Parshas Yisro - The Ten Commandments: A Pangrammatic Lipogram

~ Thoughts on the Parsha ~

Parshas Yisro

The Ten Commandments: A Pangrammatic Lipogram

By: Daniel Listhaus

וַיְדַבֵּר אֱלֹקים אֵת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר: אָנֹכִי ה' אֱלֹקיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים: לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנַי: לֹא תַעֲשֶׂה לְּךָ פֶסֶל | וְכָל תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם | מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַּחַת וַאֲשֶׁר בַּמַּיִם | מִתַּחַת לָאָרֶץ: לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי ה' אֱלֹקיךָ אֵל קַנָּא פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים לְשׂנְאָי: וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתָי: לֹא תִשָּׂא אֶת שֵׁם ה' אֱלֹקיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה ה' אֵת אֲשֶׁר יִשָּׂא אֶת שְׁמוֹ לַשָּׁוְא: זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ: שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָל מְלַאכְתֶּךָ: וְיוֹם הַשְּׁבִיעִי שַׁבָּת | לַה' אֱלֹקיךָ לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה | וּבִנְךָ וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ: כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל כֵּן בֵּרַךְ ה' אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ: כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר ה' אֱלֹקיךָ נֹתֵן לָךְ: לֹא תִּרְצָח: ס לֹא תִּנְאָף: ס לֹא תִּגְנֹב: ס לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר: לֹא תַחְמֹד בֵּית רֵעֶך ס לֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ

“Hashem spoke all these words, to say: 'I am Hashem, your G-d who took you out of the land of Egypt, from the house of slaves. There shall not be unto you the gods of others before Me. You shall not make for yourself a graven image or any picture of that which is in the heavens above or on the earth below or in the water beneath the earth. You shall not prostrate yourself to them nor worship them, for I am Hashem, your G-d – a zealous G-d, Who visits the sin of fathers upon their children, upon the third and upon the fourth [generations], for thousands for those who hate Me; but Who does kindness for thousands [of generations], for those who love Me and observe My commandments. You shall not take the Name of Hashem, your G-d, in vain, for Hashem will not absolve anyone who takes His Name in vain. Remember the Sabbath day to sanctify it. Six days shall you work and do all your work; but the seventh day is Shabbos to Hashem, your G-d; you shall not do any work – you and your son and your daughter, your slave and your maidservant and your animal, and your convert within your gates – fir in six days Hashem made the heavens and the earth and all that is in them, and He rested on the seventh day. Therefore, Hashem blessed the Shabbos day and sanctified it. Honor your father and mother, so that your days will be lengthened upon the land that Hashem, your G-d, gives you. You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness against your fellow. You shall not covet your fellow's house. You shall not covet your fellow’s wife, his maidservant, his ox, his donkey, nor anything that belongs to your fellow.”

-Yisro 20:1-14

            When learning about various religions in public school, teachers teach their young students about how Judaism believes that Moses went up on Mount Sinai to receive from G-d the luchos (tablets) with the Aseres Ha'dibros (Ten Commandments) on them. These students are taught that it is the Ten Commandments alone we as Jews are obligated to keep and the rest of the Torah is merely a recording of our travels as an early nation and what we claim to have experienced. There are numerous things wrong with this message. First, although Moshe did go up to receive the luchos from Hashem and was taught the entire Torah by Hashem Himself, every single member of B'nei Yisroel heard Hashem reveal to us and announce that He is the One and Only Hashem.[1] Second, Judaism contains a lot more commandments than just the Aseres Ha'dibros. We have 613 mitzvos which further translate into thousands of details and intricacies, minhagim (customs), and rabbinic decrees. Third, the purpose of the Torah is not as a history book, nor as a rulebook.

            However, let us focus on the middle point. Judasism is extremely complicated. Calling it a religion does not really do it justice, nor does even terming it a lifestyle. It is broader and more encompassing than all of these, in one word it is reality. It is the instruction manual which guides us how to approach becoming a perfect person in this world. We believe the world has a purpose and each individual has his or her own reason to be here that must be accomplished on a personal level, as well as a connection and role to each community, the nation as a whole, and the world at large. In the hierarchy of the world there are varying levels of groups of people and each tier has its own slew of mitzvos. Kohanim, levi'im, men, women, children, goyim – each group has its own expectations and abilities and the mitzvos commanded to each group perfectly reflects what is necessary to maximize its potential. The mitzvos that we have as a nation are not limited to the Aseres Ha'dibros, however, there is some truth to the claim, for the taryag mitzvos are indeed represented by it. As a matter of fact, the Ba'al Ha'Turim[2] points out that the gematriya (numerical value) of the introductory line to the Aseres Ha'dibros: “Hashem spoke all these words, saying:” is the same as the sentence, “Everything contained in the Written and Oral Torah”. Furthermore, the Rosh[3] points out that the Aseres Ha'dibros is comprised of 613 letters and that when the Torah commands that a Jewish king must have a Torah on him at all times, it refers to the Aseres Ha'dibros. Somehow, hidden within the Aseres Ha'dibros are the roots for the entire Torah and its mitzvos.

           

            A pangrammatic lipogram is when a piece of work contains every letter in the alphabet except for one. A common example is, “The quick brown fox jumped over the lazy dog”, which contains every letter in English alphabet except for “S”. Pangrammatic lipograms are not necessarily hard to create, it just depends which letter the author chooses to leave out. Leaving out any high-valued tile in scrabble is not particularly difficult because most sentences could be created without letters such as J, Q, X, and Z. However, skipping more common letters such as S, T, or any vowel, is much harder. In 1939, Ernest Vincent Wright wrote a novel titled Gadsby, It was advertised as a story with over 50,000 words without the letter E. Not only did the author completely omit the letter E, he even omitted acronyms and abbreviations which if spelled out would contain the letter E. So, for example the abbreviation, Mr. is not used because spelled out would be “mister”. There is no doubt that such a work is quite an accomplishment. Not too many people could boast such a talent. However, as amazing as it is, it is not significant. It is nothing more than a feat, a hobby, and a pointless accomplishment for bragging rights.

            Given what we know about the significance of the Aseres Ha'dibros, and how they represent the taryag mitzvos as a whole, it only makes sense that it should contain all the letters of the Hebrew alphabet. However, the fascinating fact is that it does not! There is one letter missing: the letter tes. And unlike Gadsby, the pangrammatic lipogram that the Aseres Ha'dibros present, is indeed significant. The Aseres Ha'dibros represent a mini version of the whole Torah. How could it be that a single letter - the letter tes – is absent in such a crucial part of the Torah?

            Truthfully, this question is not a new one. The Gemara[4] records that Rebbe Chanina ben Ogil asked Rebbe Chiya bar Abba: “Why in the first set of luchos does it not use the word 'tov' (good), whereas in the second set of luchos, it does use the word tov?” Rebbe Chiya bar Abba replied, “You are asking me why it says 'tov' in the second luchos, but you should be asking me if it has the word tov or not! Go to Rebbe Tanchum bar Chanina, who is usually by Rebbe Yehoshua ben Levi who is an expert in aggadah [and ask him].” He went to him and the answer he received was that since the first luchos were to be broken, Hashem did not want to put the word tov in it in order that we should not conclude that when we sinned with the eigel ha'zahav (golden calf), that goodness completely deserted K'lal Yisroel.

            When reading this Gemara, a number of questions come to mind. First, Rebbe Chanina ben Ogil seems to be so focused on the fact that it does not say the word tov. Why did he not ask our question that at least there should be a tes in the Aseres Ha'dibros? Was this question somehow either included in his own or perhaps dealt with the final explanation of the Gemara?

            Second, what did Rebbe Chiya bar Abba mean when he replied that the real question was whether the second luchos had tov or not? Certainly he knew that the second luchos contain an expression of tov, so why did he send Rebbe Chanina ben Ogil to go ask? What would they be able to tell them that they could not figure out for themselves? Just open any chumash and look to see if there is a lashon (expression) of tov in the second luchos?

            The Ramban[5] writes that there is no letter tes in the first luchos because the letter tes represents the word tov and, as the aforementioned Gemara established, Hashem did not want the word tov in the first luchos because since they ended up being smashed He did not want to give Klal Yisroel the impression that tov had permanently left them. The Ramban explains further that the reason that the letter tes represents tov more than any other word beginning with tes, or any other letter that could be used to construct a word related to goodness or kindness, is because the first time the letter tes is used in the Torah is for the word tov;[6] that gives it a special significance and intricate relationship between the letter itself and kindness.

            However, still, how do we understand the conversation taking place in the Gemara?

            The Malbim[7] writes that the word tov is really only needed as a reference point. Just like if there would be no such thing as darkness there would be no expression referring to light, so too without there being ra (evil) in the world, there is no need of an expression of tov; everything would just be that by definition. The Malbim continues that we know the passuk (verse)[8] describes the luchos as the script of Hashem etched on the luchos. The word the Torah uses for etched is “charus”. The mishna[9] comments that the word charus without punctuation could also be read as “cheirus” - which means freedom, for one who involves himself in learning is a true free man. The Malbim takes this a step further that with this dual meaning of reading charus as cheirus, there is a machlokes (dispute) whether it refers to the fact that had we not sinned with the eigel ha'zahav, we would have been free from death or if it would just mean that we would not have had to become slaves to other kingdoms throughout our history. So, it comes out that ra only permanently came to stay in the world after the story of the eigel and we had to get the second set of luchos. .The second set has the letter tes and the word tov because at that point when there is an expression of ra in the world, the expression of tov became necessary.

            However, with this understanding it comes out that when it says tov in the luchos it is not really such a great thing after all because hidden behind the word tov is the fact that there is also ra, which is why the expression of tov is necessary. The Malbim continues and writes that this actually depends which side of the machlokes one takes. If one holds that the first luchos would have given the opportunity to have cheirus from death, then indeed it comes out that now that B'nei Yisroel sinned with the eigel, the tov in the second set of luchos is not really so good after all because it also represents the ra that entered the world. However, according to the one who holds that the first set of luchos without sin would have just guaranteed our own peace and kingdom as a nation throughout history, without being under the rule of the goyim, but that death would have still been part of reality, then really it could have and should have said tov in both sets of luchos equally. This, the Malbim writes, was precisely what Rebbe Chiya bar Abba meant when he told Rebbe Chanina ben Ogil that the real question is whether it really says tov in the second luchos or not – in other words, of course it says tov; but when it says tov in the second set of luchos after having been absent for the first, perhaps it is really bad because it represents the new layer of ra (i.e- death) brought into the world. On the other hand, perhaps it does not represent such a dramatic addition of death. He sent him to the master of aggadah to figure out how to learn, and the response was that really it does say tov in the second pair of luchos because the change was not as dramatic as adding the element of death into the world, but rather something which the first set of luchos should have said as well. However, because the first luchos were going to be broken, Hashem took out the letter tes and the word tov in order that it should not be broken with the luchos and give despair to K'lal Yisroel that goodness had been permanently removed.

            If we stop to think about what the Malbim is telling us, it is absolutely incredible. He is learning from the gemara that really the word tov should have been in the first set of luchos. The mini version of the Torah, should have of course contained all the letters of the aleph-beis and should have even contained the full expression of tov.  However, Hashem took it out because he did not want to leave any room for an erroneous feeling of depression among K'lal Yisroel that Hashem smashed tov and removed it from us. How incredible Hashem is that even during the time of the worst sin K'lal Yisroel did as a nation, He is still so sensitive to our feelings that He removed in advance from what should have technically been included in the Torah in order for us not to feel the additional distance and despair when the luchos would be broken.

            We could take from here an incredible lesson that we should all know inherently but often times forget: Hashem has faith in us; that is why we are still alive! Even when we do fall and do incredibly bad things, Hashem does not give up on us. He keeps investing in us, so to speak, and continues to 'root' for us with a confidence that we could accomplish what we are supposed to. There is always hope for every single individual in K'lal Yisroel, and there is always hope for K'lal Yisroel as a nation. Who else believes in such a loving and caring G-d? “Praiseworthy is the people that Hashem is their G-d!”[10]

           

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[1]    Shemos 20:15-16

[2]    Shemos 20:1

[3]    Shemos 20:14

[4]    Bava Kamma 54b-55a

[5]    Kisvei Ha'Ramban – Ha'Emuna V'Habitachon end of Perek 19

[6]    See Beraishis 1:4

[7]    Malbim: Ha'Torah V'Hamitzva 20:12

[8]    Shemos 32:16

[9]    Avos 6:2 (could vary based on edition)

[10]  Tehillim 144:15

Parshas Beshalach - True Tests and Calculated Conclusions

~ Thoughts on the Parsha ~

Parshas Beshalach

True Tests and Calculated Conclusions

By: Daniel Listhaus

וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם וְלֹא נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא כִּי אָמַר אֱלֹקים פֶּן יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָיְמָה: וַיַּסֵּב אֱלֹקים אֶת הָעָם דֶּרֶךְ הַמִּדְבָּר יַם סוּף וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם: וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹקים אֶתְכֶם וְהַעֲלִיתֶם אֶת עַצְמֹתַי מִזֶּה אִתְּכֶם

“It happened when Pharoah sent the people [from Egypt] that Hashem did not lead them by way of the land of the Philistines, because it was near, for Hashem said, 'Perhaps the people will reconsider when they see a war and they will return to Egypt.' And Hashem took the people around toward the way of the Wilderness to the Sea of Reeds. And the Children of Israel were armed when they went up from Egypt. Moshe took the bones of Yosef with him, for he had made the Children of Israel swear, saying, 'Hashem will surely remember you, and you shall bring my bones up from here with you.'”

-Beshalach 13:17-19

            After experiencing the deterioration of civilized Mitzrayim due to the makkos (plagues), it was time for the B'nei Yisroel to leave Mitzrayim. This week's parsha opens by giving us insight into Hashem's thought process, so to speak, when He was deciding which route to take B'nei Yisroel into Eretz Yisroel. The passuk (verse)[1] describes that although it would have been logical to take the shorter route, Hashem chose to lead B'nei Yisroel in a roundabout way through the midbar (desert). The passuk explains that Hashem did so because He thought to Himself that if He were to take them on the shorter route, B'nei Yisroel may reconsider and return to Mitzrayim. Rashi[2] comments that we know that even the way that Hashem ended up taking us – through the midbar – B'nei Yisroel still complained and obnoxiously announced numerous times that they wanted to return to Mitzrayim. So, Rashi concludes, imagine how much worse it would have been if we would have taken the shorter path, which would have made it even easier for B'nei Yisroel to reconsider and turn around.

            This passuk and Rashi are difficult to understand. First, let us remember that at this point the B'nei Yisroel had just exited Mitzrayim. There were no complaints yet and the miracles of the makkos Mitzrayim were still fresh in their heads. At first thought, it would sound more sensible to go straight, directly to Eretz Yisroel at top speed without leaving any room for thought of returning. Additionally, as Rashi himself points out, the B'nei Yisroel ended up complaining anyway and threatened Moshe many times that they wanted to return to Mitzrayim. So, what was even accomplished by taking the long path to Eretz Yisroel? Seemingly, it did not even result in any better outcomes. Either way the Jews would have complained to go back to Mitzrayim, so why didn't Hashem just take B'nei Yisroel through the land of the P'lishtim? And what lesson is the Torah trying to teach us by offering this insight into Hashem's thought process, so to speak?

            The game of life presents itself with all sorts of difficult challenges. Sometimes we are challenged with inter-personal struggles, such as difficulties with family or trouble with friends. Other times we are challenged with personal struggles, such as personal aspirations, goals, or expectations which we set for ourselves but are then met with various obstacles that get in the way. No one is immune to the hardships which affect every aspect and dimension of human life. We are challenged financially, we are challenged physically, and we are challenged mentally. However, the thing we must always keep in mind is that every test and challenge does not come to us accidentally. Rather every challenge is calculated and hand-picked for us by Hashem Himself. Hashem knows intricately the different measures of the various middos (character traits) He injected in each person individually. Each person has his or her own breaking point, level of patience, degree of frustration and anger, etc. All of these aspects are taken into account and used to create the perfect test for us to grow in the areas we struggle in. Hashem sends us these purposely and they are only meant to help us. The key to it all though is the understanding that Hashem never sends us something that is impossible for us to overcome. Yes, things may be extremely difficult, and yes we will fail many times. However, Hashem never sets us up for guaranteed failure. Every nisayon (test) is with the trust and hope that we will make the right decisions and overcome it.

            Perhaps this is the lesson being conveyed in these opening passukim. The Torah is telling us that Hashem knew that taking us on the shorter route through Eretz P'lishtim would not be a fair test for B'nei Yisroel because the probability of being able to overcome that nisayon of not returning if they were to reconsider, would be far too high for a proper test. Instead, Hashem took us through the midbar with the hope and trust that B'nei Yisroel would have the perfect environment necessary to be challenged with that which Hashem wanted to challenge them. Despite the Torah's many recordings of the non-stop complaining of B'nei Yisroel in the midbar, it still remained as the proper place for their nisyonos, where they had the capacity of conquering their struggles – something which Hashem knew would be at too much of a disadvantage taking the shorter route.

            Besides being a general lesson in life to think about when going through tough times and working on our relationship with ourselves and Hashem, this idea is something which could be applied in a how we deal with other people as well.

            The Torah tells us that on the way out of Mitzrayim, Moshe took the bones of Yosef with him. The passuk[3] reminds us that Yosef made them swear to take his bones out with them. Rashi[4] is troubled with the double expression that the Torah uses to describe when Yosef made the B'nei Yisroel swear. The Torah says “hash'bay'ah hish'bee'ah”, which is seemingly redundant. Rashi explains that the double expression is because Yosef made all his brothers swear to make their children swear to take his bones out of Mitzrayim. Rashi continues and asks why did Yosef not just make his sons swear just like Yaakov had made Yosef swear to bury him in Eretz Yisroel? Rashi answers that Yosef realized that  his father Yaakov was able to make him swear because he knew that as second-in-command of Egypt, Yosef would be able to carry out his request. However, Yosef could not make his children promise the same for him because he knew that for his sons, the Egyptians would not just let them carry him out. Instead, Yosef made his generation swear to pass on the message to the next generation until the time would come to leave Mitzrayim and the B'nei Yisroel would be able to take his bones out with them.

            Yosef learned from Yaakov that it is proper to only ask people for favors that are reasonable and that will not be too much a hassle, and certainly not impossible. Sometimes we could get so caught up in something we would like to get done that we do not spend the time to delegate properly. Instead we throw tasks on people and are then harsh when they are not done properly; when really the only thing not proper was the set-up for disaster.

            We are not perfect and certainly cannot make calculations like Hashem to understand clearly what any given person is capable of. But we could at least learn from the middos of Hashem, like Yaakov and Yosef did, to be more sensitive and think twice before asking favors or assigning tasks to others to make sure that it is reasonable and will not lead to embarrassment, a disadvantage, and certainly not to result in guaranteed failure.

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[1]    Shemos 13:17

[2]    Rashi Ibid.

[3]    Shemos 13:19

[4]    Rashi ibid. 

Parshas Bo - Anti Ambidextrous Ambitions

~ Thoughts on the Parsha ~

Parshas Bo

Anti Ambidextrous Ambitions

By: Daniel Listhaus

וְהָיָה לְאוֹת עַל יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ ה' מִמִּצְרָיִם

“And it shall be a sign upon your arm, and for totafos between your eyes, for with a strong hand Hashem removed us from Mitzrayim.”

-Bo 13:16

The Ramban[1] points out that so many of the mitzvos we do serve in some way as a (zeicher) remembrance of Hashem taking us out of Mitzrayim. Indeed, the makkos (plagues) in Mitzrayim continuing with yetzias Mitzrayim (exodus from Egypt) and kriyas Yam Suf (splitting of the Red Sea), and ultimately culminating with mattan Torah (receiving the Torah), serve as a timeless certificate for us that Hashem is the borei (creator) and manhig (controller) of the world and that we are His chosen people to lead a life of keeping Torah and mitzvos. One of the many mitzvos we do daily which remind of us yetzias Mitzrayim is the donning of the tefillin, a mitzva actually mentioned at the end of this week’s parsha. The Torah tells us that the tefillin should be a sign upon our arm and between our eyes to recall that Hahsm removed us from Mitzrayim with a strong hand.

The Shulchan Aruch[2] rules that the tefillin shel yad (tefillin of the arm) is put on the left arm. The Mishna Berurah[3] explains that the reason we put it on the left arm is because when the Torah says to put the tefillin on the arm it does not write the word “yad’chah” as with just the letters yud-daled-chof but rather with a hey added to the end as if it were saying “yad keihah” – “the weak hand”. From this d’rasha, Chazal learn that we don the tefillin on the weaker arm. What is the significance of putting the tefillin on the weaker hand?

Another tefillin anomaly which demands attention is the fact that we only put the tefillin on one arm. It is asymmetrical; and although we are used to the look and feel, it is weird. Imagine walking around with one shoe, or one sleeve rolled up with the other down. Our mind is programmed to appreciate symmetry and balance. It is bizarre that we only put tefillin on one arm. Why is the mitzva set up in this way?

 A story is told of a non-Jewish thief who stole a pair of tefillin and was subsequently trying to sell it back to Jews for a high price. One person heard of the offer but did not want to give in to the high price out of fear that it would just cause the thief to repeat his crime. He therefore came up with the following clever plan. He made an appointment to meet with the thief and try the tefillin on for size. He came to the meeting spot and the thief showed him the beautiful pair of tefillin. The Jew put on the shel yad with kavanah (concentration), wrapping it around his arm slowly and intently. He then reached in and took out the shel rosh, securing it on his head nice and tight and ensuring it was directly in the center above his eyes in its proper place. He then reached into the bag a third time and felt around with a confused look on his face. He stared into the thief’s eyes and said, “You schlepped me out here to buy a beautiful set of tefillin at such a high price and you don’t even have the third part of the set to go on the other arm? How dare you waste my time like this! These are worthless without the tefillin for the other arm!” The thief told him to just keep it and then ran away.[4]

      As cute and clever as the story is the assumption that the Jew knew that he thief had was that of course there would be a third pair. If tefillin goes on one arm, it should go on both. Why is it that we only put it one? And once we are putting it on one arm why is it that we put it on the left – the weaker one – and not the right one which the Torah always gives preference to?

An almost universal feeling that people share is that they do not look good in pictures. Why? The reason is a funny one: You do not know what you really look like. You look in the mirror and comb your hair to the right, but everyone else sees it combed to the left. You are used to seeing different constellations of freckles on your left and right cheeks, while everyone else sees them on opposite sides. You are used to looking in the mirror and seeing the birthmark on your mirror-self’s left ear, while everyone else sees it on your right. You think you know what you look like but you do not. Sometimes the things closest to us are hardest to see. People become comfortable and used to themselves at least how they think they look and are perceived, and indeed if shown a picture of themselves in mirror version and picture version, people will almost always choose their mirror-versions of themselves over what they really look like to the rest of the world. We are happy with how we see ourselves, but when we look at ourselves from someone else’s stand point we are discomforted and feel that something does not look right.

The Kli Yakar[5] writes that the reason we put the tefillin on the left, weaker arm is because we must always remember that the strength of man alone is nothing unless the hand of Hashem is there guiding us. By us donning the tefillin on the left we are showing that man is weak, but when he stands shevisi hashem l’negdi samid – always as if standing in front of G-d, then his left hand is actually opposite Hashem’s proverbial right. It is for this reason too that the heart is on the left side of the body and the liver on the right. Not because preference is given to the liver which represents desire, while the heart, one of the centers for seichel, remains secondary. Rather, exactly the opposite. We are tasked with living a life imagining ourselves as always being in front of Hashem. The right and left we should be comfortable with and use as spiritual direction is not the one that we see from our perspective, which admittingly is easier to adjust to because that is what we fall to by default, but instead base our right and left based on Hashem’s perspective. Hashem delivered makkos to Mitzrayim, took us out of Mitzrayim, split the Yam Suf, and gave us the Torah. Hashem created and runs the world. Our comfort should come from the fact that Hashem is our strength and that we as people have no power other than to rely on Him. This is the reason we put tefillin on our weaker arm – to symbolize that not only is human strength a mere illusion, but even more – that it is Hashem’s strength alone, His proverbial yad Ha’chazaka which took us out of Mitzrayim, which is real and dependable. We are challenged to change our perspective from the comfortable mirror-self we are so used to seeing and giving in to, and instead feel comfortable with the reality that all that is important is that we visualize ourselves as constantly standing before Hashem and relying on Him.

May Hashem help us understand that our strength does not come from what we think we feel, and that real success does not stem from the ambitions we decide to act on for ourselves, and help us become comfortable with the realization that as long as we have trust in Hashem’s strength that we are strong despite our left hand, and that aligning our ambitions with His ratzon is what ultimately should give us comfort, and not the mirror version of ourselves reflected back that we tend to think of as genuine.  

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[1] Shemos 13:16

[2] Orach Chaim 27:1

[3] Ibid. 27:1:1

[4] I remember hearing this story but do not remember from who or from where. If anyone knows the source of the story I would appreciate the information.

[5] Kli Yakar Shemos 13:14

Parshas Va'eira - Frogger: Croak or Croak

~ Thoughts on the Parsha ~

Parshas Va'eira

Frogger: Croak or Croak

By: Daniel Listhaus

וַיֹּאמֶר ה' אֶל משֶׁה אֱמֹר אֶל אַהֲרֹן נְטֵה אֶת יָדְךָ בְּמַטֶּךָ עַל הַנְּהָרֹת עַל הַיְאֹרִים וְעַל הָאֲגַמִּים וְהַעַל אֶת הַצְפַרְדְּעִים עַל אֶרֶץ מִצְרָיִם

“Hashem said to Moshe, ‘Say to Aharon, ‘Stretch out your hand with your staff over the rivers, over the canals, and over the reservoirs, and raise up the frogs over the land of Egypt.’ ”

-Va'eria 8:1

            Rashi[1] writes that the reason the first of the makkos (plagues) brought upon Mitzrayim was dam (blood) was because the Egyptians worshipped the Nile and Hashem strikes a nation first by destroying its acclaimed deity. Clearly we see from Rashi that besides for the well-known fact that every single makkah brought on Mitzrayim was calculated middah-kneged-middah (measure for measure), there was also significance to the order. If so, we could ask the following question. If the first makkah of blood was primarily a strike against the deity of Egypt, there must be a special significance to the makkah of tzfardayim (frogs) as well. Why specifically was the plague of frogs chosen to spearhead the makkos brought upon the Mitzrim directly?

            When the Torah relates what Hashem told Moshe to warn Pharaoh regarding the invasiveness of the plague of frogs, the passuk[2] relates that the frogs were going to come into the houses, bedrooms, beds, the servants’ houses, the ovens, and kneading bowls. The Torah[3] then says that they will even enter into the people themselves. Rashi[4] details that the frogs would enter the Egyptians intestines and croak. Why does Rashi feel it necessary to write that the frogs were croaking? It seems like such a meaningless detail?  We do not find Rashi giving impressions of the various animal noises later by the makkah of arov (wild animals), so why is so significant that it be mentioned by the tzfardayim?[5]

            The sifsei chochomim[6] notes that when Moshe davened to Hashem for the tzfardayim to be removed, the passuk says that Moshe screamed out to Hashem – a description which is not used by any of the other makkos. The reason that Moshe had to scream by this particular makkah for it to stop, as the Sifsei Chochomim explains, was because there is a halacha[7] by davening that one has to be able to hear what he is saying; however, when Moshe was davening by tzfardaya, the frogs were croaking so loudly that Moshe literally had to scream in order to hear himself daven!

            Again, what is the significance of the frogs croaking that Rashi feels it necessary to mention it as opposed to it being an obvious sound effect which came with the makkah, and that the passuk itself alludes to by saying that by this makkah specifically Moshe had to literally scream his davening to be yotzei because the croaking was so loud?

            In Perek Shirah it states, “Hatzfardaya omeir: Baruch Shem Kavod Malchuso L’olam Va’ed!” – “The frog says: Blessed is the Name of His glorious kingdom forever and ever!” The Gemara[8] states that when Yaakov avinu wanted to tell his the shevatim what would be at the end of days, the shechina departed from him. At that point Yaakov was terrified that perhaps one of his sons was unworthy and wicked like Eisav. His sons, noticing Yaakov’s hesitation, immediately declared “Shema Yisroel Hashem Elokeinu Hashem Echad” to which Yaakov responded “Baruch shem kavod malchuso l’olam va’ed.” The Gemara continues to say that for us, we want to declare Baruch shema as part of the Shema as Yaakov did, however because it is not stated explicitly in the Torah as a passuk by Shema we compromise by saying it quietly.

            This Holy expression which B’nei Yisroel would declare aloud only on Yom Kippur upon hearing the Shem Ha’meforash (explicit Name of Hashem) from the Kohen Gadol, is one which to this day we reserve to say it aloud only once a year on Yom Kippur. Its Aramaic form however – Y’hei sheih rabbah m’vorach l’olam u’leolmei almaya” is the pinnacle of kaddish which we recite multiple times throughout davening. Like its lingual twin, Y’hei shmeih rabbah is so Holy that the Gemara[9] teaches that one who says it with all his strength has the ability to tear up a harsh heavenly decree. This Holy expression, one that the malachim (angels) themselves use to praise Hashem, and that we only say in an undertone and need to translate to Aramaic to recite aloud, and that we reserve Yom Kippur to say it aloud like the malachim on a day that we ourselves are like malachim, is something which frogs everywhere croak constantly. Perhaps this is why the frogs were chosen to head the makkos after having dam smite the Egyptian “deity”. What better to start an attack Mitzrayim – a nation which denied Hashem – than a declaration throughout the land that Hashem is One and it is He Alone Who reigns forever and ever!

Mark Twain is quoted to have said, “Eat a live frog every morning, and nothing worse will happen to you the rest of the day”. Although perhaps the imagination alone of conquering such a disgusting feat is enough to motivate one to get through the hardest of tasks, with our aforementioned lesson we could have our own real take of starting a day with a frog perspective. If we just think about the croak of the frog and internalize that Hashem runs the world, we would be so calm and reassured that we would be able to easily get through the day and all that comes our way.

The Gemara[10] relates a couple of stories of rabanim who were seen being excessively cheerful during davening despite the mishna[11] saying that one should daven with a sense of seriousness and trepidation. When questioned about their attitude during davening, the rabanin replied that the reason they were so happy was because they were wearing tefillin. Rashi there explains that wearing tefillin, which bear witness to the fact that Hashem is the Ruler and sole Authority, indeed is a reason for one to be overjoyed. What could possibly be more comforting and elating than the realization that Hashem’s malchus (kingship) rules the world and we are His humble servants? This is precisely the idea of Baruch shem kavod malchuso l’olam va’ed with which we compliment the passuk of Shema.

Sometimes, life could feel like a giant game of Frogger. We have goals in mind which when put into a mission statement could sound so simple: Cross the street. Yet, the task could sometimes appear impossible with all the traffic and obstacles which seem to be never ending and out to get us. We could choose to be depressed, give up hope and croak, or we can choose to take inspiration from the croaking of the frogs and live each day happy with the comforting realization that Hashem is in charge; and once that frog could be swallowed at the begging of each day, indeed nothing could possibly be able to ruin that feeling.

May Hashem help us internalize what it means to be subjects of His malchus so that we could achieve the madreiga (level) of being elated and comforted with the fact that Hashem is running the world.

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[1] Shemos 7:17

[2] Shemos 7:28

[3] Shemos 7:29

[4] Rashi ibid.

[5] See also Rashi Shemos 8:17 where Rashibrings the Medrash which gives reason for the order of the makkos comparing to the strategy of an enemy army taking over a country. First they cut off the water supply, then they blow shofars and make a lot of noise to scare them, From this medrash too it seems that the croaking of the frogs was the primary force of the makkah.

[6] Shemos 8:8

[7] Shulchan Aruch 101:2

[8] Pesachim 56a

[9] Shabbos 119b

[10] Berachos 30b-31a

[11] Mishnayos Berachos 5:1