a child older than an infant. What this means is that he cried like a child older than an infant for all of the children cast into the Nile that were not being saved. That’s why Batya said this must be a Hebrew child, for only the Hebrew child would care for his brothers as much.

   Alternatively this refers to Moshe’s brother Aharon who was standing at the shore. The Gematria of “Nar Bocheh” equal Zeh Aharon Hakohen.

   (2:11) Vayigdal Moshe Vayetze el-Echav Vayar B'Sivlosom Vayar Ish Mitzri Makeh Ish Ivri M'echav-Moshe grew up and went out to his brethren and observed their burdens, and he saw an Egyptian man striking a Hebrew man. Vayifen Koh V'Koh Vayar ki Aiyn Ish Vayech es-H'Mitzri Vayitmineihu B'chol- He turned this way and that and saw that there was no man, so he struck down the Egyptian and hid him in the sand.” When Moshe grew up he left the house of Pharaoh to see the condition of his fellow Jews. “Vayifen Koh V'Koh he struggled with his Egyptian side and his Jewish side and saw Vayar ki Aiyn Ish he saw that there is no man. In other words he understood that a person cannot be two sided. Vayech es-H'Mitzri Vayitmineihu B'chol so he struck down the Egyptian side of himself and buried it in the sand. (Abarbanel)

   (2:14) “Vayomer Achein Nodeh Hadovor-He said indeed the matter is known.” When Moshe took action against the Egyptian who was beating a Jew, someone from Klal Yisroel revealed the matter. The Midrash explains that now Moshe understood why the Jews deserved to suffer so. They were tale bearers. The question is why is this the reason for their suffering? There were many other sins committed by the Jews that had sunk them down to the 49^th level of Tumeh? The answer is that Hashem created the world to operate Midah Keneged Midah (measure for measure). What this means is that a person is only punished through the same act with which he sinned. If that person never spoke badly about anyone in his entire life, the accusing angel can never say anything bad about that person when he stands in judgement. Therefore only through Loshen Horoh can the prosecutor accuse them. If not for their evil speech no mouth would ever have been opened against them.

(2:21) “Vayoel Moshe Losheves es Ho’Ish-Moshe desired to dwell with the man.”Moshe thought that he would be safe with Yisro since Pharoh treated “Priests” well. Due to the fact that Yisro had seven daughters, Moshe knew he would be accepted.

Moshe lived two thirds of his life among gentiles. He had to set the example for every Jew to follow. People might say “I can not be like a Moshe, I was not raised by the Gadol Hador. The response is that Moshe was cut off from his people at childhood. Only from his inner strength did he become the “Man of G-d.”

   How could Moshe be the one to bring down Pharoh when he owed him a tremendous debt of gratitude, so much Akoras Hatov? Moshe was raised on Pharoh's lap? However Hashem is the true Judge of man. When Pharoh forgot the Akoras Hatov he owed to Yosef, for saving not only his country but the world. Measure for measure he was repaid by having the very child he raised not exhibit Akoras Hatov to him as well.

   (2:23) “Vayomos Melech Mitzrayim Vayianchu Bnei Yisrael Min H’Avodah-And the King of Egypt died and the Jewish people sighed from their work.” What does the death of the King have to do with he Jewish people sighing? The Egyptians knew that if the Jews would cry to Hashem He would answer their prayers and free them from slavery. Therefore they made the Jews work extremely hard. Whenever a supervisor would see a Jew crying, he would beat him.

But when Pharoh died all of the Egyptians attended the funeral leaving the Jews to cry out to Hashem.

   (2:25) “Vayar Elokim es Benei Yisroel Vayeidah Elokim-Hashem saw the children of Israel and Hashem knew.”Hashem saw what was apparent. How the Egyptians tormented the Jews openly, but more than that, Hashem knew that which was not readily apparent. He knew how the many private indignities the Egyptians inflicted upon them affected their lives and disrupted Jewish family life, an intimate persecution of which only Hashem could know.

   The words Vayar and Vayeidah equal 307 in Gematria the same as the words “Bein Hashem Ubein Ha’Olam- Between Hashem and the world”5

   (3:2) “V’Hinei H’Seneh Bo’er Bo’aish V’Hasneh Einenu Ukal-The bush was on fire but the bush was not consumed.” This is a metaphor for Yisroel. We have endured centuries of suffering (fire) but remain not consumed.

   (3:18) “V’Atoh Nailcha-Nah Derech Shloshes Yomim Bamidbar V’Nizbecha L’Hashem Elokim-And now please let us go on a three day journey in the wilderness, and we shall bring offerings to Hashem our G-D.” The question is why did Hashem use such devious methods against the Mitzriim? First he had Moshe speak to Pharoh about a three day religious holiday as well as borrowing the gold and silver from the Egyptians with no intention of ever giving them back?

   The Gemarrah in Sotah 11 relates how the Egyptians had cleverly entrapped Benei Yisroel into slavery. They began by rallying the Jews to special duties that were reserved for aliens. Next they secretly ordered the midwives to kill all the newborn males, before the mothers had a chance to realize what was happening. Lastly, the Egyptians were ordered to drown all young Jewish males wherever they might be found. When the Egyptians realized that the king had loosened the restrictions they broke into Jewish homes at night, kidnapped their sons and immediately drowned them.(Ramban)

   Hashem uses the Midah of “Measure for Measure.” Just as the Mitzriim acted deceitfully so to Hashem gradually brought them into their own trap. First he had Moshe speak to Pharoh about a three day religious holiday. Then gradually they became drawn into following them to the Red Sea by borrowing their gold and silver. The Egyptians thought that if Benei Yisroel really intended to steal their valuables, they would have done so, when they had the opportunity during the three days of darkness.

   (3:16) “ Pokod Pokadity - I will surely remember you!.” When Hashem spoke to Moshe by the burning bush he gave him a sign that the Benei Yisroel would accept. The words “Pokod Pokadity” would be used by the person who would deliver Yisroel. But if this was given over from generation to generation what kind of sign could it be if everyone knew it? The Ramban asks this question and he answers that it was told over that only the true savior would use this phrase.

   The Gur Arye questions this answer because throughout history we see that there were many false prophets who claimed to speak the words of Hashem. Why should this be different? Instead he suggests that this is the reason why Moshe had to be removed from his parents’ home at such an early age. Having grown up in Pharoh’s house this Mesorah could not have been handed down to him. He therefore would not know about it.

   This Loshon of “Pokod Pokadity” is used because the word “Pokod” is a term used at times for bad and at times for good. When Sarah is informed that she will have a baby the words “Pokod es Sara” is used. When Hashem will remember the sins of the father. The term used is “Pokod es Avon Avous”. Here the word is used because we know that there will be both bad and good. For every negative act that was done to the Egyptians a comparable positive act was done for the Benei Yisroel. This is why the term of Pokod is used here. In addition the fact only one fifth of the nation went out shows that the remembering (Pokod) was both good and bad. It was good for those Jews who followed Hashem and bad for the ones who did not.

   According to the Baal Haturim the word Pokod equals 190. The meaning behind this is that only the true redeemer would know that length of the servitude, which was foretold to be 400 years, would be shortened by 190 years. Thus the meaning of this secret phrase reads “Pokod=190, Pokadity I will remove.” Only the true redeemer could explain this phrase to mean the time of redemption has arrived! The Gematria of the phrase Pokod Pokadity is equal to the phrase “Ki Ase Kaitz Higiya-The time of the redemption has arrived.”(778)

   The fact that Moshe had difficulty speaking was a factor in proving him to be the true savior. He had difficulty with the letters “d t l n th.” Therefore the phrase “Pokod Pokadity” would have been virtually impossible for him to pronounce clearly. When Moshe said the words with perfect clarity, the people knew that he was sent by Hashem. (Meam Loez)

   (3:11) “ Vayomer Moshe el H’Elokim Mi Anochi-Moshe said to Elokim “who am I" The use of the word "Anochi" instead of the usual "Ani" indicates that Moshe was asking "what became of the promise made to Yakov when Hashem said "Anochi Imo B'Tzorah-I will be with you in your troubles" and take you out of Egypt? Moshe is asking "Mi Anochi?" Where is G-D? (Shemos Rabbah)

   (3:11) “ Vayomer Moshe el H’Elokim Mi Anochi Ki Aylech el Pharoh V’chi Otzi- Moshe said to Elokim “who am I that I should go to Pharoh and that I should take them out?” When Moshe said “Me Anochi Vechi Otzi” who am I to speak with kings and with what merit should they go out? Hashem answered him that they will in the future serve me on this mountain and receive the Torah. But how can this be an answer? We learned with regard to Ishmael that Hashem judged him as he was at that time. Even though his descendants would kill Benei Israel. We see that a person is not judged by his future actions but rather as he is now. So how could Hashem say that he will take them out of Mitzraim now because in the future Benei Israel would accept the Torah on this mountain? The answer is that Hashem does a tremendous Chesed for Israel. When it’s something bad he does not judge them on something they have not yet done. But if it’s something good he counts it as if it was already done.

   Why was it that Moshe thought the Benei Yisroel would not listen to him? Hashem said they would listen? Moshe heard Hashem say that he would harden Pharaohs heart and that Pharoh would not let them go. If after appearing before Pharoh and he would not listen how can I expect Benei Yisroel to listen?

The Arizal writes that Moshe was a Gilgul of Hevel. Why did Hevel deserve to die? When Hevel brought a sacrifice to Hashem he knew it was accepted because a fire came down and consumed it. Hevel stared at this fire and did not turn away. This is the reason he deserved to die. Moshe was the Tikun of this act because when Moshe first came to the burning bush he turned his face away so as not to gaze at the Shechina. This is alluded to in the very name of Moshe Mem, Shin, Hey. From (min) Shes and Hevel. The argument that Kayin and Hevel had is not mentioned in the Torah but the Midrash says that Kayin was born with a twin sister Hevel was born with two sisters. Kayin thought that he should be the one to have two wives since he was the Bechor. So he killed Hevel. The Seforim write that Tziporah was the Gilgul of that sister. So Moshe, by marrying Tziporah, fulfilled what was denied to Hevel. The name Tziporah equals in Gematria the word L’Moshe. Yisro was the Gilgul of Kayin as we learned in the Midrash, Yisro was an adviser to Pharoh.

   When Moshe was a baby he would play in the presence of the king. Once while playing he removed the crown from Pharoh and placed it on his own head. Bilam, who at the time was an adviser, told Pharoh that this child was the future Jewish savior foretold by his astronomers and he must dispose of him before he takes over the kingdom. Yisro advised Pharoh to test Moshe with a diamond and a glowing coal. This saved Moshe’s life so it comes out that the Gilgul of Kayin fixed this Chet with the Gilgul of Hevel.

   (3:22) “V’Shoalah Isha Mishechentah U’Migoras Baisah Klei Kesef Ukilei Zahav Usimolos V’samtem al Benechem-Every woman shall ask of her neighbor and those who dwell in her house, silver, gold and raiments and you shall put them on your sons and daughters.

When the women were hiding their newborn babies they would offer gifts to the Egyptians to keep them from reporting the births. Now they were asking for those gifts to be returned.

The Oznayim L’Torah writes that the parents should not feel it immoral to take from the Egyptians and hide what they were doing, rather they should place them on their children to show how those Egyptians who exposed their hiding places were now being paid back.

   (4:1) “Lo Yishmu B’Koli-They will not listen to my voice” But Hashem said they would listen? Moshe did not argue that Israel will not believe in Hashem, he argued that Yisroel will not believe that I spoke with Hashem. We see this from the words exchanged between Moshe and Hashem.

(B’Koli vs L’Koli) In 3:18 Hashem says “V’shomu L’Kolecha-They will hearken to your voice.” This means they will hear in your voice Hashem’s words. L’Koli implies the words coming from a higher authority. However in this verse the words are “Lo Yishmu B’Koli.” B’Koli hints that the words are mine not Hashem’s. This means that the words are coming from your voice, not from a higher authority, Hashem.

   (4:2) “Vayomer Aylav Hashem Mahzeh B’yadeha-Hashem said to Moshe What is in your hand?” The word “Mazeh”is written as one word but read two, which can be understood as “Mi Zeh-from this.” From this rod you deserve to be punished for slandering Yisroel, saying they will not believe. If not for this skepticism the signs would have been unnecessary and Moshe would have been able to inspire the nation through his prophecy and conviction. Thus the rod served a dual function. It helped Moshe perform the miracles plus it turned into a snake to remind him that he slandered Yisroel. Later it even became the instrument of his sin striking the rock twice and becoming denied entry into the land.

   (4:9) “V’hoyo L’dam B’yabosheh-And it will be blood on the ground.” Moshe was given the additional sign of turning water into blood. Why was this needed? Seeing blood sends a serious message. This was not going to be some magic trick or slight of hand. Often the mere sight of blood can cause a person to faint. Hashem wanted the Jews to know that Moshe was coming to avenge the innocent blood of those cast into the Nile. This would send a stark message that Elokim would be working in the capacity of strict justice and that all of their years of oppression would be avenged.

   (4:14) “Vayichar Af Hashem B’Moshe Vayomer Halo Aharon Achicha Ha’Levi- The wrath of Hashem burned against Moshe and he said “Is there not Aharon your brother the Levite?” Whenever the Torah uses the phrase “Wrath of Hashem” there are consequences involved. Here Rashi points out, that the use of the word “Ha’Levi” implies that Moshe lost the opportunity to be the Kohen Gadol. Moshe was projecting his own inadequacies on to his brother. Moshe’s reasoning for refusing the position of leader was due to the fact that he felt his older brother was more deserving. Had Moshe been passed over for a younger sibling he would have felt resentment. However Hashem testifies that this was not the case. Aharon was coming out to meet him and held no reservations about Moshe leading the nation. This Lev Tov was a trait Moshe lacked and was essential for the priesthood thus it was taken from Moshe.

   (4:17)“V’es Hamateh Hazeh Tikach B’yadecha-And this staff shall you take in your hands.”

The staff that Moshe took with him was one of the ten things created just before the first Shabbos in the twilight of creation. Adom handed it down to Noach and it survived the flood. It was further passed on to Avraham, Yitzchok, Yakov and Yosef. After Yosef’s death it became part of Pharoh’s treasure. Yisro, who was one of Pharoh’s advisors, knew there was something unique about it and took it with him when he left Egypt. He placed it in the ground in Midian where no one was able to remove it. Only the savior of the Jews would be able to remove it from the earth. Moshe came to Midian and recognized the engraving on the staff to be Loshon Kodesh. Engraved on the staff was one of Hashem’s mystical names plus an abbreviation of the Ten Plagues that Hashem was to bring to Egypt. Also engraved on the staff were the names of the Patriarchs, the Matriarchs and Yakov’s twelve sons. Although being made of sapphire, it was quite heavy, however Moshe was able to lift it with one hand. This indicated to Yisro that the savior of Israel had arrived. Only someone who could carry the history of a nation with him, would be worthy of that role. He then gave his oldest daughter to him for a wife.

   (5:7) “Lo Sosifune” At the end of the Parsha Pharoh tells Benei Yisroel that they will have to produce the same amount of bricks as before but they will no longer be given straw to make the bricks. For this Pharoh was later punished Midah Kinegged Midah. When he finally agreed to let Yisroel go Hashem hardened his heart. His Bechira was taken away. This is what Pharoh did to Benei Yisroel by taking away the straw he was making it impossible for them to accomplish their task. As we see in the next Posuk they weren’t able to meet their quota. In essence their Bechira was taken away. This is what allowed Hashem to prevent them from falling into the fiftieth gate of Tumah. The letters of the words “Lo Sosifune” can be rearranged to spell Lo es Sof Nun-the end will not be Nun (50) meaning in the end they will not fall into the fiftieth level of Tumeh Hashem took away their free choice.

   At the end of the Parsha the Posuk says Benei Yisroel spread out all over Mitzraim to gather straw. The word used is “Vayofetz” the same word used by the generation of the tower of Bavel. When Hashem spread out the Dor’ Hafloga the word used is also “Vayofetz”. The Arizal says that this was a Tikun for that generation. Benei Yisroel are the second edition of the original man. "Atem Keruyim Adom-You are called Man" Their mission in this world was and is to correct the failings of the previous generations. Now a process had begun that would culminate in the Ten Macos which paralleled the Ten Mamoros through which the world was created.

   Perhaps we can suggest that the reason Hashem made it harder for Benei Yisroel at the end of this Shibud was to weed out those who really had Emunah from those who lacked true Emunah. Also to bring out the underlying viciousness of the Egyptians for they would harass the Jews whenever they were found searching for straw in their fields. This was done so they could not later complain about the plagues befalling them by saying "It was Pharoh who refused to let you go, we did nothing to deserve this?" So through this “Mekoshesh Kash” Benei Yisroel brought out the true nature of the Egyptians. In essence they were gathering the Tumah of the Egyptians. This is hinted in the word “Likoshesh” which equals 730 the same as the word “Titzuraim” which means to harass.

   (4:22) Koh Omar Hashem- Beni Bechori Yisroel-So said Hashem my first born son is Israel.” When Pharaoh refuses to let Yisroel go Moshe is to tell him that Israel is his firstborn son? What relevance does this have here? Besides how can Israel be considered firstborn when they were in fact the last nation of that time to emerge? Rashi says that this is where Hashem confirmed Yakov’s taking of the firstborn rights. The Maharal explains why here is the place to mention this. By Yakov taking the firstborn rights KlalYisroel is able to be the firstborn of the nations. The Chasam Sofer adds that just as Shabbos was the culmination of creation, it was the goal of the original plan. In other words although it was the end, the completion of creation, never the less it was the purpose of creation. So too Klal Yisroel although last on the scene was the purpose as well.

   (4:23) “Henei Anochi Horeg es-Bincha B’chorecha - Behold I shall kill your firstborn son.”

Why is this prophecy told here a full twelve months prior to its happening? It appears that Hashem wanted to supply Moshe with some information which would temper any disappointment he might have at the long drawn out process of the broken promises by Pharoh. With this knowledge Moshe now knew that until he saw the Makos Bechorous there was no reason to believe that Pharoh was ready to give in or that Hashem was finished with him.

( Ohr Hachaim)

(5:19) “Lo Sigru M’Livainim-Don’t diminish the quota of bricks.” The word for bricks L’vainim can also be read L’Beinim - To Bonim as in children.The Midrash explains that if they were short bricks the were forced to substitute a child in place of a brick in the wall.

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Written by: Boruch Fischlewitz

Category: Torah

Created: 21 December 2023

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(44:18) “Ki Kimocha K’Pharoh-For you are just like Pharoh.” Rashi says that just like Pharaoh was smitten with plagues when he detained Sarah, so too you will be smitten. Pharaoh was smitten because he had illicit intentions towards Sarah. Yehudah thought the same of Yosef. He thought, as it says “he had his eyes on him” that since Binyamin was handsome like his brother, he had illicit intentions towards Binyamin.
(44:23) “Im Lo Yaired Achichem H’Koton Itchem Lo Sosifune L’rios Ponay-If your youngest brother does not come down with you, you will not see my face again.”
The letters of the phrase “Lo Sosifune” can be arraigned to read “Lo es Sof Nun-The end will not be 50” If Binyomin does not come down we will never reach the 50th.
(45:1) “Vlo-Yochol Yoseif L’hisapaik-Now Yoseif could no longer contain himself.” Why should Yosef have had to contain himself any longer? Yehuda had just offered to take his brothers place, proving that they had repented from the sale of Yosef. What else was there left for Yosef to get out of his brothers? The Shem M’Shmuel writes that Yakov thought that he would witness Techiyas Hamaisim in his lifetime. Once Yosef was born and his dreams of having his brother’s bow down to him were revealed, Yakov assumed that Yosef would be the one to end the foretold Egyptian exile. Had they done that and accepted Yosef as the leader of Beni Yisroel he would have been able to deflect some of the servitude they were destined to endure. Now that they had come down to Mitzraim and fulfilled that part of the dream, Yosef was trying to prolong their ordeal as long as possible. Every moment of torment would mean years of servitude removed from the future nation.
(45:1) "Vayikra, Hotziu Kol Ish Mayolaye-He called out "Remove everyone from before me." Yosef is poised to reveal himself to his brothers. What happened to the ban imposed by them not to reveal all that transpired in Yosef's sale? For twenty two years Yosef had kept silent, not attempting to contact his father, and now he speaks out? Tanchuma Yashan mentions why Yosef wanted no one present when he revealed his identity to his brothers. The ban restricted disclosure to any outsiders. But once the following dialogue took place and the brothers agreed to reveal Yosef's whereabouts to their father, the ban was de-facto annulled.
(45:1) "Vayikra, Hotziu Kol Ish Mayolaye-He called out "Remove everyone from before me." The Midrash Tanchumah relates the dialogue between Yosef and Yehudah as follows. (44:20) “V’nomar el-Adoni Yesh Lanu Av Zokein…V’Achiv Mase-I said to my master we have an aged father and a brother who died.” Yosef confronted him saying “ Did you not say this one’s (Binyomin) brother is dead? Well I have acquired him as my slave, I will call him in here right now! He began calling out “Yosef son of Yakov come here! Yosef son of Yakov come in here and speak to your brothers who sold you!.” At which point the brothers began looking to the four corners of the room for Yosef to appear. Yosef said “ Why are you looking around for Yosef? I am Yosef!” With that their Neshamas left them and they could not answer him. Everything had suddenly become clear. All of the questions became answered as though the dawn broke and now the sun revealed the new day. The Gematria of the phrase “Ani Yoseif H’ode Avi Chai- I am Yosef is my father still alive?= Vayehe Boker-And it became daybreak.” (333) Just as the morning light removes all shadows and doubt, so too now everything became clear.
(45:1) "Vayikra, Hotziu Kol Ish Mayolaye-He called out "Remove everyone from before me." At this point Yosef began to speak to his brothers in Loshen Kodesh without the use of an interpreter. Really Yosef could have used Loshen Kodesh all along. It was not uncommon for the rulers to be fluent in Hebrew. Unlike other languages that have only one connotation, Loshen Kodesh can be comprehended on many levels. Concepts like Gematria and Notrikin exist only in Loshen Kodesh. But the Chasam Sofer points out an interesting characteristic of Loshen Kodesh, which is that it is impossible to successfully lie when spoken. One can tell from the speaker's profile, the expression on his face, if he is telling the truth. Therefore when Yosef was compelled to falsely accuse his brothers of spying, he arranged for an interpreter to address them so that they would not be able to detect that he was lying. What did Yosef finally convey in this first statement of Loshen Kodesh? He said "Ani Yosef Haode Avi Chai?-I am Yosef is my father still alive?" This was the climax of the entire episode of Yosef's sale, which began with Parshas Vayeshev. There it said "Vayeshev Yakov B'eretz Migurei Aviv-Yakov dwelt in the land of his fathers sojourns." The Gematria (in Mispar Katan) of Ani Yosef Haode Avi Chai equals the words Vayeshev Yakov B'eretz Migurei Aviv. All of the events had come full circle.
(45:2) “Vayitain es Kolo B’Bchi V’Yishmihu Mitzrayim Vayishma Beis Pharoh- He cried in a loud voice, Egypt heard and Pharoh’s house heard.” After Yehudah’s impassioned plea to Yosef the Torah tells us that Yosef could not contain himself any longer and emptied the room in order to reveal himself to them. But before he does he cries out in a loud voice, so loud that all of Egypt heard! What was it that Yehudah said to him that triggered such a response? The Sifsei Kohen writes that that these were the cries of Teshuva. Yosef at that moment was over whelmed by grief and regret for the trouble he put his father through all these years. After being released from the Egyptian prison, he did not contact his grieving father to let him know he was still alive. And even when his brothers came to Egypt, he did not reveal himself to them and caused his father even more grief by forcing them to bring Binyamin. The question then is why, in fact did Yosef not contact his father? And why did he suddenly regret it all after hearing Yehudah’s plea? It might be that all along Yosef thought his brothers sold him with Yakov’s consent. We know that Yakov appeared angry at Yosef and was critical of his dreams of leadership, and was even sent to check on his brothers, who immediately threw him into a pit filled with scorpions and snakes! Yosef couldn’t imagine that his brothers would act without the support of their father. All of these events led Yosef to the wrong conclusion that his father, together with his brothers, decided he should be sent away. Therefore Yosef did not contact his father all of these years.
But when Yosef heard Yehudah’s plea explaining why he did not want Binyomin to go to Mitzrayim. That he had been told his brother was devoured by by an animal and if he were to lose the only other son of his beloved wife Rochel he would leave this world bereaved, Yosef realized his mistake and that his father did love him all a long. He cried out in Teshuva a penetratingly loud scream heard throughout all of Egypt. He then revealed himself to his brothers and asked “Is my father still alive? Could he have possibly survived all of the grief I have put him through?”
We learn a very meaningful lesson from this. Just as a father will always want a relationship with his child and will always love his child, likewise Hashem our father will always want a relationship with us and always loves us even when we think He doesn’t want us anymore.

(45:3) "Ani Yosef Haode Avi Chai?-I am Yosef is my father still alive?" Yosef had been talking to his brothers about his father all along how could he wonder if his father is still alive now? The answer is that Yosef saw that Yehudah lied to him when he said that Binyamin's brother died. So maybe he lied about his father to gain sympathy from Yosef.
According to the Beis Yisroel, Yosef's question was rhetorical. Yehudah had just pleaded that Binyamin be released, arguing that his father Yakov was extremely devoted to him, and that should they be separated, Yakov would surely die. But Yakov was equally devoted to Yosef if not more. Therefore when Yosef finally revealed his identity he asked them "Is my father really still alive?" If you are so concerned for my fathers welfare, why weren't you worried when you sold me to slavery? With this strong accusation the brothers could not answer him.
Another Pshat in Yosef 's question is that Yakov originally had a mission in this world which he completed. He not only reached his potential but even surpassed it to the extent that Hashem gave him a new name and mission. Yakov's mission was to take every aspect of the the physical world and instill Kiddusha into it. Having completed this after the battle with the Sar of Essav he was given a new mission that of a spiritual nature. With this new mission came the name Yisroel. The Posuk says (35:10) "Lo Yikarai Shimcha Ode Yakov Ki Im Yisroel." The word Ode is used. This means to say that from now on Yakov has an additional mission in this world. He has a Neshama Yisera, an additional soul, so to speak. He has this Ode added to his life. This duality was to be passed on to his descendants.
The brothers knew there was to be twelve of them to form the basis of Klal Yisroel. But they didn't know if, like their grandfather Avraham who had a Yishmael that was cast out and Yitzchok who had an Essav cast out, if one of them was to be cast out? They looked at Yosef as an attempt to be Mored B'malchus. Yehudah was the one who was meant to have the Kingship descend from him. But now Yosef came along and told of his dreams. They didn't know if he had this duality like Yakov. In fact Yosef's name comes from being Mosef (to add) Kiddusha. In order for him to have survived in Mitzraim he had to constantly be Mosef Kiddusha. He could not remain at status quo, for then he would be falling behind. The forces of Tumah were tearing at the walls of his existence. He had to keep from being swept along and swallowed up by it. So when the brothers finally showed Yosef that they no longer were jealous brothers, that they were in fact even willing to give up their lives for one of their own, then he revealed himself to them by saying "Ani Yosef Haode Avi Chai." In other words the Ode of my father is still alive in me. You were wrong. And this fact is confirmed by Yakov himself later (45:28) after seeing the wagons (Agolos) sent by Yosef, immediately following the revival of his spirit, the Posuk reads "Vayomer Yisroel Rav Ode-Yosef Beni Chai-Yisroel said How great! My son Yosef still lives." Or the Ode of my son still lives.
This could also explain why the entire story here is laced with duality. Yosef has a dream, then it says (37:9) Vayachalom Ode Chalom. He had another dream. The double dreams of the baker and wine steward. The two dreams of Pharoh. The extra two years of prison for Yosef. Even sending the brothers back twice to their father. Everything revolves around the Ode, the duality, the Neshama Yesera.
(45:3) "Vayomer Yosef el-Echov Ani Yosef-And Joseph said to his brothers I am Joseph". When Yosef revealed himself to the brothers he told them to come close to him. Rashi says that he showed them that he had Bris Milah. But how is this a proof? All of Mitzraim had to undergo Bris Milah in order to receive food? But that is exactly the point only those who came to buy food were required to perform Milah. Yosef was the viceroy he should not have had to perform Milah for food. He therefore must be Yosef.
According to the Maharal it would be inconceivable for Yosef to have revealed himself in front of his brothers. But rather he maintains that Yosef called them near and told them that he was the one who instituted this law of Mila in Mitzraim. That was the greatest possible proof that he was Yosef.
(45:4) “Vayomer Yosef Geshu Nah Aylai- And Yosef said approach me.”The Kli Yakor writes that he showed them the Bris Milah with which he wished to demonstrate his righteousness. He remained steadfast in the most immoral region of that time. We know that Israel was redeemed in the merit of four things. They didn’t change their names, nor their language, they distanced themselves from immorality and did not speak slander. Yosef revealed to them these merits that would enable Yisroel to be redeemed. He uttered the words “Ani Yosef” even though Pharoh changed his name to Tzafnas Paneach he remained Yosef. He retained his language by saying “Ki Pi Hamidabaer Aleichem”while revealing himself to his brothers. He demonstrated his conquering immorality by saying “Geshu Nah Aylai” and he refrained from slander when he said “Hotziu Kol Ish Mei’olai” so as not to slander his brothers. He never even told his father what his brothers had done. For had Yakov been aware of their sin, he surely would have commanded Yosef to forgive them before he died.
(45:9) "Koh Omar Bincha Yosef Somani Elokim L'adon L'kol Mitzrayim-So says your son Yosef Elokim has made me a ruler over all of Egypt." Why would Yakov be interested in the fact that Yosef was ruling Egypt? The only thing that he was concerned with was Yosef being alive! The Alshich changes the flow of the Posuk to read "Somani Elokim L'adon L’ kol Mitzrayim- I have placed Elokim as master over all of Egypt." Meaning that in all of Yosef's endeavors he would always place Hashem first. When Pharoh said he had heard that Yosef was able to interpret dreams Yosef's reply was that Hashem will reveal what hidden message was contained in the dreams. In the later narrative we see that when the brothers returned to their father they said (45:26) "Ode Yosef Chai V'Chi- hu Moshel B'chol Eretz Mtzraim-Yosef still lives and he rules over Egypt" to which we see it says that Yakov did not believe them. They didn't tell over Yosef's exact words. They didn't include Hashem's name. But the next Posuk says that they then said over all of the words of Yosef exactly as he originally said them. At which point Yakov's spirit was revived and he believed.
(45:9) "Vayomer Yosef Ridah Aylai-Yosef said come down to me." Earlier we find a similar phrase when Yakov tells his sons to go down to Mitzraim he uses the word "Ridu" why this change? Rashi says that the word "Ridu"has the numerical value of 210 which were the number of years they would actually spend in Mitzrayim. Here two years had already passed so the word "Ridah" can be used as it has the numerical value of 208.
(45:10) “V’Yoshavtah B’eretz Goshen-You will dwell in the land of Goshen.” What was unique about the land of Goshen? Why was it chosen as the place for Benei Yisroel to be exiled to? Earlier in Parshas Lech Lecha when Sarah was taken by Pharoh, she received gifts as compensation. The gift she was given was this land of Goshen. In thus doing the King relinquished not only the physical land but the spiritual as well. There was a spirit of holiness in that area because of Sarah’s ownership of the land. The influence of Egypt’s guardian angel has no effect in this area. (Meam Loez)
(45:14) "Vayipol Al-Tzavrei Binyomin-Achiv Vayevch U'Binyomin Bochoh Al-Tzavorov-Then he fell upon his brother Binyomin's neck and wept and Binyomin wept on his neck." Rashi says that they cried over the future destruction of the Beis Hamikdosh. Yosef wept about the temple that was to be built in Binyomin's portion and Binyomin wept about the Mishkon that was to be built in Yosef's portion. The question is why cry now over events two thousand years in the future? "Lo Yochal Yosef L'Hisapek-Yosef was unable to restrain himself." What purpose was there to hold back from revealing himself any longer? The brothers had already proven their unity in being willing to sacrifice themselves for each other. Why should Yosef continue his charade? The Sefas Emes explains that the punishment Heaven metes out for a persons transgressions is exact. Yosef was careful not to extract greater punishment than they deserved. He sought for them to atone for his sale, no more no less. But just shy of a few more moments, Yosef could no longer hold out. The extra drops of misery that they would have experienced, had he held himself back, had to be paid. It was paid years later when the Asarah Harugei Malchus, the Ten Martyred Tanayim were brutally murdered. Added to that was the destruction of two Batei Mikdosh and the two thousand year exile which we continue to endure. This is why they now both cried.
(45:22) “L’kolam Nosan L’ish Chlifos Simolos-To each of them he gave a change of clothing.” What is the significance of giving each of the brothers a change in clothing? Yosef wanted them to appear as nobility. After all they were his brothers. However they had torn their clothing when Yosef’s goblet was found in Binyomin’s sack. Yosef therefore replaced the torn garments for them to not appear ragged.
(45:23) "Uliaviv Sholach Kizos-And to his father he sent the following." When Yosef sent presents to his father it says he sent old wine amongst the gifts. Rashi says that older people appreciate old wine. One of the reasons for this is that as a person ages they tend to feel less useful. Old wine represents the thought that some things better with age. But what Yosef was saying with this gift was based on a Chazal that says if a person becomes haughty his wine turns to vinegar. Since this wine had not turned it showed that Yosef was still the same as when he left. The word for wine that has soured is Chometz. The difference between wine (Yayin) =77 and vinegar (Chometz) =144 is 74 in Gematria. 74 equals Ai'ed (ayin daled) or witness. These are the same letters that are enlarged in Kriyas Shema. This could also be the reason Yakov didn't cry when he met Yoseif but instead, according to Rashi was saying Shema.
(45:26) “Vayofog Libo Ki lo-Hemin Lohem-But his heart rejected it, for he could not believe them.” The Torah tells us that when the brothers came to tell Yakov the news that his beloved son Yosef was still alive, he initially did not believe them. It was only later after seeing the wagons and they related everything that Yosef said, that he realized that they indeed told the truth. Yakov's initial disbelief seems difficult to understand. This would have been a very cruel joke to play on their father. Why would they make up such a story? R.Shlomo Breuer proposes a theory to explain this. We know that Yakov mourned for twenty two years. He was unable to accept consolation after Yosef's disappearance. Normally bereaved relatives eventually return to themselves for in human nature there is the capacity to forget and thereby overcome the pain of losing a loved one. In Yakov's case, however, he could not be consoled for Yosef had not really died. Yakov was aware of this. He knew that if he was unable to be consoled it meant that Yosef was still alive. Why then did he mourn? The reason was because if Yosef was alive he was living apart from his family among idol worshipers. There would be little hope that a seventeen year old boy alone in a corrupt foreign land would remain loyal to his father's heritage. Every moment he was away was more of a reason mourn.
This could also explain why Yakov later says (46:30) “Now I can die after seeing your face.”
Yakov knew how to read a person’s face and see if they were a sinner. He could not believe that Yosef remained righteous until he saw his face.
(45:27) Vayar es-HoAgolos Asher Sholach Yosef Losais Oso Vatchi Ruach Yakov Avihem-He saw the wagons that Yosef sent to carry him, and the spirit of their father Yakov was revived.” When Yakov sent Yosef to Schem he taught him the laws of escorting a person who is embarking on a journey. To be M’lave a person affords him spiritual protection. If a corpse is found outside a city, the leaders of the city proclaim that they were not negligent in escorting the traveller. These are the laws of Eigle Arufa. So If Yakov fulfilled his duty in escorting his son Yosef, why did so much harm befall him? We may suggest that from here we learn that we do not always see how Hashem works for our benefit. Yosef went through much hardship along the way, but in the end Hashem was protecting him all along.
(45:27) Vayar es-HoAgolos Asher Sholach Yosef Losais Oso Vatchi Ruach Yakov Avihem-He saw the wagons that Yosef sent to carry him, and the spirit of their father Yakov was revived.” What was it about the wagons that caused Yakov’s spirit to come alive? The Midrash writes that at the time when Yakov sent Yosef to report on how his brothers were doing in Shechem, he planted Cedar trees telling Yosef that he foresaw how one day these trees would be needed for the building of the Mishkon. Now, twenty two years later Yakov sees these wagons that Yosef sent and realizes that they will be used to transport the now large Cedar trees down to Egypt. He understood that Yosef remembered his fathers last teachings.
(45:28) “Vayomer Yisroel Rav Ode Yosef Beni Chai-Yisroel said How great my son Yosef Still lives.” The Trumas Hadeshen explains the word “Rav” to be referring to Essav as in (25:23) “V’Rav Yaavode Tzoir-And the Elder shall serve the younger.” This occurred when Rivka was informed that she was carrying twins. Here it implies that Essav should be aware that Yosef still lives. This is very relevant, as Yosef is Essav’s overpowering adversary, as per the verse in Ovadiah 1:18 “V’hoyeh Beis Yakov Aish U’veis Yosef Lehovoh Uvies Essav L’kash-The house of Yakov is fire, the house of Yosef is flame and the house of Essav is straw.”
(45:28) “Eylcha V’Arenah B’terem Omus-I shall go and see him before I die.” Yakov intended to go alone to Mitzrayim without the entire family and then return. He did not wish to bring the entire family to such a place. But Hashem (46:3) assured him that He will go with him and that “Yosef Yosis Yodo al Aynecha-Yosef shall place his hand on your eyes.” This is an illusion to the placing of the hands upon our eyed when reciting the Shema. The meaning behind this is that what you think you see is not the reality of how Hashem views the world. Yakov wanted to spare his children the experience of Golus, but Hashem had other plans.
(46:1) “Vayizbach L’elokai Aviv Yitzchok- He offered sacrifices to the G-d of his father Yitzchok.” Why does the verse refer here to Hashem as the “G-d of his father Yitzchok?”Was Hashem not the G-d of Avraham and Yakov as well? Yakov dreaded the thought of going into Golus. He prayed to Hashem for guidance by recounting the name of his father Yitzchok who was forbidden to ever leave Eretz Yisroel, in the hope that he might be spared that fate. (Kidushas Levi)
What was Yakov doing in Beer Sheva? On his journey to meet with his son, he stops at the border where his father was refused permission to leave Eretz Yisroel.
(46:2) “Vayomer Elokim L’Yisroel..Vayomer Yakov Yakov-And Hashem said to Yisrael..And He said Yakov Yakov.” Why is Yakov, at first referred to as Yisroel and then Yakov? Heading into exile removes the royal status that the name Yisroel implies. The name Yakov is therefore more suitable for this descent for it denotes a certain humbleness.
(46:5) “Vayokom Yakov-Yakov rose.” Yakov was at the crossroads of the the first of many exiles. His descendants would begin thousands of years of wandering to all corners of the earth enduring much persecution. This weighed heavily upon our father Yakov. With great effort he had to muster up all of his energy to continue.
(46:6) "Vayavou Mitzroyma Yakov V'kol Zaro Ito-And they came to Mitzraim Yakov and all his offspring with him." The Torah tells us that Yakov went down with all his descendants to Egypt. Then it says his sons and his sons sons, his daughters and his daughters sons and all his seed. If it says all his descendants why repeat sons and sons of sons? Also what daughters are they referring to? They aren't mentioned as part of the seventy that went down to Egypt? It could be that the daughters referred to here is Dinah alone. It is common for the Torah to use the plural form. The Or Hachaim writes there is a difference between the ones who went down with Yakov and the ones who he brought down. Some went voluntarily and others were brought down unwillingly. That is why it says first in Posuk 46:6 then again in Posuk 46:7. The first ones went voluntarily the second ones went by force. This answers another question. If the Shibud (servitude) did not start while Yosef's generation was still alive how is it that Yocheved, who was born between the walls, was still alive when the Shibud began? It must be that it was referring only to those of Yosef's generation who went down voluntarily. Only they were spared from the Shibud.
The Oznayim L'Torah writes that which a person acquires outside of Eretz Yisroel will ultimately fall into alien hands.
(46:7) "Bonov U'benei Bonov Ito Binosav U'binos Banav-His sons and grandsons with him, his daughters and granddaughters." In mentioning the descendants of Yakov that went down to Mitzraim it lists the sons of Yehudah, Eire and Onan and it says that they died. If they are not among the seventy who went down to Mitzraim why are they mentioned? We already know that they died. The Alshich answers that the Neshama's of Eire and Onan were reincarnated through the Yibum into Peretz and Zerach. Therefore they were still to be listed as Yehudah's children even though they died. There are many souls that transmigrate into other people. But they are not mentioned. However here the seeds of Moshiach are being prepared and hidden away.
(46:12)”U’Bnei Yahuda Er, Onan, Sheilah, Peretz, Zerah Vayomos Er V’Onan Beretz Canaan Vayiyu Benei Peretz Chetzron V’Chomuel-The Sons of Yehuda were Er, Onan, Sheilah Peretz and Zerah, but Er and Onan died in the land of Canaan and Perez’s sons were Chetzron and Chomuel.” The fact that two of Yehudah’s sons had died makes it odd that they be mentioned here. Plus this is the only place where the great grandsons of Yakov are listed and even counted among the 70 souls that descended to Egypt. The Ohr Hachaim writes that Chetzron and Chomuel.were reincarnations of Er and Onan and to highlight that fact they are all listed in the same verse but introduced as “Vayiyu Benei Peretz Chetzron V’Chomuel-And the children of Peretz became Chtzron and Chomuel.”
The word "Vayiyu" hints that it was meant to be the next generation. Yehudah belonged to a generation prior to that of Sheilah, the surviving brother of Ayre and Onan who should have performed the Yivum marriage.
Yosef had his children before the years of famine began. From this the Tosafes in Tannis learns that it is not permitted to have conjugal relations in a time of famine. If so how could Yocheved have been born as they went into Egypt? That would mean that Levi had conjugal relations during the years of famine? And since he already had children he could not rely on that as a Heter. Tosefos Harosh says that Levi and Yosef differed on whether or not one has fulfilled the Mitzvah of having children if he only has sons. Yosef abstained even though he only had sons while Levi maintained that one does not fulfill the Mitzvah until he has also had a daughter.
The famine ended when Yakov came to Egypt. What happened to Yosef’s interpretation of Pharoh’s dreams? And in this weeks Parsha it says twice that there was an additional 5 years of the famine yet to come? The Ramban mentions a Tosefta in Sotah that say that after Yakov died the famine resumed thus fulfilling Pharohs dreams. That is also why it was necessary for Yosef to assure his brothers that he would sustain them after his father died. Since the famine would resume. The Meam Loez has a different approach. He says that the famine did end when Yakov came to Mitzraim but only in Mitzraim. The rest of the world continued to endure a famine. This brought out the fact that it was through Yakov that only Mitzraim was able to benefit also that the prophecy had come true.
There are two places in this weeks Parsha that it mentions that the tribes married their sisters. Some hold a twin sister was born with each of the tribes. The Maharal asks if they kept the whole Torah how could they? So he says actually they had no real responsibility for Mitzvahs but it was voluntary. So we look at them like a convert who accepts the Torah voluntarily and they are considered like a new born thus not having any relatives and therefore were allowed to marry anyone. But what about after the Torah was given they were like converts then too why should they be restricted in whom they marry? The answer is because we say that at the giving of the Torah, Hashem held the mountain over them and forced them to accept the Torah. Therefore when a person is forced to accept a Mitzvah we don’t consider them as converts.
(46:27) "Kol Hanefesh - L'Beis Yakov Haboh Mitzraimah Shivim. All the people of Yakov's household who came to Egypt - Seventy." There are many commentaries that argue as to who these seventy were composed of. Is it Yakov himself who is added to the sixty nine listed, or is the Shechina added to make up the seventy? Perhaps Yocheved born between the walls. Its interesting to note that Yocheved is considered and not Osnas? She, after all could trace her lineage to Yakov. One thing seems to be sure though, the number seventy was preordained and fitting in the pieces is irrelevant to the total picture.
We find in Parshas Haizinu (32:8) "Yatzaive Givulos Amim Limispar Beni Yisroel - Hashem set the boundaries of the nations according to the number of the Children of Yisroel." Rashi say's that Hashem established the seventy nations because Yakov's family numbered seventy when they went down to Mitzraim. Why was this necessary and why does it say at the end of the forty years in the Midbar that Moshe Rabeinu explained the Torah in the seventy languages? All the people listening spoke Hebrew? The answer is because each of the seventy nations represented a unique characteristic. One excelled at art the other at warfare and so on. All of these characteristics are present in Yisroel. All of the major events transpire because of Yisroel. It is our mission to take these characteristics and elevate them in the service of Hashem. To show how each of the nations could have accepted the Torah, when it was offered to them, and with their special trait serve Hashem. That is why Moshe explained the Torah in every language. Each of the seventy languages speaks to that special trait that they all possess.
The Talmud (Shabbos 10b) says that a person should never treat a child differently than the other children, because we see that what Yakov did for Yosef, led to the brothers becoming jealous of him and caused our fathers to go down to Mitzraim. The problem is Hashem told Avraham that his descendants would have to go down to Mitzraim, and it seemed to be the result of Avraham's own errors, not his grandchild's? To understand this we have to see another Midrash that says when Hashem created the worlds He created the Angel of Death as well. Man was created later on the sixth day, yet death in the world is blamed on him.
From this Midrash it seems that Adam's eating from the Eitz Hadaas was inevitable, as was Yakov's loving his son and the sale of Yosef. If this is so, how can we say that the Egyptian exile was due to Yakov's special treatment of Yosef?
R. Pinchas Winston answers that Hashem has a master plan for creation, and He is always looking for people to play specific roles to help Him carry out that plan. That doesn't mean that person (A) has to do this or that; just someone has to do it. Who that person will be will depend upon the spiritual level of that person at the time history requires a specific event to be executed. If that person is spiritually sensitive and is growing Hashem will work it out that he is in the right place at the right time to get credit for something that Hashem has ordained to occur. If a person is not spiritually sensitive, G-D forbid, then Hashem will cause something negative to come about through him. There are no accidents in the world. It is the thief and the person stolen from who are paired together by Hashem for reasons only He can truly comprehend. Our job is to be on guard for spiritual growth in order for us to be the proper vehicle for positive results.
A classic Benei Yissaschar :
(46:28) "V'es Yahudah Shalach Lifanav el Yosef L'horos L'fanav Goshnah - He sent Yehudah ahead of him to Yosef to prepare ahead of him in Goshen." The Golus of Mitzraim was the root of all the other four exiles that Benei Yisroel were subjugated through the four empires: Romi- Rome, Bavel- Babelonia, Yavan- Greece, Madai- Persia. The initials of these are "Rabim" as in the posuk "Vayhe Bimai H’Rabim Hahame." The Gur Aryeh says that man has, corresponding to these four empires, four powers. Gufni- physical powers, Nafshi- power of the soul, Sichli- power of the brain, and a fourth power which encompasses all three. The empire of Bavel corresponds to the power of the soul. Because they destroyed the Beis Hamikdosh and stopped the sacrifices which atone for the soul as the posuk says "Unefesh Ki Sacrive." The empire of Madai corresponds to the power the Guf (physical) because they decreed L'hashmid U'liharog U'labaid - to physically destroy the Jews. The empire of Yavan (Greece) corresponds to the power of the Sichli- the brain, because the Torah is the crux of wisdom and they wanted to abolish it. The fourth kingdom -Edom or Romi (Rome) corresponds to all three because they had the elements of all three: Physical spiritual and mental.
When Yakov came down to Mitzraim and realized that it was the root of all future exiles he sent Yehudah to Goshen because the last redemption at the end of time will be through his descendant -The Moshiach ben Dovid. Before this redemption there will be the Moshiach ben Yoseif to prepare the way. The word "Goshnah" equals Moshiach in Gematria. The initials of Guf , Saichel, Nefesh and Hakol is "Goshnah." The very letters that appear on our dreidel.
From this we can better understand the custom of playing Dreidel on Chanukah. It is a learning experience in preparation for the final redemption. On the Dreidel are the letters Gimmel Shin Nun Hey (Goshnah). This tells us that the four empires alluded to by the four letters, revolve around a central point. The four empires surround Klal Yisroel in this world but will eventually become void at which time all the nations will speak one language and proclaim in unity the name of Hashem. Then it will be a time of "Hashem Molach Hashem Melech Hashem Yimloch" which is the gematria of Moshiach which is the gematria Goshnah.
(46:29) "Vayipol Al-Tzavarav Vayevch-He fell on his neck and wept." Rashi says that while Yosef wept, Yakov was reciting the Shema. Many commentators have written on this topic. One thought said in the name of R. Yitzchak Yerucham Diskin is the following: We know that in Shema we say that Hashem with the name of mercy and Elokim with the name of strict justice are one. As the Gemarrah in Brochos says "everything that Hashem does is for the good." Even when something seemingly bad happens, it too is for the good, although the good might not yet be apparent.
For more than two decades, Yakov was reciting the Shema twice daily reaffirming the goodness of Hashem. How he must have agonized over the loss of his beloved son. How could there be any good in his death? Now standing before him he sees the righteous son in all his glory and master over all of Egypt. With the resources to provide for all of Klal Yisroel for years, he realized that everything Hashem does is for the best. Finally he has the answer he had agonized over all these years. Now he can truly say the Shema.
(47:7) “Vayoveh Yosef es Yakov Aviv Vayamidahu Lifnei Pharoh- Then Yosef brought Yakov his father and stood him before Pharoh.” What does it mean He “Stood” his father before Pharoh? The Sefer Tzenah V’Renah writes that the entrance to Pharoh’s palace was constructed with a very low lintel so that whoever entered had to bow down not knowing that there were idols in the room they were entering and would unintentionally bow down to them as they entered. When Yosef brought his father to meet Pharoh a miracle occurred and the entrance way miraculously rose allowing them to enter upright. This is the meaning of “Yosef stood his father before Pharoh”
(47:8) “Vayomer Pharoh el-Yakov Kama Yimei Shinei Chayecha-And Pharoh said to Yakov How many are the years of your life?” It would seem to be an odd question to pose? The Midrash relates that when Og was counsel to Pharoh he had told him that Avraham was sterile and could not bare children. Now that Pharoh was seeing a family of 70 arriving in Mitzrayim he summoned Og to complain. Og responded that the old man that Pharoh would see must be Avraham himself. Therefore Pharoh asked “How many are the years of your life?”
(47:11) "Vayoshev Yosef es-Aviv..B?eretz Rameses Kasher Tzivah Pharoh-And Yosef settled his father in the region of Ramses, as Pharoh commanded." Until now the land of Goshen was the subject of Yosef's plan for settling his family? Now we hear about this place called Ramses?
There are various spellings of Goshen in Loshen Kodesh but the difference between Goshen and Ramses numerically is 70. The number seventy has several significant manifestations. There were seventy souls who came down to Mitzraim. There was seventy years between the first and second Beis Hamikdosh. And there were seventy nations to which Klal Yisroel was exiled. The initial letters of these represent the three basic elements of creation. Mokom-Space, Zeman-Time and Nefesh-Soul. Mokom-place is the physical aspect represented by the seventy various nations to which Klal Yisroel was exiled. This would be called Guf-the physical body. Zeman-Time is an abstract concept that we can call Seichel-the mind. Nefesh-Soul the seventy souls that descended to Mitzraim completes the word Goshen Gimmel Shin Nun. Guf Seichel Nefesh. Perhaps we can say that Yosef attempted to ease the exile by having his family settle away from the rest of the Egyptians in order to forestall the assimilation. But the posuk here comes to say that they had to settle in Ramses as commanded by Pharoh. Their destiny was to experience all three aspects of exile the Guf, the Seichel, and the Nefesh.
(47:14) “Vayove Yosef es-Hakesef Beisoh Pharoh-Yoseif brought the money into the house of Pharoh.” After Yosef’s family arrived in Egypt, Yosef wanted to remove any possible conflict of interest that might arise by his being in control of all of the wealth. He therefore removed himself from any suspicion by placing the money in the house of Pharoh.
On a deeper level the Shem M’Shmuel writes that Yosef understood that Klal Yisroel would be taking the wealth with them when they eventually would leave Mitzrayim. But the concept extends beyond mere physical wealth. There is always a spiritual parallel to physical events. The word Kesef can mean longing or desire. This can be seen in (Bereishis 31:30) the verse “Ki Nichsof Nichsaftoh L’Beis Avicha-You longed greatly for your father’s house.” The physical wealth paralleled the spiritual desire that Yosef was gathering. In his role as Viceroy of Egypt he gathered every bit of desire for holiness that was present in the entire world at that time, ready for Klal Yisroel to use at the appropriate moment. This was the great wealth that Yisroel would leave with as was promised to Avraham at the Bris Bein Habasarim and prepared them for Matan Torah. The physical silver was just a front for this aim. This would explain why Yosef returned the silver to his brothers when they came to buy grain in Egypt. These desires could be misused if passed through the wrong hands. They thus had to pass through Yosef’s hands to insure they remained pure and holy. Once these desires became attached to Egyptian life, they may have become so deeply sunk in the Egyptian immorality that Klal Yisroel might not ever have been able to use it for Kiddushah. Thus Yosef gathered them first honing them before allowing them to enter Egypt proper.
(47:21) “Ves-Ha'am Heveir Oso Le'orim - And the population was transferred to the cities." Rashi says that one of the reasons this was done was so that when the families of Benei Yisroel were brought down to Mitzraim they would not feel like strangers there because all of the people would be newly resettled. This was an amazing act of Chesed that Yosef displayed. The entire population of a country was resettled for the sake of seventy people.
(47:27) "Vayechazu Bah - They acquired property in it." We learnt that Yisroel dwelt in Mitzraim, but the members of his family did more. They acquired property there.
R.'S.R.Hirsh writes that the word Vayechazu means they were possessed by the land. This means that they allowed themselves to be gripped by the land. This was the beginning of the assimilation that became so severe, four fifths of the population died as a result of it. For when the time for the redemption came they refused to leave and died during the plague of darkness.