בס''ד

בס''ד

SHABBAT SCHEDULE Candle Lighting: 5:44pm

Minha 5:50pm

Shir Hashirim: 6:05pm

Shaharit Netz Minyan: 6:10am

Shaharit: 8:15am

Zeman Keriat Shema 9:14am

2nd Zeman Keriat Shema 9:49am

Seudat Shelishit should be done at

home prior to coming to the Bet

Hakenesset.

Shiur 4:45pm

Minha: 5:40pm

Followed by Devar Torah & Arvit

Shabbat Ends: 6:44pm

Rabbenu Tam 7:15pm

Avot Ubanim 7:50pm

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone

interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin

$150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Daily

Learning $180, Weekly Learning $613, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Board

Thanking you in advance for your generous support. Tizke Lemitzvot!

Come & Join us every night Monday

Through Thursday after Arvit for

Shiur! New Participants Welcome!

WEEKLY SCHEDULE SUNDAY

Shaharit: 6:25am

Hodu approx.: 6:40am

Shaharit #2 Hodu 8:30am

Minha 5:50pm

Followed by Arvit.

MONDAY TO

FRIDAY

Shaharit 6:25am

Daf Yomi 7:45am

Shaharit #2 Hodu 8:00am

Minha 5:50pm

Followed by Arvit &

Shiurim

Shiur in Spanish Recess

בס''ד

If anyone would like to contact our Synagogue, please feel free to email info@hechalshalom.org

Torah Teasers (AISH)

1. Which son of Yaakov is mentioned in this parsha? 2. Aside from Egypt and Israel, which four other nations are mentioned in the Song of the Sea ("Az Yashir")? 3. Aside from this parsha, where else does the Torah use the expression "Az Yashir"? 4. In this parsha, which verse has five words in a row beginning with the same letter? 5. In what two contexts is a wall mentioned in this parsha? 6. In what three contexts is a stone (evven) mentioned in this parsha? [Not a flint/rock (tzur) which is struck by Moshe to bring forth water.] 7. In this parsha, in what three contexts did Moshe take his mateh (staff)? 8. Besides Moshe and Aharon, who else in the Torah has a staff? (2 answers) 9. What verse in this parsha has five two-letter words in a row? 10. Thought question: What blessing would we say when eating manna?

Answers 1) In this parsha, the bones of Yosef were brought out of Egypt by Moshe (Exodus 13:19).

2) The dwellers of Pleshes (Philistines), Edom, Moab and Canaan are mentioned in the Song of the Sea (Exodus 15:14-15).

3) In Parashat Chukat, the Israelites sing praises to Hashem regarding the well of water used through their sojourn in the desert.

The song begins "Az Yashir" (Numbers 21:17).

4) In the Song of the Sea, the first five words of Exodus 15:9 begin with the Hebrew letter aleph.

5) The Torah states: "The water was to them a wall (chomah) to their right and to their left" (Exodus 14:22, 29). The Torah states:

"Like a wall (neid) stood the running water" (Exodus 15:8).

6) (1) In the Song of the Sea, the Torah states that the Egyptians "descended in the depths like a stone (Exodus 15:5). (2) "At the

greatness of Your arm may they [the other nations] be still as stone" (Exodus 15:16). (3) When Moshe was tired of holding up his

hands during the war with Amalek, a stone was used for Moshe to sit on (Exodus 17:12).

7) Moshe raised his staff over the water to split the sea (Exodus 14:16). (The verse does not mention the staff when the sea came

together.) Moshe used his staff to hit the rock and bring forth water (Exodus 17:5). When Moshe went up the hill during the war with

Amalek, he took along his staff (Exodus 17:5, 7).

8) In Parashat Vayeshev, Yehudah gave his staff to Tamar as collateral (Genesis 38:18). In Parashat Va'era, Pharaoh's magicians

transformed their staffs into snakes (Exodus 4:12).

9) After the war with Amalek, Moshe declares "ki yad al kes Kah," which all have two letters in Hebrew (Exodus 17:16).

10) Based on the verse which refers to manna with the expression "lechem min hashamayim" (Exodus 16:4), one could say the

blessing of "hamotzi lechem min hashamayim" - "Who brings forth bread from the heavens."

Donors Column We Sincerely Thank you for your generous contributions this Week! We truly appreciate it!

Hashem should Bless you all with Health, Happiness, Parnasah Tova, Success, & All the

Berachot of the Torah Amen!

• Mr. Yom Tov Eddy Levy

• Mr. Charles Sayegh

• Mr. Danny Weisman

• Mr. Mordechai Sharision

• Mr. Anthony Azoulay

בס''ד

Community Announcements (It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This Week’s Congregational Kiddush/Seudat Shelishit & Breakfast has been Cancelled.

• This Week’s Daf Yomi has been Kindly Sponsored by Mr. Jacky Benoudiz in memory of his Dear

Grandmother Rahel Bat Mazaltov z”l the 24th of Shebat. Tihye Nishmata Tzerura Bitzror Hahayim Amen!

• This Week’s Daf Yomi has been Kindly Sponsored by Mr. Yom Tov Eddy Levi in memory of his Dear

Father in Law Azriel Strulovic Ben Avraham z”l the 22nd of Shebat. Tihye Nishmato Tzerura Bitzror Hahayim

Amen!

• We are trying to update our Congregant’s contact information. We would like to start sending texts about different Events and

Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Board at info@hechalshalom.org

Important Message!!!

Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is

permitted on the paths, but not beyond the path or onto the beach. Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Board. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Board.

Special Announcements

• We are pleased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to

collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on

smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on

smile.amazon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our budget

needs.

• Anyone wishing to receive the Daily Halacha please send a whatsapp message to Simon Chocron 786-351-1573

Community Calendar:

• The program for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur & Supper on Sunday Evenings

After Arvit at around at 6:30 pm With Supper. New Participants Welcome! Anyone wishing to sponsor this Shiur Please

contact the Board. Tizke Lemitzvot! In Recess

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, & Snacks. Everyone

is welcome!

Avot Ubanim: This Mosae Shabbat at 7:45pm In Recess

Youth Minyan

• We are very proud of our YOUTH/TEEN MINYAN lead by our Dear Dr. Ari Benmergui geared to train and teach our

future generations on the different Tefillot and Parashiyot. Please encourage your children to come early & participate.

Looking forward to seeing lots of Nahat from them!

Refuah Shelema List

Men Women

• Yosef Zvi Ben Sara Yosefia,

• Yosef Haim Ben Mesouda

• Mordechai Ben Brucha Malka

Shmalo,

• Yizhak Abraham Ben Sheli,

• Yosef Yizhak Ben Sara Hana,

• Mordechai Ben Miriam,

• Meir Raymond Ben Mathilde

• Menahem Ben Shira

• Aviv Ben Luba Miriam

• Mordechai Ben Mercedes

• Yaacov Refael Ben Alegria

• Avraham Ben Leah

• Isaac Ben Mesoda,

• Haim Ben Marcelle,

• Yizhak Ben Simja

• Reuben Ben Eta,

• Michael Ben Aliza,

• David Ben Freha Rina

• Netanel Sayegh Ben Rosa

• Shalom Gibly Ben Fortuna

• Yaakov Ben Simha Alegria

• Ruben Leib Ben Eta

• David Benichu Bar Aicha

• Nathan Moshe Hai Ben

Miryam Jaqueline Sandy

• Moshe Ben Rahel

• Simja Bat Esther,

• Rachel Bat Sarah,

• Nina Bat Rachel,

• Gitel Rina Bat Yael,

• Miriam Bat Sofy,

• Rahma Bat Simha

• Esther Bat Fortuna

• Malka Bat Dina

• Raizel Bat Miriam

• Leah Bat Rivka

• Camouna Bat Fortuna

• Sol Bat Perla

• Sara Ledicia Bat Mesoda,

• Alegria Simha Bat Esther,

• Naomie Bat Rarel Adda,

• Malka Bat Joyce Simja,

• Sivan Simha Bat Yehudit,

• Natalie Rachel Bat Nancy,

• Abigael Haya Bat Esther

• Madeleine Bat Esther

• Nurit Jacqueline Bat Rahel

• Chana Bat Bilha

• Marcelle Mesoda Bat Alegria

• Eva Bat Yael Khayat

בס''ד

בס''ד

בס''ד

We would like to Wholeheartedly Thank our Dear Friends,

Dr. & Mrs. Mario Berkowitz for generously Donating the TORAH LEARNING of

Shebat 5781 En Agradecimiento a Pedro y Mary Berkowitz, Israel y Rosita

Burdeinick. Para Refuah Shelema a Catherine Salomon

& Leiluy Nishmat Miriam Bat Raquel z”l

We truly appreciate it. In this merit may Hashem Bless you &

your wonderful family with all the Berachot of the Torah. Amen.

We would like to Wholeheartedly Thank our Dear Friends,

The Pinto Family

for generously Donating the TORAH LEARNING of

Shebat 5781 In Memory of their Dear Father Shalom Ben Licita z”l

Tihye Nishmato Tzerura Bitzror Hahayim Amen!

We truly appreciate it. In this merit may Hashem Bless you &

your wonderful family with all the Berachot of the Torah. Amen.

בס''ד

We would like to Wholeheartedly Thank our Dear Friends,

Mr. & Mrs. Jacob Bengio

for generously Donating the TORAH LEARNING of

Shebat 5781 In Memory of the Dear Rav Yehuda Kelemar Ben Dov Ber zt”l

Tihye Nishmato Tzerura Bitzror Hahayim Amen!

We truly appreciate it. In this merit may Hashem Bless you &

your wonderful family with all the Berachot of the Torah. Amen.

Happy Birthday To • Mr. Ben Romano – Fri Feb 5th,

• Mrs. Arielle Albergel – Sun. Feb. 7th,

• Mrs. Julia Cohen – Sun. Feb. 7th,

• Moshe Benmergui – Mon. Feb. 8th,

• Miss Arielle Miriam Gad – Mon. Feb. 8th,

• Mrs. Esther Benhayoun – Tue. Feb. 9th,

• Andrea Refaela Zonana – Tue. Feb. 9th,

• Shai Cohen – Thurs. Feb. 11th,

• Mrs. Anais Becker – Fri. Feb. 12th,

• Mrs. Zari Werta – Sun. Feb. 14th,

• Mrs. Sultana Aquinin – Sun. Feb. 14th,

• Daniel Yosef Perez – Sun. Feb. 14th,

• Clara Aquinin – Tue. Feb. 16th,

• Yaniv Shlomo Cohen – Shabb. Feb. 20th,

• Perla Aquinin – Sun. Feb. 21st,

• Mr. Arnaud Sitbon – Sun. Feb. 21st,

• Channah Natalie Allouche – Mon. Feb. 22nd,

Happy Anniversary To

Nahalot • Clara Bat Perla z”l the 19th of Shebat

(Grandmother of Mr. Albert Belecen)

• Dr. Abraham Romano z”l the 19th of Shebat

(Father of Mr. Marcelo Romano)

• Isaac Edderai Ben Nedjma z”l the 20th of Shebat

(Grandfather of Dr. Jean Jacques Edderai)

• Abraham Benbeniste z”l the 22nd of Shebat

(Father of Mrs. Lina Genoun z”l)

• Azriel Strulovic Ben Avraham z”l the 22nd of Shebat

(Father in Law of Mr. Yom Tov Levi)

• Jashe Bat Silvia z”l the 22nd of Shebat

(Grandmother of Mrs. Raquel Eisen Benoudiz)

Next Shabbat: • Rahel Bat Mazaltov z”l the 24th of Shebat (Shabbat)

(Grandmother of Mr. Jacky Benoudiz)

• Moshe Belecen Bar Yamin z”l the 25th of Shebat

(Grandfather of Mr. Albert Belecen)

בס''ד

The 21st-Century Battle Against Amalek

(Rabbi Mansour itorah) The final verses of Parashat Beshalah tell of Beneh Yisrael’s war against the nation of Amalek, which attacked them in the desert, when Beneh Yisrael were en route to Mount Sinai. This war was fought in somewhat unusual fashion: Yehoshua led the army down below, while Moshe sat on a hill overlooking the battlefield, and held his hands in the air, drawing Beneh Yisrael’s attention to G-d, and in this merit, they triumphed over Amalek.

Amalek’s war against Beneh Yisrael was an ideological one. They launched their attack as Beneh Yisrael were making their way to Mount Sinai to receive the Torah, an event that was to have brought the world to its ultimate "Tikkun" (state of perfection). When the Jewish People are poised to achieve this "Tikkun," Amalek arises to thwart this process. And although Beneh Yisrael ultimately defeated Amalek on the battlefield, Amalek was successful in its effort, as it led to a spiritual weakness on account of which Matan Torah did not achieve the full "Tikkun" of the world.

Amalek’s ideological assault occurs on two levels. They seek to undermine our nation’s Emuna (faith), and our Kedusha (sanctity). This is why both Moshe and Yehoshua led the struggle against Amalek. Moshe embodies Emuna, complete faith in Hashem, and Yehoshua descends from Yosef, who embodied the ideal of "Kedusha," resisting sinful temptations, as when he was lured by Potifar’s wife. Together, Moshe and Yehoshua successfully resisted Amalek’s assault on these two foundations of our religion.

There were other times, too, when Amalek rose against our nation to sabotage our efforts to achieve the world’s "Tikkun." Before Beneh Yisrael entered the Land of Israel, two enemies – Balak and Bilam – teamed up to try to destroy them. The last two letters of the name "Balak" and of the name "Bilam" are the letters of

"Amalek." Balak and Bilam are associated with the hostile nation of Amalek, and they tried to annihilate Beneh Yisrael by placing a curse on them. When this effort failed, they successfully schemed to lure Beneh Yisrael to immorality and idolatry, in the incident of Ba’al Pe’or. This scheme undermined both the faith and sanctity of Am Yisrael, as they worshipped idols and were involved with the women of Moab, and thus Balak and Bilam succeeded once again in preventing the world’s "Tikkun."

Many centuries later, when Jews began returning from Babylonia to build the second Bet Ha’mikdash, there was another opportunity to reach the world’s "Tikkun," and so again Amalek arose against us – this time, in the form of Haman, an Amalekite, who sought to destroy the Jewish Nation.

In our time, too, we are confronted by Amalek. As we approach the time of the final redemption, Amalek has once again arisen to sabotage this process. This is why in our generation, we face great challenges specifically in the areas of Emuna and Kedusha. Technology exposes us to the full range of foreign ideas and ideologies, posing a grave threat to our pure faith in Hashem and in Torah. We are also confronted by lures and temptations to an unprecedented degree, far more than in any previous generation, which endanger our Kedusha, our holiness. These challenges, which are unique to our day and age, reflect Amalek’s concentrated effort to interfere with the process of redemption. Let us strengthen our resolve and redouble our efforts to resist Amalek’s scheme, and remain steadfastly committed to our ancient, treasured values of Emuna and Kedusha, so will be worthy of our long-awaited final redemption, speedily and in our times, Amen.

Filling in the Blanks (Rabbi Eli Mansour)

Parashat Beshalah includes “Az Yashir,” the beautiful song of praise which Beneh Yisrael sung after the miracle of Keri’at Yam Suf (the splitting of the sea). Anyone who looks at the

WEEKLY INSPIRATION

בס''ד

way this section appears in the Torah scroll immediately notices something unusual. The text of “Az Yashir” is written with large breaks of blank text interspersed among the words. The Gemara refers to this arrangement as “Ariah Al Gabeh Lebena” – “a half-brick on top of a whole brick.” Every piece of text is situated on top of mostly a blank space, with text appearing underneath only the edges, like a brick resting on the edges of two bricks separated by a wide empty space.

What is the meaning behind this arrangement? Why are there empty spaces in the middle of the text of “Az Yashir”?

Rav Yishak Karo (1458-1535), the uncle of Maran (author of the Shulhan Aruch), explained that the blank spaces allude to the fact that there is so much more than needs to be said. The Gemara in Masechet Berachot (33) establishes that it is improper to praise G-d beyond the praises prescribed by our Sages, because indulging in praise gives the impression that we are capable of giving G-d all the praises He deserves. It is impossible to express all the praise owed to G-d, because He is His infinite. As such, any praise we express is, by definition, flawed, and even potentially dangerous, as it may be understood as comprehensively encapsulating the Almighty’s greatness. Therefore, blank spaces are made in the text of “Az Yashir” to indicate the incompleteness of the praise. Although Beneh Yisrael praised G-d for this great miracle, they realized that their praise was incomplete, and there is infinitely more that needs to be said.

There is, however, an additional explanation.

“Az Yashir” is far more than a song sung by a group of people after experiencing a miracle. The Hid”a (Rav Haim Yosef David Azulai, 1724-1806) writes that whoever recites “Az Yashir” with intense concentration earns forgiveness for all his sins. Other books mention that reciting “Az Yashir” with concentration can help a person resolve even the most intractable problems. If a person finds himself “trapped” in a difficult dilemma that seems to have no solution, just like Beneh Yisrael were trapped against the sea and could not see any way out, he should recite “Az Yashir” and will be helped. “Az Yashir” is a song with immense spiritual

power, and Beneh Yisrael realized at the time that they were composing a song for all future generations, that would bring help and salvation to untold numbers of Jews for all time. This is why the introductory verse says that Beneh Yisrael sang this song “Lemor” – literally, “to say.” They sung this song so it would be continued to be sung for all time.

As much as Beneh Yisrael knew the significance of the song they were now singing, they knew also of their limitations. They realized they lacked the knowledge and insight to infuse the song with the force and power that it needed to have. And so they left empty spaces, relying on G-d to “fill in the blanks.” The empty spaces in “Az Yashir” symbolize the “empty spaces” in our prayers, our deficiencies and incompleteness. Even when we try to pray with sincerity, purity of mind and concentration, we know that our prayers will never be perfect. We therefore leave “empty spaces” and ask G-d to fill them, to make our prayers perfect in the merit of our efforts.

It is told that Rav Levi Yishak of Berditchev (1740-1809) once called for a special day of prayer in his community because of a grave crisis which they faced. The community’s prayers were answered, and the dangers were averted. Afterward, Rav Levi Yishak said that the decrees against the town were annulled specifically in the merit of one congregant – the wagon driver. The people were stunned. The wagon driver was a simple ignoramus, and nobody understood why his prayers would be so special that they saved the entire town.

The people approached the wagon driver to ask him about his prayers. Visibly embarrassed, he said that he did not know how to pray; he could not even read the text in the Siddur. So when the community gathered for prayer, he told G-d that he would say the only thing he could – the letters of the Alef-Bet – and he asked G-d to do the rest, to take the letters and arrange them into the appropriate prayers.

Rav Levi Yishak said that this was, indeed, the most powerful prayer recited by the community. This simple man did what he could and relied on G-d to do the rest.

בס''ד

This is precisely the attitude we should have towards prayer, and toward our religious lives in general. We must try our hardest do all we can, and then beg the Almighty to “fill in the blanks” and generously accept our service as though it is perfect.

No! The Jews Are Different!

(Rabbi Frand from Torah.org)

The Medrash comments on the pasuk, “And Moshe took the bones of Yosef with him…” [Shemot 13:19] as follows: “About such, scripture writes: ‘The wise of heart will seize good deeds, but the foolish one’s lips will become weary’ [Mishle 10:8], for all of Israel were occupied with (gathering) silver and gold, and Moshe was occupied with the bones of Yosef.”

The Medrash thus praises Moshe Rabbenu’s piety. When the masses were busying themselves with taking the spoils from Egypt, Moshe busied himself with taking Yosef haTzadik’s remains. Rav Yaakov Kamenetsky (in his sefer, Emet L’Yaakov) wonders why Moshe’s actions represent great piety (chassidut). Was it not a mitzvah to fulfill the oath made to Yosef [Shemot 13:19] and take his bones with them when they left Egypt? What else would we expect Moshe to do at this moment?

Rav Yaakov points out that Klal Yisrael had a hard time taking the silver and gold from the Egyptians. As difficult as it may seem for us to understand why they should have had a hard time taking the money from Egypt, the truth of the matter is that the pasuk says, “Please speak into the ears of the people and have them ask, every person from his fellow (Egyptian)…” [Shemot 11:2]. The Almighty, as it were, had to beg the people to take the money! Why “Please take the money”? Since when do people need to be told, “Please take the money”? What does Rav Yaakov mean here?

Rav Yaakov says the reason they were hesitant to take the gold and silver was because they

thought perhaps they were taking it illegally. Here they would be taking money from the Egyptians and they would not be returning it or paying it back! In reality, that was not the case. The Almighty would not instruct them to do something that was illicit. In fact, they deserved the money. They had worked all these years as slave laborers without proper compensation. Furthermore, the great wealth that the Egyptians possessed all came about because of Yosef. The money was legitimately theirs.

But even though this might have conceivably been the “easier mitzvah” to perform, Moshe Rabbenu chose a mitzvah for which he would not receive any financial benefit. Taking the bones of Yosef with him was a mitzvah that involved no personal gain.

Rav Yaakov Kamenetsky explains that it is virtually impossible to imagine what Moshe Rabbenu was able to accomplish with this Mitzvah. This act of taking the bones of Yosef literally saved Klal Yisrael. We are all familiar with the teaching of Chazal that when the Jews arrived at the Yam Suf (Reed Sea), the Angels complained to G-d “These (the Egyptians) are idol worshippers and these (the Jews) are idol worshippers” (implying – why kill the Egyptians and save the Jews?)

The Medrash states as follows: “In the merit of the bones of Yosef, the Sea split for Israel. About this it is written: “the sea saw and fled (va’yanos)” [Tehillim 114:3] – this happened in the merit of “he left his garment in her hand and he fled (vayanos) outside” [Bereshit 39:12]. The splitting of the Yam Suf – the quintessential paradigm of all miracles – occurred in the merit of the coffin of the righteous Yosef, who generations earlier fled from the seductive efforts of Potiphar’s wife.

Yosef knew that by fleeing from the wife of Potiphar, he faced likely imprisonment for the rest of his life. Mrs. Potiphar was not going to stand idly by after she tried to seduce him and he left her standing there. Yosef knew what would happen: She would accuse him of trying to rape her and they would throw the ‘Egyptian slave’ into prison forever. He had no idea what was going to eventually happen – that Pharaoh would dream and he would interpret the dream

בס''ד

and be elevated to second in command in the land. He did not read Parashat VaYeshev and Parashat Miketz ahead of time to realize all that! This was an incomprehensible act of mesirut nefesh (self-sacrifice). In the merit of this great deed, according to the Medrash, the sea split!

Rav Yaakov Kamenetsky adds the following: When the Angels complained, “These and these are idolaters” (i.e., there is no difference

between the Jews and the Egyptians), the Ribono shel Olam responded to them: “No! There is a difference between the Jews and the Egyptians.” Granted, they both might worship avodah zarah, but there is something fundamentally different. By Yosef HaTzadik, the fact that he was willing to literally give up his life to preserve moral standards, speaks to the capacity and power of the Jewish soul.

Had it not been for Yosef HaTzadik, the implication is that the Ribono shel Olam would have had to concede to the Angels and tell them they were right – there is no difference between these idolaters and those idolaters…and the Jews would have drowned as well.

In retrospect, we can see who caused the sea to split! “Come and see the wisdom, the piety and the righteousness of Moshe Rabbenu!” Had he not taken Yosef’s bones, had Israel not had the merit of Yosef’s coffin accompanying them as they passed through the split waters of the Yam Suf, who knows what would have been?

This is another case where at the time of a person’s action, he does not realize what he is accomplishing. However, that action could make the difference for eternity. Moshe Rabbenu did not realize what he was doing, and Yosef HaTzadik realized the trouble that he was going to get into – but he did it anyway. Those actions enabled the Master of the Universe to respond to the Angels “No! The Jews are different.”

What Was Pharaoh Thinking???

(Rabbi Frand)

After having been on the receiving end of ten Divine plagues, and after sending out Bnai Yisrael, Pharaoh suddenly says: We made a mistake. We sent out the Jews! “What have we done? We sent out Israel from being our slaves!” [Shemot 14:5]

I ask you: Pharaoh looks at his country. It is literally destroyed. The cattle are gone. The crops are gone. The firstborn are dead. Talk about destruction! Look at Germany after the bombing of the Allied campaign. Cities – literally destroyed! Nothing left! Good, Pharaoh is a stubborn fool. All along, he did not get it. He was “slow” to catch on. But now, he looks around and he sees his country is devastated. How could he say such a stupid thing – What have we have done that we sent out Israel from being our slaves?

Does he not realize with whom he is dealing? Does he not realize that he is dealing with an Omnipotent G-d that he has not been able to stop? And now he plans to start all over again with Him? What was he thinking? Rav Yaakov Kaminetsky in Emet L’Yaakov offers two interpretations, one based on ‘pshat‘ (the simple reading of the pesukim), and one based on human psychology.

Based on the simple interpretation, Rav Yaakov says an interesting thing on Parashat Shemot. The first time Moshe asks Pharaoh to “Send out the people,” he asks that Pharaoh release them for only three days and then they would return. Was this a trick? Did the Almighty really mean that Israel would go out for three days and then return to Egypt? What is the alternative? Was it merely a ruse?

The Almighty was not trying “to pull a fast one” on Pharaoh. The Ribono shel Olam does not work like that.

Rav Yaakov says an amazingly novel idea. There is a basic difference between Parashat Shemot on the one hand and the Parashat of VaEra and Bo on the other hand. In Parashat Shemot, Israel was supposed to remain in Egypt for the full 400 years (foretold to Avraham in Bereshit 15:13). However, the Ribono shel Olam saw that if they stayed in Egypt much longer than the 200+ years that they were currently already there, they would

בס''ד

have spiritual destruction and therefore they would not be able to last the 400 years. Therefore, He came up with a plan – Let them out for three days! They will go into the wilderness, they will have a national Avodat Hashem (Divine Service), this will provide a booster shot of ruhniyut (spirituality) and then they will be able to return to Egypt and remain for the rest of the four hundred years!

That was “Plan A”. Pharaoh rejected Plan A. The Almighty then came up with “Plan B”. Plan B was that they were not going to last 400 years in Egypt so the Almighty calibrated the qualitative intensity of the enslavement that they experienced during the time they were in Egypt to be equivalent to 400 years. After Parashat Shemot, there is never any more talk of “Let us go for three days.” It is always “Let us out.” This is what happens in Parashat VaEra and Parashat Bo.

Then in Parashat B’Shalach, Pharaoh says “OK, G-d, You won! I got it! Let them go for three days like You said originally!” They went, and they were gone for three days, then four days, then five days and six days and they are not turning around! Pharaoh says, “Hey! What happened over here? You said three days!” This is what prompted him to go after the Jews. He felt that it was not fair that they were not coming back (as Moshe had originally offered). This is the approach based on “pshat“.

The approach based on psychology is as follows: A human being who is blinded – be it by money, be it by greed, be it by ta’avah (lust), be it by passion – can look at a situation and see that there is a 99.9% chance that he is going to fail. Nonetheless, if he really wants something because of his greed or his passion or whatever, he will look at that one tenth of one percent and say “Ah! I can still do it!”

Pharaoh looked around and saw every avodah zarah was destroyed – except one. Baal Tzafon was still intact. [Shemot 14:2]. Yes! G-d took on my 99 idols and defeated them. But look! Baal Tzafon is still around. The Jews are confused in the desert. Baal Tzafon has caused them to lose their bearings. I can still get them.

Any rational person could look at this situation and say, “Look, if G-d did all this to you already, Baal Tzafon or anybody else is not going to be able to help you!” But Pharaoh was greedy. He did not want to see the slaves go, and that greed blinded him. It happened to Pharaoh and it happened in Iraq in 1991. When Donald Rumsefeld said, “We are going to go ahead, and we are going to destroy your country -“Shock and Awe” (remember that terminology?) – Sadam Hussein thought he would take on the combined forces of the United States of America and all the Allies and he would survive! Was he crazy? What motivates someone like Sadam Hussein? The answer is that it is the same psychology all over again. Whether it was his greed or his ego or whatever – he went up against the United States. That was insanity!

That is the way human beings think. If there is a one tenth of one percent chance, they will rationalize, they will bend, they will twist themselves into a pretzel and conclude – “I will be able to do it.” That is what we see from Pharaoh. The words “Before Baal Tzafon” indicate that Pharaoh observed that Baal Tzafon was still around. “He is my savior. G-d can’t beat Baal Tzafon!”

A Three Days Journey in the Desert

(Rabbi Zev Leff)

I declare that I will bring you out of the wretchedness of Egypt to the land of the Canuanites, Hittites, Amorites, Perizzites, Hivites and Yebusites-to a land flowing with milk and honey.... You and the elders of Israel will then go to the King of Egypt. You must tell him, Hashem, G-d of the Hebrews, revealed Himself to us. Now we request that you allow us to take a three day journey into the desert to sacrifice to Hashem our G-d (Shemot 3:17-18).

The commentators are puzzled by the fact that when Hashem 1 revealed His plan for the Jewish people, He immediately told Moshe of their destiny in Eretz Yisrael, but at the same time instructed Moshe to ask Pharaoh only for permission to leave for three days. Many

בס''ד

answers have been proposed to this question (see Ohr Hachaim to Shemot 318). We shall offer yet another based on one of the unique aspects of matzah.

The matzah, the bread of slavery, is at once the symbol of our slavery and the symbol of freedom. In the Pesach Haggadah it is both poor bread" and the symbol of how Hashem redeemed us in an instant.

It could be asked why a richer, more tasty cake was not chosen as a symbol of our redemption from the bitter slavery of Egypt. The answer is that we did not cease to be slaves with our redemption. As the Gemara (Megillah 14a) says, commenting on the verse (Tehillim 1131), "Praise G-d, give praise, you servants of Hashem" "Originally we were slaves to Pharaoh; now we are slaves to Hashem." We did not emerge from slavery to freedom; we remained slaves with a new master.

The Jew is not free. "Frei" is the password of alienation from Judaism. The Jew is the model slave, accepting the yoke of the kingdom of Heaven, and unequivocally yielding to his master, the Master of the Universe, Who he serves with unswerving dedication. The Talmidei Rabbeinu Yonah to Berachot (9b) explain the halachah that the blessing of geulah (redemption) must be linked to Shemoneh Esrei, service of the heart. There is for the Jew no hiatus, no free moment between redemption and acceptance of G-d's yoke.

After our redemption, we continued to dine on the bread of slavery to emphasize that our status as slaves had not changed. Even the good Land that we were given is a land suited to slaves, whether they be slaves to human masters or slaves to the King of kings. It was first given to Canaan, who himself bears the curse of eternal servitude.

Our freedom is the freedom to be G-d's slaves. And it is this servitude which is the ultimate freedom. On the Tablets was engraved our freedom "Do not reed 'engraved on the Tablets' but 'freedom on the Tablets.' “Freedom is total immersion in Torah, total dedication and obedience to G-d Himself. Only when the Jew is able to express his deepest inner will, the thirst to do G-d's will, is he truly free. He is no

longer a slave whose inner will is suppressed and stifled by the "se'or sheb'issa"-literally, the yeast in the dough, and figuratively, the yetzer hara with its infinite array of desires and lusts that wrench one from submission to G-d's will.

Subjugation to the nations of the world, whether physical or cultural subjugation, is enslavement, for it suppresses our ability to express our inner will, to come close to Hashem. Redemption from that enslavement is totally G-d's doing. We are passive objects when G-d takes us into His jurisdiction. We do not bring our redemption; we graciously and gratefully accept it.

But we must show ourselves worthy of freedom by displaying an understanding of the implications of freedom from outside forces, a desire for the opportunity to subject ourselves to Hashem.

The Ruler of the World did not need permission from Pharaoh to take us out of Egypt. Therefore, Moshe did not approach Pharaoh with a request to leave Egypt to settle in Eretz Yisrael. But, the Jewish people, then under Pharaoh's rule, had to show that they deserved geulah. That is why they petitioned Pharaoh for three days in the desert to sacrifice to G-d. The nature of these sacrifices was not clearly defined even to Moshe. As he told Pharaoh, "For we do not know how we are to serve Him until we get there" (Shemot 10 26).

Three days after leaving Egypt, Hashem told the newly freed Bnei Yisrael to return towards Egypt. Return towards Egypt, give up your newly acquired freedom, cease running towards safety and put yourselves in the clutches of your oppressors. Why? Because G-d wills it. That was the "sacrifice" after three days in the desert-not animal sacrifices, but the giving up of the thing most dear to them, their new freedom. That was the test of their worthiness for redemption.

We stand today on the brink of redemption and are being tested to see if we merit G-d's redemption. We can safely leave bringing Mashiach to Hashem, but we must merit his coming. Only by intensifying our commitment to Torah and Mitzvot, by dedicating ourselves to serving Hashem in all areas of life, by removing

בס''ד

the chametz from our hearts, will we successfully discharge our three days in the desert

Reprinted with permission from Artscroll Mesorah Publications, ltd. This

article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is

included intact. For information on subscriptions, archives, and other Shema

Yisrael Classes, send mail to parsha@shemayisrael.co.il

4 Strategies to Help Your Children Develop Good

Character You can teach your kids everything they need for life. (By Adina Soclof, MS. CCC-SLP)

Building good character in our children is the most important tasks we have as parents. It's a life-long process that begins with parents and continues hand-in-hand with our schools and community. But children learn the most about acting with integrity, morals and compassion from their home.

So often kids first hear of our value system or about middos when they are breaking the r*ules.

Here are four ways to reinforce our values and build good character in our children:

1. Role Modeling:

Our children are watching our every move. We need to be a living, breathing model of how life should be lived. If you want responsible children, you need to be responsible. If you want respectful children you need to be respectful. If you want grateful children, they need to see gratefulness in action. In general, children grow up to embrace the values of their parents. It may take a while for you to see the fruits of your labor, but eventually you'll see it.

*This doesn't mean you have to be perfect. It's a great lesson for children to see their parents struggle with moral challenges and strive to be better. It is helpful to say to children, “I was so frustrated today, the computer wasn’t working and I really wanted to yell at the technician, but

I kept my cool. I was polite, it was such an effort!”

And when you fail and lose it, use it as an opportunity to convey another lesson. “Boy, was I angry at the plumber today -- he promised he'd come in the morning but he showed up at the end of the day. I really let him have it! My anger got the best of me and I need to work on that!”

2. Articulate expectations:

Let your children know what's expected of them throughout the day as you set up their schedule and routine. Here are a few common examples:

Wake up in the morning:

• We say Modeh Ani • We get dressed • We brush our teeth • We eat breakfast

When they come home from school:

• We get a snack • We do homework • We play outside

Dinnertime:

• We sit at the table for 5 minutes • We eat what is served or we can make

our own sandwich • We make blessings • We ask to be excused

When we get angry:

• We can find a place to calm down • We can count to ten • We can yell in our room

Obviously this doesn't mean a child will always follow the rules. He's not a robot. But when children understand how a routine works, have skills to manage their negative behavior, and understand what is expected of them, they've been set up for success and have a better chance of behaving with good character.

3. Catch phrases:

Short phrases are an effective way to convey and instill the values of your home. You can use them over and over again, like a broken record.

And it’s hard to argue with neutral and non-confrontational one-liners.

Food for thought

בס''ד

Cooperation: "In this family we clean up our toys after we use them." Positivity: “In this family we look at the cup as half full!” Perseverance: “In this family, we try to meet challenges head on!” Responsibility: “In this family, we keep our word.”

4. Praising:

Be on the constant lookout for the good in their behavior.

When pointing out children’s good behavior we want to be as specific as possible and focus on the actual positive behavior that we are noticing. Phrases like “great job” or “good boy” are too general and don’t work. In the long run it just makes children feel more insecure and less capable.

Here are some examples of how we can use this technique to help our children improve their behavior and learn good character traits.

To encourage kindness:

Instead of focusing on the negative: “Why can’t you just share all of your toys with Sara?” Try this: "You gave Sarah one of your dolls. That doll is one of your favorites. That's sharing. You were being kind."

To encourage good manners:

Instead of focusing on the negative: “Why do I always have to remind you to say ‘please’ and ‘thank you’?” Try this: "You said ‘please’ when you ordered your ice cream and ‘thank you’ when you got it. You know how to be polite."

Helping our children develop good character is one of the most important jobs we have as parents. Role modeling, articulating our expectations, using catchphrases and praising appropriately can help us do that.

Triggered by Your Spouse

Sometimes your partner has little to do with how hurt you are feeling.

(By Rabbi Eli Deutsch)

After a disagreement or fight with your spouse do you...

• find it difficult to set it aside and focus on something else?

• choose to remain disconnected and not give affection?

• feel the need to stay distant for a little while?

• feel that your spouse needs to put in some work to be worthy of regaining your love?

Answering yes to any of these questions is a sign that the momentary pain that was just caused by your spouse has awoken unresolved pain from your past. So, to some degree, you are blaming your spouse for pain he or she didn’t cause.

Your spouse stepped on a landmine, triggering deep wounds. But those wounds were there before the two of you ever met.

During the argument, your spouse stepped on a landmine – and perhaps they should have known better. But who put the landmine there in the first place? Where did it come from? You weren’t simply born with it. And, even if your spouse did do something wrong, why does it awaken such an extreme response of hurt and rage within you?

Newsflash: Your partner has little to do with how hurt you are feeling.

Your spouse triggered deep wounds. But those wounds were there before the two of you ever met.

Think about it:

If you truly felt whole and positive about yourself and your life, would your spouse’s words, actions, or inactions result in such feelings of outrage, pain and sadness?

It may feel to you as if your spouse is the root of your hurt because what he or she is doing elicits these potent feelings of betrayal, hurt, and unworthiness. But chances are you are blaming your partner for pain that was planted in you way before he or she ever stepped into your life.

בס''ד

And when you’re focused on your spouse’s culpability for your pain, you miss out on discovering the underlying role your past is playing in the feelings you’re experiencing in the present. That prevents you from working through those lingering issues and traumas, resolving them, and moving forward to build a healthy life and a relationship of tranquility and joy.

So how can you know if your present pain is rooted in your past?

Here are three signs:

Sign #1 – You’re completely closed to your spouse's point of view.

Are you absolutely sure that the way you're viewing the situation is the only correct way to look at it?

That's a sign that the present disharmony with your spouse is awakening acute pain from your past. This pain is usually dormant, but it's always there in the background. That's why you're so sure that your perspective is the only correct point of view. Because what your spouse said or did hit a sore spot that is part of the entire framework from which you experience everything in your life. So when your spouse triggers that pain, it’s as if your entire reality has been provoked – and you can’t see anything outside of that.

Sign #2 – You Feel All-Encompassing Pain

Does a minor infraction by your spouse cause you to feel major pain? Does a small misstep by your spouse lead you to feel like your entire relationship is way off and worthy of being torn down completely?

If the hurt you’re feeling is out of proportion with your spouse’s offense, that is a sign that the hurt is rooted in past traumas that predate your spouse. The hurt you feel is not merely an effect of what your spouse did now. There's something bigger and deep-seated that is coming to the forefront.

Sign #3 – You Feel as if you’re being Erased

Do you feel like any little disagreement must be resolved right away? Do you feel like nothing else matters if the two of you can’t “figure this

out” right here and now? Do you find it impossible to go on performing other responsibilities and activities if disharmony exists in your relationship?

The inability to allow for disagreements and contain disharmony signals a lack of independent self-esteem, self-worth, and self-love. You seek personal validation through your relationship, so you feel like you’re being blotted out or erased when your relationship isn’t operating in-line with how you think it should be.

When you experience any of these signs, and you focus your attention and blame on your spouse for triggering them, you miss out on two important components of any healthy relationship:

1. 1. You’re so laser-focused on your spouse’s transgression that you lose sight of your piece in it all. You don't take a step back to ascertain where you can make a proactive change to improve your situation.

2. 2. You’re so wrapped up in the emotions you’re experiencing that you don’t take a moment to empathize with your spouse and what he or she is experiencing. You don’t give yourself a second to enter into your spouse’s reality and consider where he or she might be coming from and what he or she might be feeling.

How to Get Unstuck

The solution is to get mentally and emotionally unstuck. Up until now, you’ve been so overwhelmed and caught up in your emotions and your perspective that you've lost sight of everything else.

The next time you’re getting flooded with these sorts of negative and painful feelings and thoughts, try this instead:

• Remove yourself from the situation and find a secluded place.

• Take a second to step outside your pain and emotions and get centered.

• Describe for yourself the feeling that you're experiencing that is underneath the hurt.

• Have you felt that feeling before? What was the first time you recall having that feeling?

בס''ד

• Envision yourself back in that moment, with that person in that situation, only this time you are determined not to be hurt by them no matter what they do. Envision them utilizing all their methods to hurt you and break you down, but you stare back at them with disdain. You allow whatever that person or situation does to you to wash over you like water off a duck's back. And you simply relate to their smallness with a sense of pity.

By doing this exercise, you'll make yourself bigger than that person or situation that left you with a wound that was never resolved. By reliving these experiences in a way in which the catalyst of your trauma is powerless and you are victorious, you expand yourself to contain those experiences of the past, move through them, and put them in the rear-view mirror. (This exercise should ideally be done twice a day for 10 minutes a day, for two weeks in order to experience real and lasting healing and transformation.)

Now that the pain of your past has been reduced, you can deal with the actual issue at hand that has arisen between you and your spouse – a singular issue, not a landmine that triggers an emotional apocalypse. Having released some of the bonds of your underlying hurt, you will find it much easier to step outside of yourself for a moment and consider that your spouse has their own past through which he or she experiences your relationship. Perhaps your partner acted the best he or she could, with different intentions and motivations than the ones you ascribed to them.

And ask yourself where in the relationship you can make things better. Then, without criticism or blame, share what you feel with your spouse in an open and heartfelt way.

By approaching your spouse in this balanced and introspective manner, you’re much more likely to be successful in problem-solving and relationship-building. By coming from a place that’s respectful to yourself and your spouse, you infuse your relationship with love, care and harmony.

Tu B'Shvat: Three inspiring Messages

Learning wisdom from the trees.

(By Adam Ross)

Tu B'Shvat, the Jewish New Year for Trees, falls on the 15th day of the month of Shvat. Beyond its agricultural significance, this day calls us to harness the power of a new start and take that first step to kickstart the ‘spring’ in our lives. Here are three inspiring messages of the day.

Where you think is where you are.

On Tu B'Shvat we have a custom of eating fruits such as figs, pomegranates, dates and olives, yet in reality look around – there are no fruits yet on the trees! We're in the middle of winter; isn’t this celebration a little premature? The message of Tu B'Shvat is that although the fruit have not yet grown, the process which creates them has begun!

For people, our fruits are our deeds and achievements – and they too have their origin. They begin with an idea. Rabbi Nahman of Breslov taught, “A person is not only where he is physically, but where he is thinking about being.” When an idea crystalizes in our minds, we are already halfway towards achieving it. Tu B'Shvat’s message is that all great accomplishments begin in a compelling idea and goal. So dream, think positive and celebrate the power of our ideas!

Let nature inspire you.

Rabbi Avigdor Miller, one of the last generation’s great rabbis, was known to take time appreciating the awesomeness of nature, marveling at the intricate detail and unfathomable wisdom in the world that God made. “Look at this apple, so perfect, so sweet, so round,” he would say before channeling his gratitude into a blessing. Nature is not only there to feed us, but also to inspire us.

On Tu B'Shvat we can look at trees and their fruit as our teachers and guides. The date palm which grows in salty conditions yet brings forth honey teaches us to extract the good from the bad. The olive tree, which produces oil, encourages us to bring more light into the world,

בס''ד

and the grape which is crushed before producing expensive wine, teaches us the value of humility.

The Kabbalistic Tu B'Shvat Seder is replete with these pearls of wisdom intended to help us elevate our lives, improve our character and aspire to greatness.

Spring is on its way.

We all have periods of winter in our lives, times of darkness, coldness and isolation, and sometimes it's hard to imagine ourselves back in a positive place. In Israel, after four long, cold months most trees have lost their leaves, battered by the harsh winds and frost. Just when they look ready to be cut up and used for firewood, new life appears again. The almond tree blossoms, these barren trees which have laid dormant for so long make a comeback.

Tu B'Shvat’s message is not to let the difficult non-productive times in our lives define us. Like trees, we too live our lives in cycles, like the moon that waxes and wanes, shrinking and disappearing before growing and becoming full. Tu B'Shvat falls during a full moon. Life is a cycle, spring is just around the corner and as the Talmud states, better times can come “in the blink of an eye.” As we witness the start of the transition from winter to spring, Tu B'Shvat teaches and builds our patience and trust that good times are ahead.

10 Life Lessons from Trees

Wisdom for living, garnered from the trees and fruits of Israel. (By Adam Ross)

Jewish wisdom is full of insightful comparisons between the Jewish People and the trees and fruits of Israel, urging us to learn character perfection from our deep rooted forest friends. So now, with Tu B’Shvat, the New Year for Trees approaching, it’s time to put the spring in your step, branch out and take a leaf out of nature’s book with these ten green gems.

1. Be diligent, like an almond!

The almond tree is the symbol of Tu B’Shvat, the first tree to blossom - always right on time. Its essential quality is encapsulated in its Hebrew name, ‘shaked’, coming from the verb

‘lishkod’ meaning to be diligent. In Hebrew a ‘shakdan’ is someone who is always reliable, punctual and diligent.

2. Find the sweetness of life even in the bitter times

If you’ve ever visited Israel, you’ll notice the date palms are one of the few trees that can flourish anywhere - even on the salty marsh land of the Dead Sea where nothing else grows. In fact Israel produces a third of its date harvest from the shores of the Dead Sea. And what do these dates produce? Honey! The sweetest thing of all.

King David took inspiration from these amazing trees, writing in Psalms, “A righteous man will flourish like a date palm.” Even if you find yourself in the most bitter of places, stand tall, stick to your values and share some sweetness for others to enjoy!

3. A birthday in the middle of winter? New life is just around the corner.

Just like trees, we all go through our personal winter when productivity feels on the wane. How do we bring ourselves back to life? Trees may now look bare and dead, but don’t be deceived; the sap is already rising in the tree trunks and first signs of life are about to appear. We may not see fruit yet, but the inspiration is there. As long as we stay connected, still thirsty for inspiration even through the winter, Tu B’Shvat teaches us that new hope and new life is never far away.

4. Challenging times bring out the best in us.

When an olive is crushed, it produce oil which lights up the world, reminding us that although we would rather a smooth ride in life, the challenges of life can often bring out the best in us. The Zohar explains that Torah study is only really absorbed when one makes sacrifices to learn it. No one’s looking for tough times, but when they come along, don’t lose hope. We never know what light might emerge.

5. Joy through humility.

Grapes produce wine which brings us happiness. The grape doesn’t mind being trodden on, squeezed to a pulp, filtered, stored and left in a dark barrel to ferment for years.

בס''ד

Does any other fruit suffer such treatment? The grape is the king of all fruit precisely for its quality of humility. One day it will turn into wine, soar in price and bring joy to the world. Our rabbis teach us we drink wine on so many occasions in Jewish life to instill this message of humility learned from the grape. When we are prepared to set our egos aside and start to see all of life as a gift, the blessing we have brings joy to our eyes.

6. Never stop searching for answers.

The secret to knowledge is to never stop searching. The Talmud learns this from the fig tree which, unlike other fruit trees, ripens little by little over a period of time. The more you search, the more you will find. Torah is a tree of life; as long as we hold on to it and are willing to ask questions, it will always continue to provide us with answers.

7. Don’t judge another Jew.

We never really know another person fully inside and out, and often we can jump to conclusions. The pomegranate has hundreds of seeds, hidden away in secret chambers and is also likened to the Jewish People, as the Talmud teaches, “What a wonderful nation Israel! Even the most unlikely Jews keep many aspects of tradition, or engage in secret acts of kindness.” These are the hidden pomegranate seeds that every Jew possesses.

8. Take a bite out of that opportunity.

The apple tree teaches us to sense when a great opportunity is on the horizon and immediately seize it with both hands. King Solomon compared the Jewish People at the Giving of the Torah to an apple tree. "Like as an apple tree blossoms appear before it even produces leaves, so too the Jews at Mount Sinai declared ‘We will do,’ and then said ‘We will understand.’" Opportunities always come with a risk, but sometimes we can spend so long assessing our options that the moment will pass us by.

9. True beauty is always found within.

Appearances can often deceive. The Zohar praises the walnut as a fruit that keeps its secrets well hidden. A thick shell, seems at first inedible, however within it reveals a wonderful

source of protein. The Talmud teaches, “That which is precious is always hidden away,” hence the Torah not only has a cover, but is also hidden away in the Ark, which also has a cover. In relationships, first impressions can often lead us to the wrong conclusions. The walnut teaches us to protect that which is of most value and understand there is always more to people than meets the eye.

10. Everything has a purpose

Rabbi Abraham Yitzchak Kook, the first chief rabbi of Israel, was once walking in the fields when a student accompanying him plucked a leaf off a tree. Rav Kook was visibly shaken. Turning to his companion he said, “Believe me when I tell you I never simply pluck a leaf or a blade of grass or any living thing unless I have to.” He explained further, “Every part of the vegetable world is singing a song and breathing forth a secret of the divine mystery of the Creation.”

For the first time the young student understood what it means to show compassion to all creatures. Everything serves a purpose, every tree, fruit and blade of grass are gifts to us to enhance our world. If we can master such sensitivity for the plant world, how much more so for the people around us.

Wishing you a happy new year for trees!

Halachot of Berachot

(Daily Halacha)

Berachot Order of Varying Types of Food & Fruit

If one sits down to eat different kinds of fruits, all of which require the Beracha of "Borei Peri Ha'etz," over which fruit should he recite the Beracha, and thereby cover all the other fruits?

If one of the fruits is included among the seven-special species of Eretz Yisrael (listed in the verse in Parashat Eikev – Devarim 8:8), such as grapes, then this fruit takes precedence over other fruits. For example, if a person eats grapes and apples, he would recite the Beracha of Ha'etz over the grapes, and this would cover the apples, as well.

Daily halacha

בס''ד

If one sits down to eat several fruits which are all among the seven-special species, over which fruit should he recite the Beracha?

Halacha requires reciting the Beracha in such a case over the fruit that is mentioned closer to the word "Eretz" ("land") in the verse that lists the seven species. The verse describes the Land of Israel as "a land [Eretz] of wheat and barley, grapes, figs and pomegranates; a land [Eretz] of oil-laden olives and date-nectar." The species closest to the word "Eretz" in this verse is given precedence over species situated further away from the word "Eretz." For this reason, when one eats both a Mezonot food (from wheat or barley) and fruits from the seven species, he first recites the Beracha over the Mezonot food, since wheat and barley are situated closest to the word "Eretz" in this verse. Among fruits, olives, which are mentioned immediately following the second instance of "Eretz," takes precedence over all other fruits. Then comes dates, followed by grapes/wine, figs, and, finally, pomegranates.

If one eats a fruit that requires the Beracha of "Bore Peri Ha'etz," and another food – such as watermelon – that requires "Bore Peri Ha'adama," which food should he eat first?

In this case, one should preferably first recite Ha'etz and partake of the fruit, and only then recite Ha'adama over the watermelon. If, however, the watermelon is "Chaviv" for this individual, meaning, he likes it better than the other food he wishes to eat, then he should first recite Ha'adama and partake of the watermelon, before partaking of the fruit.

Summary:

If one eats a fruit from the seven species and another fruit that is not among the seven species, he recites the Beracha of Ha'etz over the fruit from the seven species, which covers the over fruit, as well.

If one eats several fruits from among the seven species, then he chooses the fruit upon which to recite Ha'etz (and thereby cover the others, as well) based on the following sequence of priority: olives, dates, grapes, figs and pomegranates.

If one eats a fruit requiring Ha'etz and another food requiring Ha'adama, then he first eats of the food requiring Ha'etz, unless he has a stronger liking for the other food, in which case he first partakes of that other food.

Shulchan Aruch, Siman 211, Seif 1-4

Daf Yomi Masechet Pesahim (Daf Notes)

Protecting the Korban Pesach:

In conclusion, we cite from R’ Z. Kroizer, who explains that the forces of impurity attempt to attach themselves to the Korban Pesach, due to its great holiness (Zohar, Mishpatim, p. 125). For this reason, people would carry the Korban Pesach over their shoulders in a disrespectful manner. It would appear as if they were carrying some menial load, as Arab merchants do. The forces of impurity would then overlook them (Or HaChamah, here).

Getting Upset

The Gemara states that whoever gets upset, even if he was destined for greatness, can have it taken away from him. This is apparent from Eliav, the brother of David, who the verses apparently indicate was fitting to be king of Israel, but apparently lost the right to the throne because he got angry at David Hamelech.

The Sfat Emet notes that according to the Gemara (and Rashi), it indeed seems that Eliav was supposed to be king, were it not for his episode of getting angry at David. Why, then, did David deserve to be king just because Eliav got angry at him?

The Sfat Emet suggest that this is indeed the way it works. The person who was the victim is supposed to take away what otherwise would have been the gift of the perpetrator. However, this would mean that David was originally chosen because it was known that Eliav would later get upset at David, which is slightly difficult.

The Sfat Emet concludes that this is incorrect. He says that the Gemara merely notes that Eliav was “destined for greatness,” not that he was king or going to be king. It must mean that David was supposed to be king all along. Eliav was just someone who was also destined for greatness. However, after he got angry at David, Hashem told Shmuel that this greatness was no longer pertinent to him.

Daf yomi

בס''ד

Interesting Midrash (from Torah Tots)

Pocketful of Miracles

When the Bne Yisrael sang Az Yashir, they had a lot of miracles to sing about - 50 to be exact! Hashem turned the laws of nature topsy-turvy in this final feat of revenge upon Pharoh and the Mitzriyim (Egyptians). Here are some sea-splitting highlights of their watery adventure:

Everyone knows that the sea split, but did you know that there were actually twelve paths - one for each shevet (tribe) of Bne Yisrael! Now, you'd expect to find a mucky, yucky, mirky sea bed at the bottom, but, believe it or not, the sea bed became a dry level path for the Bne Yisrael to walk upon. If there was a deep spot, the water hardened allowing the Bne Yisrael to walk on the water!

The sea walls were solid as a rock and formed a roof-like protection over their heads. But say, you, your child or your animal got a little thirsty, you could just push a cup into the walls and the salt water sea would give you a fresh, sweet cup of water! When children began to cry, Hashem made the walls of the tunnel produce fruit and sweetness to comfort them. Vegetation grew out of the sea bed for the animals to eat. The path was perfumed with pleasant fragrances from Gan (Garden of) Eden.

Leave it to Hashem to think of under-water interior decorating at a time like this! The watery walls formed a mosaic pattern and the fish swam freely. And you could even wave to a friend over in the next shevet, because the walls were perfectly transparent! The light from the pillar of fire illuminated the path like sparkling chandeliers.

On this seventh day of Pesach, all the waters of the world split; Rivers, cisterns, pits, and even water in pitchers, barrels and bottles. The exception was the Jordan River, which reversed its course, leaving its bed dry. The walls of water at the Red Sea were so high that they were seen from a great distance, terrifying all the surrounding nations. The sound of the splitting sea could be heard all over the world.

Now, the Mitzriyim didn't exactly have the same first-class sea-crossing experience: Remember that perfectly dry path? Well, it did indeed make a murky, muddy finish for the Mitzriyim the moment those chariots touched the sea bed! The mud became boiling hot from the pillars of fire making the horses lose their hooves. Hashem caused one wheel to be removed from each chariot. When the panicked horses pulled these disabled war chariots, the heavy vehicles swung back and forth, breaking bodies as they went. Many Mitzriyim fell from their chariots, and were not able to get up again. Although it was virtually impossible for the chariots to move with a single wheel, the chariots were able to ride toward the closing waters. Even though the sea bed was like mud, when the Mitzriyim fell on it, it was like stone, breaking their bones. Stones, hail and fiery coals rained down on the Mitzriyim from the sky, confusing the Mitzriyim. Even their arrows and missiles misfired and boomeranged back at them!

It was then that the walls of water came tumbling down! The Mitzri soldiers who were most wicked were thrown violently into the air and back into the depths of the sea, tossing and turning in the churning seas. Those who were deserving of a more merciful death sunk like lead to the bottom of the sea, quickly ending their lives. Not a single Mitzri survived - and not a single Bne Yisrael was harmed.

There was a great dispute between the sea and the land, neither of which wanted to retain the bodies of the Mitzriyim. They kept on throwing the Mitzriyim back and forth from sea to land to sea to land like a rubber ball. Hashem finally convinced the land to accept the Mitzriyim. Finally, the sea cast the corpses of the entire Egyptian army - thousands of bodies - upon dry land for all of Bne Yisrael to bear witness. Hashem raised up the land of Mitzrayim so that the survivors at home could see the downfall of their armies. Though Mitzrayim is several days' journey from the sea, those at home were able to see the faces of those who were drowning. The Mitzriyim didn't die right away, they were washed up on the beach half alive, to see the truth, that the Bne Yisrael had been delivered from the sea, alive and healthy. Every Bne Yisrael was able to spot his former master there on the beach.

Although Pharoh was at the head of his troops, he was spared by Hashem so he would be able to tell all the world of Hashem's greatness. He did

Kidz Corner

בס''ד

Teshuva, and split from Egypt. He settled in Nineveh, where he became an important leader, influential in their doing Teshuva in the time of Jonah.

Even the sick, weary and crippled Bne Yisrael were able to keep pace with the entire group. Not only were the lives of the Bne Yisrael spared, but they did not lose any of their belongings in the sea. And here's a dividend that no one would expect...when the sea washed up the Mitzriyim, it also washed up all the treasures they had taken with them into battle. Bne Yisrael gained even more treasure than they had taken when they left Mitzrayim. Now the promise that Hashem made to Avrohom was complete: Bne Yisraelnow had ALL the riches of Mitzrayim.

Hashem restored Yaakov Avinu back to life to witness the miracle of the Red Sea. Hashem showed him the Mitzriyim lying there. Others say, Hashem resurrected ALL three Avot, and stood them at the bank of the Red Sea to see the great miracle. The Bne Yisrael were carrying all 12 of Yaakov's sons with them to bury in Eretz Yisrael. All 12 sons were resurrected to see the miracle of the Red Sea.

Hashem resurrected all three Avot - Avraham, Yitzchok and Yaakov - and all twelve of Yaakov's sons to bear witness to the fulfillment of the promise He made to them so long ago. Indeed, Hashem had taken these strangers out from a strange land where they had toiled for so many years and made them a free (and very wealthy) nation!

These great miracles by the sea inspired the Bne Yisrael. They recognized the greatness of Hashem. They had a true belief in Hashem and His Prophet Moshe. All the Bne Yisrael attained the level of prophecy and through Ruach HaKodesh (Divine Inspiration) sang the divinely inspired Az Yashir along with Moshe, word by word, letter by letter. Even children and the simplest people attained the spiritual level of individuals who had been prophets for many years. Nursing children stopped breastfeeding to sing. Even children in the womb joined in.

Kid’z Korner (Revach)

Who’s Fitting to fight Amalek

(Adapted from Mishlei Yaakov, pp. 147-148)

"Moshe told Yehoshua: Choose for us men and go fight Amalek!" (Exodus 17:9).

Why was Yehoshua chosen to lead the battle against Amalek?

The Midrash explains that Yehoshua was chosen because he was a great-great grandson of Yosef. Amalek is described as having no fear of G-d (Deut. 25:18). So it was appropriate that a descendant of Yosef - who proudly declared, "I am a G-d -fearing person" (Gen. 42:18) - should lead the fight against Amalek.

The Maggid asked: Was Yosef the only one of the twelve tribes who was G-d -fearing? All of Jacob's sons were tzaddikim; they were all yirei shamayim. Why was the tribe of Yosef specifically chosen for this mission?

The Disheveled Brother

It was very frustrating for Richard, but nothing seemed to help.

Richard's brother could never hold on to a job for more than a week. Richard took care of him and supplied him with food and clothing. Since they were the same size, he would give his brother his old clothes.

But a few days after giving him his coat, Richard would see his brother - and the coat that he had just given him was now missing several buttons. And some of the seams had become unraveled. The coat looked terrible.

"What happened to the nice coat I gave you?"

"What can I say?" replied his brother. "You gave me a coat that has seen better days. The seams were weak and they ripped, and the buttons just popped off."

One day Richard decided to test this explanation. He went out and purchased two identical coats, one for himself and one for his brother. A few days later he came across his brother - and once again, his new coat was in a terrible state, missing buttons and ripped seams.

"What happened to your coat now? Look at mine, it still looks brand-new, while yours is already a pile of rags!"

His brother was not moved. "Do you think you can change the laws of nature? That's how it is in the world. Poor people wear ragged clothes, with missing buttons and ripped seams."

בס''ד

Richard was unhappy, but accepted this explanation. Not long afterwards, however, they were both invited to a dinner. After the meal, a clown entertained the crowd by pretending to be a poor person. The audience roared with laughter as he accurately imitated the movements and speech of a pauper.

Richard noted that the clown's coat, while certainly convincing as belonging to a poor person, was not ripped and still had all of its buttons. He turned to his brother:

"Look at the clown! His imitation of a poor person is flawless - he didn't miss the smallest detail. And yet his clothes are not ripped and tattered. So you see that a poor person does not have to be dressed in shmattas!"

Yosef, the G-d -fearing Egyptian

The Torah describes Amalek as a people with no fear of G-d . But Amalek could claim: this is not a trait that should be expected of a non-Jew. Perhaps it is nice if people fear G-d - but who said that everyone is obligated?

We may respond to such a claim by examining Yosef's actions as Pharaoh's viceroy. Like the clown pretending to be a poor man, Yosef pretended to be an Egyptian, speaking their language and wearing their clothes.

Yosef worked hard to look and act like an Egyptian so his brothers would not recognize him. Nonetheless, he told them, "I am a G-d -fearing person." Yosef did not feel that such a statement would be unsuitable for a non-Jew to say.

Thus Yosef is the tribe most suitable to battle Amalek. Yosef demonstrated that fearing G-d is a proper trait for all peoples.

Complaint of Meat

(Adapted from Mishle Yaakov, pp. 321-322)

The wealthy usually arrange that their servants eat separately, in their own quarters. And not infrequently, their food is of lower quality. The workers may be unhappy about this state of affairs, but they do not complain, since legally there is nothing wrong.

However, when it comes time to be paid, and the worker notices that he has not received his full salary, he may bitterly remark:

"Why is my salary reduced? Perhaps it is because all year long you fed me such fancy food at your table..."

The servant's principle complaint is, of course, about not being paid in full. However, between the lines we hear a secondary complaint: he is also upset about being served food of a lesser quality.

Hidden Request

The Israelites were afraid that they would starve in the wilderness. "You had to bring us out to this desert, to kill the entire community by starvation!" (Ex. 16:3). They asked for food so they would not starve - certainly a legitimate request.

However, when they complained about the difficulties of life in the desert, unlike Egypt where "we could sit by pots of meat" - we hear a secondary complaint, that there was no meat in the wilderness.

Therefore, G-d informed Moshe, "I have heard the complaints of the Israelites. Tell them, 'In the afternoon you will eat meat'" (16:12). But where do we find that they complained about meat? It is as the Midrash explains: In your words, you asked for bread. But in your hearts, you asked for meat.

Baron Rothschild Teaches The Ktav Sofer Pshat In Bikur Cholim

The famous Baron Reb Shimon Wolf Rothschild was a close friend of the Ktav Sofer. When they would spend time in the same spa-town, Baron Rothschild would come to visit the Ktav Sofer every day, to hear Torah from his mouth.

One day Baron Rothschild stayed only briefly and then suddenly got up to leave. The Ktav Sofer asked him why he is cutting his visit so short. He answered that he noticed that the Ktav Sofer was not feeling well. The Gemara in Baba Metzia (30b) says that we learn the Mitzva of Bikur Cholim from a pasuk in Yitro (18:20), "ViHodatem Et HaDerech Yeilchu Ba; You should show them to go in the way of the Torah." Chazal say, "'Yelchu-Zeh Bikur Cholim; The Mitzva of Bikur Cholim is learned from the word Yeilchu.""

Baron Rothschild continued and said that the message we can learn from this Drasha is that Bikur Cholim does not always necessitate a long visit with the sick person. Sometimes, the greatest mitzva of Bikur Cholim is "Yeilchu" to know when to go. By going you may be doing the Choleh a far bigger favor than by staying.

בס''ד

The Chatam Sofer frequently repeated these words in the name of the Baron. (Shnayim Mikra)

Chatam Sofer & Vilna Maggid - Hashem The Doctor

Hashem promises that even we listen to His commands and keep the Mitzvot he will spare us from the illnesses of Mitztrayim, כי אני ה' רופאך' for He is our doctor (Beshalach 15:26). Why is the metaphor of Hashem as a doctor used to encourage us to keep the Mitzvot?

The MiShulchan Gavoa brings from Rav Yaakov Yosef the Maggid of Vilna that this is a Mashal. When we go to a Doctor to cure our ailments, says the Maggid, and he prescribes a medicine we don't ask for an explanation as to how the particular pills will make our pain go away. We accept that there are complex ingredients in the pill that chemically activate our bodies to fight whatever ails us. Similarly when it comes to doing Mitzvot we should follow the doctors orders without demanding explanations and acting as the judge and jury to determine its efficacy.

He also brings the Chatam Sofer who brings a similar yet more literal approach. We tend to view all cause and effect in this world as falling into two distinct categories, natural or divine. However the Chatam Sofer says that this isn't the case. Rather every cause and effect in the world is natural and was all part of creation. What we call divine, he calls lacking complete knowledge of the natural.

Just like it is perfectly natural that clouds cause rain, so too is it perfectly natural that worship of Avodah Zara prevents rain. The only difference is that the prior example we understand how it works, while in the latter the cause and effect is hidden from us. If we had complete mastery over the inner workings of nature we would understand why drinking animal blood cuts short our life, why the Parah Adumah purifies us, and what damage we cause ourselves when wearing linen and wool together.

Hashem urges us to follow His directives, for the Master of Creation is the only One fully capable of creating guidelines for the good life. Listen to the good Doctor because only He truly knows.

Tu Bishvat

This Year (5780 / 2020), Tu (the 15th) B'Shvat, the Rosh Hashana (New Year) of the Trees, falls

on Monday, February 10, 2020. As all Jewish Holidays do, Tu B'Shvat begins sundown Sunday evening, February 9, 2020 and ends at nightfall on Monday, February 10, 2020. "Tu" is the pronunciation of the numeral 15 when spelled out (the letter "tet" and the letter "vav.").

A NEW YEAR IN THE MIDDLE OF WINTER??? What? New Year in the middle of the winter? Now I've heard everything!! But seriously now, when it comes to the New Year, Rosh Hashana is just the beginning....

If you think about it, there are lots of starting points throughout the year. The first of Elul, is the beginning of the tax year for animals. For Maaser (tax) purposes, all animals born after the first of Ellul are taxed the following year.

Rosh Hashana, on the first of Tishrei, begins a period of judgement for mankind.

The first of Nisan is called the "first month" in the Torah, commemorating a cycle of freedom for the Jews when they left Mitzrayim (Egypt). It is also called the "New Year for Kings." This was very important information in the time when Israel's monarchy ruled, because all documents were dated by the year of the king's rule. For example, if a king ascended to the throne, even a day before the first of Nisan, when Nisan rolled around it was considered his second year on the throne. Any official documents written from that day on would say, "In the second year of the reign of King So and So."

NEW YEAR FOR WHAT?? The same rule counts when it comes to Tu B'Shvat, the "New Year of the Trees." Actually, it's a flowery way to say "tax season begins now...." In the time of the Bet Hamikdash (Holy Temple) farmers were taxed on their crops and produce as well as their animals.

The Mitzvot relating to crops and produce are only practiced in Eretz Yisrael (the land of Israel). (Nowadays, with no Bet Hamikdash, some of these Mitzvot are observed differently than that which will be described here. However, the observance of these Mitzvot is still mandatory.)

After grains and fruit are gathered, there is a mandatory gift (tax) called "Terumah" that must be given to any person who is a Kohen, (priest). After this gift is given, there are then a series of gifts (tax) called "Ma'aser," meaning "a tenth."

There are three kinds of "Ma'aser:"

בס''ד

1) Ma'aser Rishon 2) Ma'aser Sheni 3) Ma'aser Ani

The first of these Ma'aser gifts is called "Ma'aser Rishon" - The First Tenth. This gift, consisting of 1/10th of the harvest, is given by the farmer to any member of Shevet (tribe of) Levi only after "Terumah" has been taken.

After this gift has been given to the Levi, there are two other Ma'aser gifts, only one of which is taken in any particular year. (There is a system that dictates which Ma'aser is given in which year). The first of these "gifts" is called "Ma'aser Sheni" - The Second Tenth. This "gift" consists of 1/10 of the remaining crops, and it is taken by its owner to Yerushalayim (Jerusalem) to be eaten there.

The other "Ma'aser" is "Ma'aser Ani" - The Tenth of the Poor. This "gift" consists of 1/10th of the remaining crops, and it is given to poor people.

The beginning of the agricultural year for trees as far as these gifts go is the 15th of Shvat - the New Year for Trees. Any fruit ripening after Tu B'Shvat is to be assessed for tithing only during the following tax season.

For example: The present Jewish year is 5780. If a fruit was formed on the tree before the 15th of Shvat 5780, it is included with all fruits that were formed from the 15 Shvat 5779 until 15 Shvat 5780.

If the fruit was formed after Shvat 15, 5780, it is included with the fruits formed from 15 Shvat 5780 until 15 Shvat 5781 for purposes of determining to which year's gift it will be subject.

This is the significance of the New Year for Trees. Any crops harvested from the 15th of Shvat are counted for that year.

Then there's the law that states that a farmer may not harvest a tree during it's first three years (Orlah). If a farmer plants a tree on the 14th of Shvat, the tree's already a year old on the 15th of Shvat. (pretty neat trick, eh?).

WHY SHEVAT? The question remains: Why is this new year in the month of Shvat? The Talmud, Tractate Rosh HaShana tells us that by this point in the year, the majority of the rainfall to come during the year has already arrived. Therefore, the trees have already started to grow, and this is the time when fruits begin forming on the trees. Because the fruits begin to grow at this time, it is fitting that we start the New Year for the tree

(which has significance to the fruits produced and the gifts the fruit are subject to) at this time.

In Eretz Yisrael, the 15th of Shvat is the day when new sap starts to rise in the trees. It is a time of rejuvenation. It teaches us the important lesson that even in times that seem darkest, there is new life, in times of sorrow there is hope, and in times of Galut, (exile) there is the light of Mashiach.

HOW WE CELEBRATE What better way to celebrate the birthday of trees than to actually plant a tree. There are all kinds of organizations and groups that are dedicated to planting trees in the forests of Eretz Yisrael. You can also plant a tree in your own neck of the woods if you want to. Tu B'Shvat is the perfect time to protest deforestation and the shrinking of the rain forests, although there's no particular mitzvah to do so.

There are varied customs regarding eating fruit on Tu B'Shvat. Some have the custom to eat the seven species of fruits that grow in Eretz Yisrael. This "Top Seven" selection is based on a verse in Devarim: (8,8) "...a land of WHEAT and BARLEY and (GRAPE) VINES and FIG trees and POMEGRANATES, a land of OLIVE trees and (DATE) honey." Others have a custom of eating fifteen species of fruit (the "top 7" and eight more). In today’s "global fruitopia," where fruits from all over the world are available from our grocers, we mix it up: starting with the "top 7", we move on to local fruity favorites and throw in a "new fruit" (that we haven't eaten this year) in order to be able to make the Bracha (blessing) of Shehechiyanu.

CHONI HAMA'AGEL

(the Circle Drawer) Tu B'Shvat is a celebration of continuity. After all, what says "I am here for you just as I was here for your fathers, and I will be here for your children just as I am here for you" like a tree. In some cases, it takes longer than one lifetime for a tree to come to "fruition."

Here's a story (From the Talmud - Tractate Taanit 23a) that teaches just that lesson (and something to think about while we munch on bokser fruit):

The original story of Rip Van

Winkle Why do we eat bokser (carob fruit) on Chamisha Asar B’Shvat (the 15th of Shvat)?

The traditional answer is found in the fascinating story of Choni Hama’agel (the circle-drawer). One day, as Choni was traveling along the road, he saw a man planting a carob tree.

בס''ד

Choni asked him, "How long will it take for this tree to bear fruit?"

"Seventy years," the man replied.

"Do you think that you will live another 70 years?" Choni asked.

The man replied, "I found carob trees growing when I was born, because my forefathers planted them for me, so I, too, plant them for my children."

Thereupon Choni sat down to have a meal, and sleep overcame him. As he slept, a rock formation grew around him hiding him from sight. He continued to sleep for 70 years. When he woke up he saw what looked like the same man gathering beautiful fruit from the carob tree.

"Are you the man who planted this tree?" Choni asked.

"No, I am his grandson," the man replied.

Choni then realized that he had slept for 70 years!!

Choni returned home and found that his son had died but his grandson was still alive. He said to the members of his household, "I am Choni Hama’agel!!" but they did not believe him, as seventy years had passed since Choni had last been seen.

He left and went to the Beit Midrash (study hall) and announced, "I am Choni Hama’agel," but no one believed him, and they did not show him any respect. Choni, in utter despair, prayed for Divine mercy and died. To this Rava observed, "For this reason people say, "Give me companionship or give me death!"

A SPECIAL TREE: The B'ne Yesasschar writes of another custom which is alluded to in the Mishna which tells us about the New Year for Trees. The Mishna calls the new year "Rosh HaShana L'Ilan," The New Year for a Tree. Why did the Mishna refer to "tree" in the singular rather than in the plural? Why wasn't the new year called "Rosh HaShana L'Ilanot," The New Year for Trees? The answer, the B'neYesaschar writes, stems from something our sages have told us: On Tu B'Shvat, we should pray that come next Sukkot, we are able to acquire a beautiful and kosher Etrog, so we can fulfill the commandment of taking that one of the Four Species to the fullest. This is alluded to by the Mishna's use of the word "tree" in the singular: THE tree that we need in order to fulfill a commandment begins its

new year, and in order to assure that we can obtain the fruit of THAT tree, we should pray for it on this day.

(Rav Itshak Nabet)

Inspiré du livre Sihot Ithaskout chovavim et Nétivot Chalom

Apprendre à se Jeter à L'eau Nous assistons dans la paracha de la semaine, Bechala’h, à un des événements les plus spectaculaires de la Torah: l'ouverture de la mer Rouge. Imaginons-nous un instant la tension de cet instant. Depuis trois jours, des millions de juifs, hommes, femmes et enfants, se tiennent devant la mer en espérant partir d'Egypte lorsque, soudain, les hurlements des chariots de Pharaon déchirent le silence et déclenchent une inquiétude générale. A gauche et à droite, des rochers empêchent de passer devant et derrière la mer, et les armées de Pharaon jaillissent. "Que fait Moshé rabénou?", s'interroge le peuple. Il est enseigné dans la Mékhilta au nom de Rabbi Yéouda que les chefs de tribus étaient figés devant la mer et que chacun d'eux refusait d'entrer en premier. Pendant qu'ils discutaient, Narchone ben Aminadav, le prince de la tribu de Yéouda, sauta dans les flots et s'enfonça entièrement dans l'eau. C'est d'ailleurs sur lui que David amélékh écrivit "Viens à mon secours, ô Di-u, car les flots m'ont atteint, menaçant mes jours. Je suis plongé dans la vase d'un gouffre: pas un pouce de terrain pour y poser le pied" (Téhilim 69). Alors Hachem dit à Moché: "Mes enfants se noient, les ennemis arrivent et tu restes là à prier! Lève ta main et fends la mer". Vous connaissez la suite, c'est ce que nous lisons tous les matins "Az yachir Moché…"

Il y a lieu de se demander ce qui poussa Narchone ben Aminadav à se jeter à l'eau. Qu'a-t-il vu de plus que les autres chefs de tribus qui se trouvaient avec lui sur ce front de mer?

Nous pouvons supposer que le prince de Yéouda fit le raisonnement suivant: est- il vraisemblable qu'Hachem nous demande une chose impossible à accomplir? S'Il nous ordonne de rentrer dans la mer, il est certain que nous

PAR LA FRANCOPHONE

בס''ד

pouvons le faire. Alors il décida de faire tout ce qui était en ses moyens: il s'avança droit dans les flots avec la certitude qu'Hachem allait compléter sa part du contrat. Cette foi et ce don de soi furent le déclencheur de ce formidable miracle.

Nous sommes confrontés chaque jour à des difficultés dans notre service divin, que ce soit dans l'accomplissement des Mitsvot, l'étude de la Torah ou encore l'éducation de nos enfants. Lorsque nous regardons la taille de l'entreprise, un sentiment de découragement nous gagne. Nous ressemblons aux bné Israel devant cette situation sans issue. Alors nous devons nous rappeler l'enseignement de Rabi Tarfon dans les Pirké Avot qui dit que "Ce n'est pas à toi de finir le travail".Hachem demande à chaque juif de faire ce qui est à sa portée. C'est pourquoi nous devons prendre exemple sur Narchon ben Aminadav et nous jeter dans la mer. Même si les débuts sont toujours un peu difficiles, et que l'eau est froide... Cependant, après avoir accompli le premier pas, on s'aperçoit que ce n'était pas si dur.

Hélas, nombreux sont ceux qui s'arrêtent devant les difficultés et s'imaginent que les Mitsvot sont des montagnes insurmontables. Certains pensent qu'il est impossible de respecter les lois de pureté familiale ou de s'habiller avec pudeur au XXI ième siècle. Quand d'autres préfèrent tout simplement nier la présence divine afin de ne pas penser à tout ce qu'un juif doit accomplir. Ils agissent comme cet homme dans le traité de Chabat (98, a) qui se moqua de Rava en lui disant: "Peuple d'impatients qui avez laissé vos bouches précéder vos oreilles! Comment avez-vous accepté la Torah sans même vérifier si vous aviez la force de l'accomplir?"

Baroukh Hachem, Rava nous offrit la bouée de sauvetage pour affronter ces doutes et ces épreuves: "Nous, nous marchons avec confiance ", répondit-il. Nos ancêtres n'avaient pas besoin de savoir ce qu"il y avait écrit dans la Torah pour l'accepter car ils savaient qu'-Hachem ne les tromperait pas et ne leur demanderait pas de choses impossibles à réaliser. Alors marchons nous aussi avec confiance, comme des enfants qui suivent leur père. Vivons avec cette intime conviction que tout ce qu'Hachem nous demande est à notre portée. Et à l'image de Narchon Ben Aminadav, surmontons nos craintes. Lançons- nous vers l'avant, jetons-nous à l'eau avec la foi qu'-Hachem enlèvera les

obstacles qui semblent nous empêcher d'avancer, amen Ken yehi ratson.

Les Plaintes de Mara Dans la paracha de la semaine, Béchala’h, la Torah nous raconte les nombreux miracles qu'Hachem accomplit en faveur des bné Israël après leur sortie d'Egypte. Dans un premier temps, Il ouvrit la mer de Joncs en douze tunnels. Les juifs traversèrent cette étendue d'eau comme des touristes visitent un aquarium géant. De chaque côté, l'eau immobilisée laissait entrevoir les différentes espèces aquatiques. Le sol sec était recouvert d'une sorte de marbre. Des arbres fruitiers et des bancs étaient installés pour permettre aux personnes âgées et aux enfants de se reposer. Et ce sera dans ces mêmes couloirs que les Egyptiens trouveront une mort atroce. A la suite de ce sauvetage, les bné Israël chantèrent tous ensemble cette célèbre mélodie qui fait vibrer toutes les synagogues: Az Yachir Moché ouvné Israël. Ensuite, la paracha nous dévoile les conditions de vie de nos ancêtres durant ce difficile voyage. Hachem dirigeait son peuple grâce à une colonne de fumée qui désignait la route à suivre. La nuit, celle-ci se transformait en colonne de feu pour l'éclairer. Pendant ces quarante ans, le peuple but de l'eau qui provenait d'un puits qui se déplaçait avec lui et mangeait la Manne, une nourriture spirituelle qui tombait tous les matins pour chaque juif. Cependant, tout ne fut pas si simple. Par exemple, Hachem ne donna pas le puits immédiatement, comme il est écrit:

"Et Moché fit voyager les bné Israël de la mer de Joncs vers le désert de Chour. Ils marchèrent pendant trois jours dans le désert et ne trouvèrent pas d'eau. Ils arrivèrent à Mara et ne purent pas boire tant l'eau était amère. Et c'est pourquoi on appela cette ville Mara (qui signifie amertume). Le peuple se plaignit à Moché et dit: Qu'allons nous boire?" Et ce n'est qu'après cet incident qu'Hachem lui offrit le puits de Myriam qui l’accompagna jusqu'à son entrée en Israël.

Arrêtons-nous un instant sur cet épisode. Le peuple encore ébloui par les miracles de sa traversée de la mer de Joncs se dirige vers Eretz Israël. Le cœur léger, les juifs débutent leur route dans le désert plein de confiance en Di-u: "Celui qui nous sauva des Egyptiens nous sauvera de la

בס''ד

sécheresse". Trois jours et trois nuits s'achèvent. Les quelques millions de femmes, d'enfants, de personnes âgées espèrent plus que jamais trouver quelques gouttes d'eau pour étancher cette soif qui ne fait que s'amplifier. La joie laisse pourtant vite place au désespoir. Malgré les nuages de protection qui prouvent les bienfaits de notre Créateur, le doute est semé dans de nombreux cœurs. Soudain, à Mara, l'espoir renaît. Une voix délivre le peuple: "De l'eau, il y a de l'eau!" Tous les jeunes hommes accourent vers ce puits fraîchement trouvé afin d'aider à creuser. On amène les seaux pour commencer à distribuer. Le premier buveur s'exclame "Chéahakol Niya Bidvaro", puis recrache écoeuré. La détresse retombe sur ces millions d'âmes: l'eau trouvée est imbuvable, amère au possible. Le peuple se jette sur Moché Rabénou et l'interroge: qu'allons- nous boire? Comment allons- nous traverser ce désert sans eau? Malgré la légitimité de ces questions, la Torah considéra ces requêtes comme une faute, comme "des plaintes"... Et, plus encore, il est écrit dans le traité de Arkhine (15;a) qu'à dix reprises les bné Israël ont mis en colère Hachem pendant la sortie d'Egypte. Or, dans la liste, nous pouvons trouver cet épisode. Alors, qu’est-ce-qui déplut au Créateur? Quelle faute y avait-il dans cette requête ?

Nos sages expliquent que nos ancêtres n'auraient pas dû se plaindre. Il fallait qu'ils prient ou qu'ils disent à Moché Rabénou de demander de l'eau pour eux. Et s'ils avaient fait cette démarche, il est certain qu'Hachem aurait écouté leurs prières et ordonné à Moché de frapper sur un rocher afin de faire jaillir l'eau. En se plaignant, ils fautèrent contre leur Bienfaiteur. De cet épisode, nous devons nous aussi apprendre combien il est grave de se plaindre. Et même lorsque nous avons de bonnes raisons, comme nos ancêtres à Mara, nous devons choisir l'arme de la parole. En effet, la majorité des manques et des épreuves qui jalonnent nos vies visent à nous rapprocher de notre créateur. Et c'est pourquoi le mot "Téfila", la prière, est composée des mêmes lettres que le mot "Pétila", qui signifie une mèche. Car de même que la mèche relie l'huile, une matière organique, à la lumière, symbole de la spiritualité, de même c'est par la prière que nous pouvons nous lier avec Hachem, la Source de vie. Ainsi, la difficulté oblige-t-elle l'homme à lever les yeux vers le ciel, et donc à se rapprocher du Créateur. En outre, lorsqu'une personne se plaint,

elle se détache d'Hachem. En désignant ce qui lui semble tenir de l'injustice, elle témoigne que le Tout-Puissant ne maîtrise pas tout. Cette attitude la désert ainsi deux fois. Non seulement cette personne ne profite pas de l'épreuve pour avancer vers Hachem, mais plus encore, elle faute en se plaignant de sa condition. Alors retenons la leçon des fautes de nos ancêtres, et essayons de profiter de chaque difficulté pour nous rapprocher d'Hachem à travers la prière. Et qu'Hachem exauce toutes nos demandes, pour nous rapprocher de lui dans la joie et les bonnes nouvelles, amen ken yéhi ratson.

(Rav Yonatan Gefen)

Liberándonos La parashá de esta semana comienza con una descripción de la salida del pueblo judío de Egipto y del yugo de Paró. Cuando llegaron al Mar de los Juncos, los judíos vieron, de repente, que el ejército egipcio los perseguía. Después de clamarle a Di-s y quejarse ante Moshé, caminaron hacia el mar y ocurrió el milagro de kriat Yam Suf (la ‘partición del Mar de los Juncos’). Después de cruzar el mar, atestiguaron la destrucción final del ejército egipcio.

En este punto, la Torá nos dice: “Y salvó Hashem en ese día a Israel de la mano de Egipto, e Israel vio a Egipto muerto sobre la costa del mar” (1).

Ibn Ezra nota el énfasis de la Torá en que, recién en ese día, los judíos fueron completamente libres del yugo de los egipcios, y explica que, incluso después de haber dejado Egipto, ellos aún temían mucho a Paró, y es por eso que se liberaron del yugo sólo al ver la destrucción final del poderoso ejército egipcio en el Mar de los Juncos. Su sensación de subyugación a los egipcios no se apaciguó con sólo escapar. Recién cuando vieron a los egipcios destruidos, pudieron liberarse completamente de su autoimagen como ‘esclavos de Paró’ (2).

La descripción de la Hagadá de la naturaleza de la subyugación a los egipcios nos brinda una enseñanza similar a la de Ibn Ezra. La Hagadá nos dice: “Fuimos esclavos de Paró en Egipto. Hashem, nuestro Di-s, nos sacó de allí con mano dura. Y si Hakadosh Baruj Hu no hubiera

Reflexion semanal

בס''ד

sacado a nuestros padres de Egipto, nosotros y nuestros hijos, y los hijos de nuestros hijos, aún seríamos esclavos de Paró en Egipto” (3).

La pregunta obvia a la Hagadá es que es difícil imaginar que, si el Éxodo no hubiera ocurrido, aún hoy continuaríamos siendo esclavos de los egipcios, ¡siendo que su imperio se desintegró hace miles de años! Una respuesta, es que la Hagadá no implica que estaríamos esclavizados físicamente a Egipto, sino que el elemento psicológico de la esclavitud aún continuaría. Físicamente, seríamos libres, pero jamás habríamos escapado psicológicamente de los egipcios. Seríamos libres por accidente y no por una acción de Di-s, por lo que nunca habríamos terminado de superar nuestra autoimagen de ‘pueblo controlado por otra nación’, y no seríamos libres para expresarnos por completo.

Estas explicaciones nos brindan una base importante sobre el desafío que representa lidiar con fuerzas negativas que ejercen un poder sobre nosotros. Esto incluye personas que nos controlan de manera dañina, adicciones destructivas y armas generales del iétzer hará, como la lujuria.

Pareciera del ejemplo del Éxodo que la liberación de una influencia negativa tiene dos etapas. La primera es escapar de la fuente de la negatividad, así como el pueblo judío dejó Egipto. La segunda es superar o eliminar esa fuente, algo que ocurrió con la destrucción del ejército egipcio en el mar.

Ibn Ezra nos enseña que, mientras que escapar a la fuente de shiavud (esclavitud) es, a menudo, una etapa esencial, no es suficiente para liberarse por completo. La liberación absoluta se logra con la segunda etapa. En consecuencia, fue recién cuando el pueblo judío vio a los egipcios finalmente destruidos, que consiguió liberarse por completo de la esclavitud egipcia.

Hay dos enseñanzas claves que podemos aprender de lo explicado.

Primero, una persona necesita reconocer en qué etapa de libertad se encuentra. Es particularmente importante ser consciente cuando no se ha superado por completo la “esclavitud” a una influencia negativa, sino que sólo se ha escapado a ella. Una estrategia de quienes renuncian a adicciones es reconocer que no han superado la adicción por completo, sino que sólo han abandonado la misma.

Por ejemplo, algunas personas que han dejado de fumar por muchos años, continúan

describiéndose como fumadores. De esta manera, se recuerdan que continúan en riesgo de volver a caer en la trampa de la adicción a la nicotina y, por ende, se esmeran para evitar incluso un solo cigarrillo. Sin embargo, si se convencieran de que no les queda ningún vestigio de la adicción, podrían sentirse en libertad para fumar un cigarrillo y no volver al vicio. A menudo, no es esto lo que ocurre, y un “inofensivo” cigarrillo puede ponerlos de nuevo en las garras de su peligrosa adicción.

La segunda enseñanza, y más difícil, es que uno debe esforzarse para alcanzar la segunda etapa de libertad; superar por completo la esclavitud, al punto de ser completamente libre.

Puede que el Rambam aluda a estas dos etapas en su explicación de los diferentes niveles de teshuvá, arrepentimiento’ (4). Él escribe que la teshuvá completa sólo puede alcanzarse cuando una persona es puesta exactamente en la misma situación en la que falló y, ahora, es capaz de superar la prueba. Un nivel inferior de teshuvá es cuando la persona atraviesa las cuatro etapas requeridas para el arrepentimiento, pero aún no ha alcanzado el nivel en que superaría a su iétzer hará si fuera puesto en la misma situación (5). Pareciera que el nivel inferior es la etapa de escapar al iétzer hará, mientras que el nivel superior, de la teshuvá completa, es la segunda etapa.

Vimos del ejemplo del Éxodo que la liberación de influencias negativas tiene dos etapas: escapar es el primer nivel; superar, el segundo. Podemos preguntarnos cómo es posible superar fuerzas que ejercen tanto poder sobre nosotros. Obviamente, no es simple, y cada caso específico necesita ser analizado por sí mismo. Sin embargo, la historia de la Partición del Mar nos ofrece dos consejos vitales para tener la esperanza de lograrlo.

Como señaló Ibn Ezra, el pueblo judío no destruyó a los egipcios, sino que Hashem lo hizo por ellos. De aquí aprendemos que superar tal iétzer hará está más allá de la capacidad humana, como dice la Guemará cuando afirma que “el iétzer del hombre [intenta] superarlo y destruirlo todos los días… y si no fuera porque Di-s lo ayuda, no podría superarlo (6).

En consecuencia, es esencial apoyarnos en la guía Divina para lograr derrotar cualquier fuerza que nos esté deteniendo. Sin embargo, también vemos con la Partición del Mar que meramente

בס''ד

relajarse y apoyarse en Di-s no es suficiente, porque cuando Moshé le rezó a Di-s, Di-s le respondió que dejara de rezar y que le dijera al pueblo que ingresaran al mar para que este se abriera (7).

Aprendemos de aquí que, si bien es imposible superar al iétzer hará sin la ayuda de Di-s, uno debe igualmente estar dispuesto a hacer el esfuerzo. Cuando demostramos que estamos preparados para hacerlo, entonces Di-s hace el resto. Que todos ameritemos emular a los judíos en el Yam Suf y liberarnos por completo de las fuerzas que nos impiden materializar nuestro potencial.

Notas: (1) Shemot, 14:30. (2) Ibn Ezra, 14:30. (3) Hagadá de Pésaj. (4) Ver Rambam, Hiljot Teshuvá, Cap. 2, Halajá 2. (5) Rambam, Hiljot Teshuvá, Cap. 2, Halajá 1. (6) Kidushin, 30b. (7) Shemot, 14:15.

Persistencia La Torá nos relata que cuando el pueblo judío se preparaba para dejar Egipto, Moshé estaba ocupado en la mitzvá de llevar los restos de Iosef para enterrarlos en Israel. Por otro lado, la Guemará en el tratado de Sotá cita un versículo del libro de Iehoshúa que pareciera contradecir este relato de la Torá, en el que dice que fue el pueblo judío, y no Moshé, quien llevó los huesos de Iosef a Israel.

Ante la obvia contradicción, la Guemará responde con el principio de que si una persona comienza una mitzvá pero es otro quien la culmina, entonces la Torá acredita al segundo (gomer) por su cumplimiento. Moshé comenzó la mitzvá de enterrar a Iosef, pero fue el pueblo judío quien la concretó; por lo tanto, la mitzvá le fue acredita a este último.

Pero hay un Midrash que pareciera contradecir este concepto: el Midrash Tehilim dice que la construcción del Templo le fue acreditada al Rey David, como dice el Salmo "Mizmor shir janucat habait leDavid"(1) (Una canción, un Salmo por la

inauguración del Templo para David), a pesar de que David comenzó con la construcción pero no la terminó. Esto implica que el crédito principal se le atribuye al que comienza (matjil) y no al que termina (gomer) (2).

Rav Moshé Feinstein resuelve esta contradicción explicando que si la causa por la que el matjil no completó la mitzvá no es una falta propia,

entonces se le acredita el mérito a pesar de no haberla terminado. Sin embargo, si tiene incluso una pequeña culpa por no haber completado la mitzvá, entonces ésta se le acredita al gomer. El Rey David no tuvo ninguna responsabilidad en su incapacidad para completar la construcción del Templo; de hecho, Di-s le dijo que no lo hiciera. Por ende, la construcción del Templo se le atribuye a él.

Por otro lado, Moshé no pudo completar la mitzvá de enterrar a Iosef porque no entró a Israel, y dado que lo que le impidió entrar a Israel fue su pecado al golpear la roca, entonces vemos que su incapacidad para completar el entierro de Iosef fue, en cierta medida, debido a sus malas acciones. Esto explica por qué el entierro de Iosef no le es atribuido a Moshé (3).

La culpa de Moshé en esta instancia es mínima, pero sin embargo es suficiente para negarle el mérito de la mitzvá del entierro de Iosef. Seguramente lo mismo es cierto en situaciones de nuestra vida en las que tenemos la oportunidad de completar una mitzvá pero no lo hacemos por falta de persistencia. Esto es sumamente frecuente en el ámbito del estudio; cuando comienza una nueva clase o un nuevo grupo de estudio, suele haber una gran cantidad de participantes, pero a medida que pasan las semanas la cantidad de asistentes va disminuyendo gradualmente.

Otra área en la que suele existir una falta de persistencia es en el área del crecimiento personal. Por ejemplo, en ciertas ocasiones como en Aséret Yeme Teshuvá (Diez Días de

Arrepentimiento) o en tiempos de sufrimiento, la gente se inspira y asume compromisos para crecer. Sin embargo, con el paso del tiempo, esos compromisos muchas veces se convierten en recuerdos lejanos. ¿Qué podemos hacer para lograr persistir en nuestros compromisos?

El Jafetz Jaim estuvo dedicado a escribir la gran obra de ley judía llamada Mishná Brurá por más de veinticinco años. Durante este tiempo sufrió muchos problemas que dificultaban la escritura del libro. La gran mayoría de la gente se hubiese rendido ante semejantes angustias y las habría visto como una señal de que su emprendimiento no iba a llegar a buen puerto. Sin embargo, el Jafetz Jaim se dio cuenta de que todos los desafíos eran para evitar que él escribiera la Mishná Brurá. Consecuentemente, continuó persistiendo y logró finalmente escribir uno de los

בס''ד

libros más importantes de los últimos cien años. La razón que lo llevó a persistir fue haber sido capaz de reconocer la crucial importancia de lo que estaba intentando lograr; esto le permitió superar todos los desafíos y completar el libro.

Esta historia nos brinda una idea que puede ayudarnos a tener éxito en nuestros emprendimientos: si logramos permanecer enfocados en la importancia de lo que estamos tratando de lograr, entonces tendremos más posibilidades de continuar intentándolo.

Uno podría argumentar que todos tenemos momentos de claridad en los que, al igual que el Jafetz Jaim, reconocemos la importancia de nuestros proyectos, pero que el problema es que con el tiempo es difícil mantener ese nivel de claridad y continuar persistiendo.

Rav Jaim Shmulevitz se refiere a ese problema (4) y para resolverlo, analiza el caso de Palti ben Laish. David se casó con Mijal, la hija del rey Shaul, pero su suegro consideraba que el matrimonio era inválido y entregó por lo tanto a Mijal para que se casara con Palti. Palti, por su parte, sospechaba que el casamiento de Mijal con David sí había sido válido, y por lo tanto decidió que no tocaría a Mijal. Apenas comenzó su 'matrimonio', Palti clavó una espada entre ellos y dijo que quien actuara de manera impropia sería atravesado con la misma (5).

Rav Shmulevitz pregunta: ¿Qué logró Palti con este acto? Si su inclinación negativa era capaz de superar su convicción de no actuar de manera impropia, ¿cómo se supone que la espada lo frenaría? Después de todo, él la había clavado, y por lo tanto, ¡él mismo podía quitarla cuando quisiera!

Rav Shmulevitz explica que, al comienzo de esta prueba, Paltí reconoció lo terrible que sería hacer semejante acto. Sin embargo, tuvo miedo de que con el paso del tiempo esta claridad se debilitara y él cayera víctima de las tentaciones del Ietzer hará (inclinación negativa). Para evitarlo, en el mismo momento que tuvo dicha claridad decidió clavar una espada entre ellos, una espada que serviría para recordar el poder de su convicción inicial.

En nuestras vidas, nosotros también tenemos momentos de claridad en los que logramos un alto sentido de consciencia sobre determinado tema. Pero dicha inspiración a menudo se desvanece. Por lo tanto, una forma de mantener esta claridad es hacer una acción de forma

inmediata, y si Di-s quiere, dicha acción nos ayudará a mantener el ímpetu inicial.

Una aplicación de esto es que, por ejemplo, cuando escuchamos una idea novedosa debemos actuar inmediatamente en base a ella y llevarla a la práctica. Otra aplicación podría ser que cuando logramos tener un sentimiento de gran cercanía a Di-s, entonces debemos buscar cosas que nos ayuden a recordar el momento para utilizarlo como inspiración en el futuro. Rav Noaj Orlowek sugiere tomar una 'fotografía' imaginaria de ese momento para poder 'mirarla' siempre que necesites claridad. Estas son algunas formas mediante las cuales podemos no sólo comenzar proyectos, sino que también completarlos.

Notas: (1) Tehilim 30:1. (2) Midrash Tehilim 122:1 (También conocido como Midrash Shojer Tov). (3) Igrot Moshé, Joshen Mishpat, Jélek I, Siman 49, Anaf 2, dh: uleaniut daatí. Ver allí la respuesta de Shevut Yaakov y las preguntas de Rav Feinstein a ella. Para un tercer enfoque ver también Ostros Megadim, Beshalaj. (4) Sijot Musar, Maamar 11, p. 46. (5) Sanhedrín 19b.

Nahala of Rav Moshe Galante Wednesday the 21st of

Shebat Rav Moshe Galante (Galanti) II of Yerushalayim (1620-1689), son of Rav Yehonasan, who was the son of Rav Moshe Galante the elder (1540-1614) who studied with Rav Yosef Karo. He wrote two halachic works, Elef HaMagen, which includes 1,000 responsa on various topics, Zevach Shelamim on the Talmud and Korban Chagigah on Tractate Chagigah. He strongly argued against the popularity of Shabsai Tzvi. His grandson was Rav Yehuda Aryeh Leib Alter of Ger, the Sfas Emes. Among his students were R' Chizkiyah De Silva, author of Pri Chadash (which is printed in the standard edition of the Shulchan Aruch), and R' Yaakov Chagiz and his son R' Moshe Chagiz. Refusing to accept the title of “Chief Rabbi” that was offered to him, he coined a new title-"Rishon Le'tzion."

Nahalot

בס''ד

THE CUSTOM OF EATING FRUIT ON TU BISHVAT

"What is the source of the common custom of eating fruit on Tu B'Shevat?"

"Although eating fruits on Tu B'Shevat is practically a universal Jewish custom, it is not mentioned in Shas or Rishonim. It is not even mentioned in the writings of the Arizal or his principal student, HaRav Chaim Vital. It is first mentioned about 450 years ago in Sefer HaMachzor HaGadol (printed in 5310). He writes (pg. 156), `Since Tu B'Shevat is the beginning of the year for trees, and the custom is for everyone to buy on this day a little of every available fruit.' From that point, this custom is mentioned in various seforim as being the ‘custom of the Ashkenazim,' and quoted in the Magen Avraham (131:16) and Mishna Berurah." (131:31).

"I've been invited to a `Tu B'Shevat Seder' where, I'm told, they eat something like fifteen or thirty different types of fruit, drink four cups of wine and learn various texts. Where does this come from?"

"This is first mentioned by the Maharani Chagiz in a Teshuva (printed in 5488) where he writes that he follows the custom of his teacher, who was his grandfather, the Maharam Galanti II, who would daven to Hashem that He should renew for us and the fruits a good year and he would eat fifteen types of fruit. For each fruit they would learn a perek of Mishnayot, completing Damai, Bikurim and Rosh Hashanah. These mishnayos were chosen since Damai deals with the separation of terumot and ma'asrot from the produce of someone who is suspect of not having done so; Bikurim discusses the Halacha of bringing the first fruits to the Bet Hamikdash, and Rosh Hashanah, of course, because Tu B'Shevat is a Rosh Hashanah.

"In addition to this, in a sefer published anonymously in 5491 by the name of Chemdat Yamim, there is a long chapter dealing with Tu B'Shevat. This chapter was reprinted on its own under the name, `Pri Eitz Hadar.' The author created a Tu B'Shevat Seder, detailing how many fruits to eat and the various texts to learn. In his introduction he writes, `this is a good custom... to have many fruits on this day and to say words of

song and praise... as I instituted among my colleagues... and although in the writings of the Rav zt"I (the Arizal and HaRav Chaim Vital) this custom is not found, in my opinion it is a wondrous rectification (tikun niflah) in the nigleh (revealed) and nistar (hidden).'

"He bases the institution of this custom on the words of the Talmud Yerushalmi at the end of Kiddushin (4:12): `[Said] Reb Chizkiya [in the name

of] Reb Cohen, a person will eventually give a reckoning for everything his eye saw and he did not eat. Reb Lezer was concerned about this teaching and he would save his coins, and with them he would eat from every item once a year.'

"The Pnei Moshe explains that a person will have to give a reckoning because he does not attempt to give himself an opportunity to bless and give thanks to Hashem who created all the various species which keep people alive. He is thereby showing that Hashem's goodness is unimportant to him. That is why Reb Lezer bought each species once a year; to give himself the opportunity to praise Hashem for His goodness.

"In the seder of the Chemdat Yamim, he advises that one should eat twenty types of fruit and drink four cups of wine. He also writes that according to HaRav Chaim Vital there are thirty types of fruit in the world, which are divided into three groups of ten each: 1) fruits whose peel and seeds are edible, such as the grape and fig; 2) those with an edible peel but an inedible pit, such as olives and dates; 3) those with an inedible peel, and only the inside is eaten, such as pomegranates, nuts and almonds. If one has these thirty types available, he should eat them. Where fruits are not so readily available, he should eat at least twelve, which represents the twelve different ways the Shem Havayah, the four-letter name of Hashem, can be written.

"HaRav Chaim Palagi in his sefer Moaid L'kol Chai also writes that `the night of Tu B'Shevat is the beginning of the year for trees, and most Jews are accustomed to arrange the table with all the fruits of trees and the earth, as much as one can afford and each person recites a bracha on one fruit... most people... read the sefer Pri Eitz Hadar (of the Chemdat Yamim)... according to the fruits that one has. There are those who are not accustomed to arrange the fruits and some are accustomed to use specifically the seven species over which the Land was praised. There are some places that only learn the fifteen `songs' in

Tu Bishbat

בס''ד

Tehillim (120-134) and the teachers teach their students all fifteen `songs' so that they can teach their fathers at the table on the night of Tu B'Shevat."'

(All the references in the above section, "The Custom Of Eating Fruit," were taken from an article by HaRav HaGaon R' Nochum Zev Rosenstein shlita of Yerushalayim, printed in MeSaviv LaShulchan #310, Shevat 5765.)

The Power of Women’s Leadership

Understanding the deeper connection between Miriam, Tu B'Shvat and celebrating the New Moon. (By Dina Coopersmith)

Miriam is the star female leader in the portions of the Torah read these last few weeks. She led the women during the time of slavery in Egypt, as the Talmud says, "Three leaders led Israel in that generation: Moshe, Aharon and Miriam" (Talmud,

Taanit, 9a).

Imagine the strength necessary to advise, encourage and lead a society at a time when families are being torn apart, harsh decrees are being enacted against them, husbands are taken to labor camps, baby sons are being thrown in to the Nile. Not only was Miriam up to the task, it seems she was so successful at lifting their spirits that when they finally left Egypt and crossed the Red Sea, "Miriam… took the tambourine in her hand and all the other women followed her with timbrels and dancing" (Exodus, 15:20).

Where did she and all the women get tambourines in the desert? Could it be that with all the mayhem and madness going on as they herded their families out of Egypt days earlier, with no time to spare for the dough to rise, they thought to pack along some tambourines just in case there were to be some miracles for which they would want to dance and sing and praise G-d ?

When Miriam was only six years old, she exhibited this incredible trait of optimism and faith, seeing beyond the darkness at hand to a brighter future. The Talmud teaches:

When Amram (Miriam and Aharon's father, who was the greatest Sage of his generation) saw that Pharaoh said to throw all the sons in to the Nile, he said: We are toiling in vain! And he separated from his wife. All the other men followed his example. Miriam his daughter said to him:

"Father, your decree is worse that Pharaoh’s! He only decreed against males – you decreed against both males and females. He decreed only in this world, you have decreed in this world and in the next world! Pharaoh is wicked, maybe his decree will not come to fruition; you are righteous, what you decree will surely come about!"

Amram listened to her and reunited with his wife. And all the other men followed his example and reunited with their wives as well. (Talmud, Sotah

12b)

What courage and confidence were needed for a little girl to approach her father at a time of such despair and darkness, when he was only acting in the logical manner called for under such dire circumstances! Miriam could see the bigger picture, beyond the facts, beyond the here and now. Despite the darkness, she saw that there would be a world of eternity, that there is a G-d who would surely save the Jewish People. “Have faith, Dad! There is a light at the end of the tunnel!”

With that special insight, she found the words to say to her father to convince him of her perspective. Had she chosen the meek alternative, afraid to confront authority, hoping that all would work out in due course, what would have been the fate of the continuity of the Jewish people?

The New Moon Connection

The first mitzvah the Jewish people ever received as a nation is the mitzvah to celebrate and sanctify the new moon. "This month is the first of the months for you, the first among the months of the year" (Exodus, 12:2). This mitzvah also expresses the need to see beyond the here and now to a brighter tomorrow. When we actually celebrate the first of the month, Rosh Chodesh, the moon itself is barely visible!

"The reason why the Jews count according to the lunar calendar is because the moon is at times completely dark and you don't see in it any light at all, and yet even at its darkest, we always know that it will soon be light again. And that is specifically when we celebrate Rosh Chodesh." (Slonimer Rebbe, Netivot Shalom, Parashat Bo)

Interestingly enough, women have a special connection to Rosh Chodesh. They have a custom to avoid certain types of work and celebrate a mini-holiday every Rosh Chodesh, more than men do, as a reward for having refused

בס''ד

to contribute their jewelry for the infamous Golden Calf project. (Midrash Pirke d'Rabbi Eliezer, 45).

When the men lost hope, as Moshe delayed in coming down from the Mt. Sinai after 40 days, they immediately scrambled to create an alternative intermediary between G-d and themselves. The women, however, were able to stay focused on the bigger picture and see beyond the despair of the moment.

Tu B’Shvat Connection

And here we arrive at Tu B'Shvat, the holiday for the trees. We celebrate the fruit and trees on the 15th of Shvat, at a time when there are no fruit or flowers to be seen. Frost (and often snow) is covering the trees, the days are short, nights are long, darkness and despair reign. And yet, with insight, seeing beyond the surface, we know that deep within the tree the sap is rising, preparing the tree for the blooming and blossoming that will occur in the springtime.

It is through realizing that there is going to be growth in the future, that potential will eventually come to fruition, that we celebrate the holiday for the trees.

This is the trait of "binah" – the insight that Jewish women are known to have.

We can see beyond the facts and surface reality; we can see potential and hope for a brighter future. Taking a leadership role means acting upon this vision, affecting change in our communities and in our society, by influencing the people around us to have that same hope and optimism, and help to bring to fruition the dormant potential within each and every one of us.

Taking Control

(of What You Can)

How to stop being a victim and attain happiness. (By Sara Yoheved Rigler)

A single statement said to me by a holy woman when I was 37 years old turned my whole life inside out – or rather, outside in.

After living for 15 years in an Indian ashram, I had come to Israel to search for my Jewish roots. A friend who was editing a book asked me to write a chapter on “Holy Women in Israel.” My search led me to a ramshackle rural settlement in the Jezreel Valley to meet Rebbetzin Chaya Sara Kramer. I had

been told that she was a Holocaust survivor. At the age of 20, she had been taken to Auschwitz, where her whole family had been murdered on the first night there. She had been kept alive to be experimented on by the notorious Dr. Josef Mengele. Now I was sitting across a rickety table from Rebbetzin Chaya Sara, eating cucumbers and farmers’ cheese, interviewing her about her life, and particularly the Holocaust.

“Auschwitz was not a bad place,” she said to me.

What? I was sure that I hadn’t heard her correctly. I asked her to repeat her statement.

“Auschwitz was not a bad place,” she repeated clearly. “There was a group of religious girls there. We stuck together. And all the Mitzvot [commandments] that we could keep, we did keep. For example, one girl kept track of the days, so we always knew when it was Shabbat, and whenever possible, we avoided doing any forbidden work. We recited blessings over our food, meager as it was.”

“Bad” and “good” had nothing to do with what happened to you. All that really matters is what issues from you.

The holy woman fixed me with her pale blue eyes. “A bad place is a place where Jews can observe Mitzvot, but don’t do them.”

With that, she inverted my whole reality. According to her, “bad” and “good” had nothing to do with what happened to you. All that really matters is what issues from you.

Until that moment, a “good day” for me had meant a day when I got an unexpected (and big) check in the mail, or someone praised me, or, driving late to an appointment, I hit all green lights. A “bad day,” on the other hand, was a day when my washing machine broke down, or someone insulted me, or I missed an important appointment because I was stuck in a traffic jam.

By Rebbetzin Chaya Sara’s definition, however, “bad” and “good” applied only to one’s own actions or reactions. I left her shack envisioning a spiritual plumbing system with two pipes attached to me. One was the “outflow pipe,” the thoughts, words, and actions issuing from me. The other was the “inflow pipe,” whatever happened to me, including other people’s offensive words or careless actions, the rain that ruined the picnic, the big check – or the big bill – that arrived in the mail, winning a contest or losing it, and even catching a cold or spraining my ankle.

From that day, my focus shifted from the constant evaluation of the “inflow pipe” to a careful scrutiny of

בס''ד

the “outflow pipe.” When someone spoke rudely to me, instead of focusing on his outrageous behavior, I focused on my own reaction. Should I cut him down with my sharp tongue? Should I unleash a barrage of critical comments to put him in his place? Should I try to understand where he’s coming from? Should I let it ruin my day, or let it go? I was no longer the victim of harsh circumstances or human culprits. I could choose my reaction. From a spiritual perspective, the outflow pipe, not the inflow pipe, was what really mattered.

What Most Wives Really Want

Fast-forward two and a half decades. I started giving my women’s Marriage Workshop for Aish Webinars/Jewish Workshops. Participants were asked to submit their “most important marriage questions.”

Fully half of the questions were some version of, “How do I change my husband?” For example:

• How do I get my husband to stop overeating and lose weight?

• How can I get my husband, who is addicted to his computer, to turn it off and go to sleep at a reasonable hour?

• How can I get my husband to pay more attention to the children?

• How do I get my husband to listen to me when I speak?

• How can I get my husband to be less sloppy?

During the introductory session, at the risk of losing all my potential students, I had to tell them the truth. The cardinal principle behind my workshop is: The only person you can change is yourself. (But if you change yourself, you change your marriage.)

I explained to them the concept of the “inflow pipe” and the “outflow pipe.” “The outflow pipe is your own thoughts, words, and actions. The inflow pipe in everything else.”

You have 100% control over your thoughts, words, and actions. You have 0% control over everything else.

Then I sprung on them this life-changing truth: You have 100% control over the outflow pipe – your own thoughts, words, and actions. You have 0% control over everything else.

No wonder, as wives complain to me, they’ve been trying to get their husbands to diet for 30 years – with no success! No wonder the wives who have been harping about underwear left on the floor are still, decades later, nagging their husbands about it! You can’t control your husband, is my message. So stop trying.

How Much Control Do You Have?

It’s not just wives and husbands, of course. Ultimately, how much control do you have over your friends, co-workers, employees, neighbors, the meter maid, or the IRS?

The disheartening reality is that you have 0% control over the inflow pipe. But the empowering reality is that you have 100% control over the outflow pipe. You may not be able to convince the meter maid not to give you that parking ticket, but you can control whether you’ll let loose a nasty string of expletives or give her a resigned smile and admit, “Well, I guess I was eight minutes over.”

You can’t control whether your brother will loan you money (that you sorely need and he has in abundance), but you can control whether you’ll carry a grudge against him and institute a family feud that will last for generations. And you can’t control your spouse, but you can decide to focus on his or her good attributes and be happily married.

Once you stop trying to control what you can’t control, you free up a lot of energy that you can use to control what indeed is within your control – your own thoughts, words, and actions. Instead of wasting energy in frustration and anger at the boss who didn’t give you a well-deserved raise, you can choose to be grateful that you have a job at all.

The key word here is “choose.” The most pernicious oxymoron is the phrase, “He (or she) made me angry.” Another person cannot make you angry any more than another person can make you fat. Anger is the reaction you choose (usually unconsciously) to the other person’s action. You could also choose acceptance or disregard or transcendence or even compassion for the miscreant’s difficult personality. (You have to be with him only sometimes; he has to be with himself all the time.) And if you do choose a lofty response, you transform yourself from the victim into the victor.

You can transform all difficulties into challenges. You are never backed up against the wall with ogres of illness, financial crunches, or various villains leaving you trapped with no escape route. Whatever is surging through the inflow pipe, your outflow pipe is always open to your free choice.

If the plumbing system in your house is reversed, instead of getting clean tap water, you’ll get sewage. If your spiritual plumbing system is reversed, you will labor in vain to keep difficult experiences from flowing in, and you won’t even notice the toxic reactions that are flowing out of you.

So be your own spiritual plumber. Stop trying to clog your inflow pipe and keep a vigilant eye on your outflow pipe.

Having a good day is totally in your hands.