Mishpatim משפטים

My Musing

Using three Biblical figures, Goliath, Bilaam , and Haman, the midrash ends with a sobering thought. Goliath was courageous and strong, Bilaam had the wisdom to be able to converse with God, And Haman boasts of his wealth and power.All these gifts can disappear. As the Rabbis taught, the rich can become poor and the poor can just as easily become rich. What we do with our courage, wisdom and wealth is what remains and creates our legacies. We need to use our God given gifts responsibly.

מדרש תנחומא  פרשת משפטים (וורשא) סימן ח
(שמות כב:כד) "אִם-כֶּסֶף תַּלְוֶה אֶת-עַמִּי, אֶת-הֶעָנִי עִמָּךְ--לֹא-תִהְיֶה לוֹ, כְּנֹשֶׁה; לֹא-תְשִׂימוּן עָלָיו, נֶשֶׁךְ"

“If thou lend money to any of My people, even to the poor with thee, thou shalt not be to him as a creditor; neither shall ye lay upon him interest.”

זה שאמר הכתוב, (קהלת ה יב-יג) " יֵשׁ רָעָה חוֹלָה, רָאִיתִי תַּחַת הַשָּׁמֶשׁ:  עֹשֶׁר שָׁמוּר לִבְעָלָיו, לְרָעָתוֹ. וְאָבַד הָעֹשֶׁר הַהוּא, בְּעִנְיַן רָע; וְהוֹלִיד בֵּן, וְאֵין בְּיָדוֹ מְאוּמָה"   הכל הקדוש ברוך הוא מנסה את העשירים. אם ידיהם פתוחה לעניים אוכלין נכסיהם. וצדקה שעושין, הקרן קיימת להם לעולם הבא, שנאמר,(ישעיהו נח:ח) " אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ, וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח; וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ, כְּבוֹד יְקוָה יַאַסְפֶךָ" ואומר,(תהלים מא:ב) " אַשְׁרֵי, מַשְׂכִּיל אֶל-דָּל;בְּיוֹם רָעָה, יְמַלְּטֵהוּ יְקוָה"  והעניים מנסה אותן, אם אינן מבעטים בעולם הזה, נוטלין שכרן לעתיד לבא, שנאמר,(תהלים יח:כח) " כִּי-אַתָּה, עַם-עָנִי תוֹשִׁיעַ; וְעֵינַיִם רָמוֹת תַּשְׁפִּיל"

This is what the scripture says, “There is a grievous evil which I have seen under the sun, namely, riches kept by the owner thereof to his hurt; and those riches perish by evil adventure; and if he hath begotten a son, there is nothing in his hand. Everything, the Holy One, blessed be He, tests the wealthy, as it says, “Then shall thy light break forth as the morning, and thy healing shall spring forth speedily; and thy righteousness shall go before thee, the glory of the LORD shall be thy rearward.” And it says, “Happy is he that considereth the poor; the LORD will deliver him in the day of evil.” And the poor test them, if they do not kick them away in this world, they take their reward into the world to come, as it says, “For Thou dost save the afflicted people; but the haughty eyes Thou dost humble.”

איוב נתיסר בעולם הזה ושלם לו כפלי כפלים, שנאמר, (איוב מב:י)  " וַיקוָה, שָׁב אֶת שבית [שְׁבוּת] אִיּוֹב, בְּהִתְפַּלְלוֹ, בְּעַד רֵעֵהוּ; וַיֹּסֶף יְהוָה אֶת כָּל אֲשֶׁר לְאִיּוֹב, לְמִשְׁנֶה"

Job was afflicted in this world, and he was compensated twice, as it says, “And the LORD changed the fortune of Job, when he prayed for his friends; and the LORD gave Job twice as much as he had before.”

ועשיר שעינו רעה, אבד הוא וממונו מן העולם, שנאמר, (קהלת ה:יג) " וְאָבַד הָעֹשֶׁר הַהוּא, בְּעִנְיַן רָע; וְהוֹלִיד בֵּן, וְאֵין בְּיָדוֹ מְאוּמָה"

And a wealthy person who has the evil eye, he and his money are removed from the world, as it says, “and those riches perish by evil adventure; and if he hath begotten a son, there is nothing in his hand.”

לא כל מי שהוא עשיר היום עשיר למחר, ולא כל מי שהוא עני היום עני למחר, שנאמר,(תהלים עה:ח) " כִּי-אֱלֹקִים שֹׁפֵט; זֶה יַשְׁפִּיל, וְזֶה יָרִים"

And not everyone who is rich today is rich tomorrow, and not everyone who is poor today will be poor tomorrow, as it says, “For God is judge; He putteth down one, and lifteth up another.

יש עושר שמור לבעליו לטובתו, ויש עושר שמור לבעליו לרעתו.

There is wealth that protects and brings good to the possessor and there is wealth that brings bad tidings to their possessor.

שמור לבעליו לרעתו, זה עשרו של קרח, שנאמר,(במדבר טז:לג) "וַיֵּרְדוּ הֵם וְכָל-אֲשֶׁר לָהֶם, חַיִּים--שְׁאֹלָה; וַתְּכַס עֲלֵיהֶם הָאָרֶץ, וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל." ועשרו של המן, שנאמר,(אסתר ה:יא) "וַיְסַפֵּר לָהֶם הָמָן אֶת-כְּבוֹד עָשְׁרוֹ, וְרֹב בָּנָיו; וְאֵת כָּל-אֲשֶׁר גִּדְּלוֹ הַמֶּלֶךְ וְאֵת אֲשֶׁר נִשְּׂאוֹ, עַל-הַשָּׂרִים וְעַבְדֵי הַמֶּלֶךְ"  ולבסוף (אסתר ז:י) "וַיִּתְלוּ, אֶת-הָמָן, עַל-הָעֵץ, אֲשֶׁר-הֵכִין לְמָרְדֳּכָי; וַחֲמַת הַמֶּלֶךְ, שָׁכָכָה"

That brings evil to the possessor, that is the wealth of Korach, as it says, “So they, and all that appertained to them, went down alive into the pit; and the earth closed upon them, and they perished from among the assembly.” And the wealth of Haman, “And Haman recounted unto them the glory of his riches, and the multitude of his children, and everything as to how the king had promoted him, and how he had advanced him above the princes and servants of the king.” And in the end, “So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath assuaged.”

שמור לבעליו לטובתו, זה עשרו של יהושפט, שנאמר, (דברי הימים ב, יח:א) " וַיְהִי לִיהוֹשָׁפָט עֹשֶׁר וְכָבוֹד, לָרֹב; וַיִּתְחַתֵּן, לְאַחְאָב"  ומה היה לו? (דברי הימים ב, יח:לא) " וַיְהִי כִּרְאוֹת שָׂרֵי הָרֶכֶב אֶת-יְהוֹשָׁפָט, וְהֵמָּה אָמְרוּ מֶלֶךְ יִשְׂרָאֵל הוּא, וַיָּסֹבּוּ עָלָיו, לְהִלָּחֵם; וַיִּזְעַק יְהוֹשָׁפָט וַיקוָה עֲזָרוֹ, וַיְסִיתֵם אֱלֹקִים מִמֶּנּוּ"

Protects and brings good to its possessor, that is the wealth of Yehoshphat, as it says, “Now Jehoshaphat had riches and honour in abundance; and he allied himself with Ahab by marriage.” And what did he have? “And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said: 'It is the king of Israel.' Therefore they turned about to fight against him; but Jehoshaphat cried out, and the LORD helped him; and God moved them to depart from him.”

יש גבורה נעשה טובה לבעליה, ורעה לבעליה.

טובה לבעליה זה גבורת דוד, שנאמר,(שמואל א,טז:יח) " וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר, הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי, יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר, וְאִישׁ תֹּאַר; וַיקוָה, עִמּוֹ"

 וכתיב בו, (שמואל א,יח:ז) "וַתַּעֲנֶינָה הַנָּשִׁים הַמְשַׂחֲקוֹת, וַתֹּאמַרְןָ:הִכָּה שָׁאוּל בַּאֲלָפָו, וְדָוִד בְּרִבְבֹתָיו"  וכתיב,( שמואל א,יח:טז) "וְכָל-יִשְׂרָאֵל וִיהוּדָה, אֹהֵב אֶת-דָּוִד: כִּי-הוּא יוֹצֵא וָבָא, לִפְנֵיהֶם"

There is courage that is good for its possessor and that which is bad for its possessor.

Good, that is the courage of David, as it says, “Then answered one of the young men, and said: 'Behold, I have seen a son of Jesse the Beth-lehemite, that is skilful in playing, and a mighty man of valour, and a man of war, and prudent in affairs, and a comely person, and the LORD is with him.'” And it is written about him, “And the women sang one to another in their play, and said: Saul hath slain his thousands, and David his ten thousands.” And it is written, “But all Israel and Judah loved David; for he went out and came in before them.”

רעה לבעליה, זה גבורת גלית שחרף וגדף ואמר, (שמואל א, יז:ח) "וַיַּעֲמֹד, וַיִּקְרָא אֶל-מַעַרְכֹת יִשְׂרָאֵל, וַיֹּאמֶר לָהֶם, לָמָּה תֵצְאוּ לַעֲרֹךְ מִלְחָמָה:  הֲלוֹא אָנֹכִי הַפְּלִשְׁתִּי, וְאַתֶּם עֲבָדִים לְשָׁאוּל--בְּרוּ-לָכֶם אִישׁ, וְיֵרֵד אֵלָי"  לסוף, (שמואל א, יז:נא) "וַיָּרָץ דָּוִד וַיַּעֲמֹד אֶל-הַפְּלִשְׁתִּי וַיִּקַּח אֶת-חַרְבּוֹ וַיִּשְׁלְפָהּ מִתַּעְרָהּ, וַיְמֹתְתֵהוּ, וַיִּכְרָת-בָּהּ, אֶת-רֹאשׁוֹ; וַיִּרְאוּ הַפְּלִשְׁתִּים כִּי-מֵת גִּבּוֹרָם, וַיָּנֻסוּ" שמת באבן הקלע.

That brings evil to its possessor, that is the courage of Goliath who blasphemed and taunted and said, “And he stood and cried unto the armies of Israel, and said unto them: 'Why do ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me.” And in the end, “And David ran, and stood over the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw that their mighty man was dead, they fled.” That he had died from a small stone.

יש חכמה טובה לבעליה ורעה לבעליה.

טובה לבעליה, זה יהושע בן נון, שנאמר, (דברים לד:ט) " וִיהוֹשֻׁעַ בִּן-נוּן, מָלֵא רוּחַ חָכְמָה--כִּי-סָמַךְ מֹשֶׁה אֶת-יָדָיו, עָלָיו; וַיִּשְׁמְעוּ אֵלָיו בְּנֵי-יִשְׂרָאֵל וַיַּעֲשׂוּ, כַּאֲשֶׁר צִוָּה יְקוָה אֶת-מֹשֶׁה"

There is wisdom that is good for its possessor and there is that which is bad for its possessor.

Good refers to Joshua bin Nun, as it says, “And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him; and the children of Israel hearkened unto him, and did as the LORD commanded Moses.”

משל למה הדבר דומה? לנמסינן המשקה את כל המדינה, והיו הכל משבחין אותו. אמר להן אחד, שבחו למעין שמספיק לו. כך היו משבחין ליהושע, שהיה משקה מחכמתו לכל ישראל. אמר להן, שבחו למשה, שנאמר " כִּי-סָמַךְ מֹשֶׁה אֶת-יָדָיו, עָלָיו"

To what is this similar? To the minister who provides drink for the state. Ann praise him. One said to them, praise the spring that provides the water to him. Such they were praising Joshua, that he shared his knowledge with all of Israel. He said to them, praise Moshe, as it says, “for Moses had laid his hands upon him”

חכמה רעה לבעליה, זה בלעם, שנאמר, (במדבר כד: טז) "נְאֻם, שֹׁמֵעַ אִמְרֵי-אֵל, וְיֹדֵעַ, דַּעַת עֶלְיוֹן; מַחֲזֵה שַׁדַּי יֶחֱזֶה, נֹפֵל וּגְלוּי עֵינָיִם"  ולבסוף, (יהושע יג: כב) " וְאֶת-בִּלְעָם בֶּן-בְּעוֹר, הַקּוֹסֵם--הָרְגוּ בְנֵי-יִשְׂרָאֵל בַּחֶרֶב, אֶל-חַלְלֵיהֶם"

Wisdom that is bad for its possessors, that refers to Bila’am, as it says, “The saying of him who heareth the words of God, and knoweth the knowledge of the Most High, who seeth the vision of the Almighty, fallen down, yet with opened eyes:” and in the end, “Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among the rest of their slain.

Beshalach בשלח

My Musing

What are the goals of fame and fortune? They are ephemeral. Only God can truly make His name great among the nations. And that will be whether they like it or not.

מדרש תנחומא (ורשא) פרשת בשלח סימן ז

)שמות יד:ד) "וְחִזַּקְתִּי אֶת-לֵב-פַּרְעֹה, וְרָדַף אַחֲרֵיהֶם, וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל-חֵילוֹ, וְיָדְעוּ מִצְרַיִם כִּי-אֲנִי יְקוָה; וַיַּעֲשׂוּ-כֵן."

And I will harden Pharaoh's heart, and he shall follow after them; and I will get Me honour upon Pharaoh, and upon all his host; and the Egyptians shall know that I am the LORD.' And they did so

מגיד, שכשיפרע הקדוש ברוך הוא מן האומות שמו מתגדל בעולם שנאמר (ישעיה סו:יט) "וְשַׂמְתִּי בָהֶם אוֹת, וְשִׁלַּחְתִּי מֵהֶם פְּלֵיטִים אֶל-הַגּוֹיִם תַּרְשִׁישׁ פּוּל וְלוּד מֹשְׁכֵי קֶשֶׁת--תֻּבַל וְיָוָן:  הָאִיִּים הָרְחֹקִים, אֲשֶׁר לֹא-שָׁמְעוּ אֶת-שִׁמְעִי וְלֹא-רָאוּ אֶת-כְּבוֹדִי--וְהִגִּידוּ אֶת-כְּבוֹדִי, בַּגּוֹיִם"

וכתיב (ישעיה מה:יד) "כֹּה אָמַר יְקוָה, יְגִיעַ מִצְרַיִם וּסְחַר-כּוּשׁ וּסְבָאִים אַנְשֵׁי מִדָּה, עָלַיִךְ יַעֲבֹרוּ וְלָךְ יִהְיוּ, אַחֲרַיִךְ יֵלֵכוּ בַּזִּקִּים יַעֲבֹרוּ; וְאֵלַיִךְ יִשְׁתַּחֲווּ אֵלַיִךְ יִתְפַּלָּלוּ, אַךְ בָּךְ אֵל וְאֵין עוֹד אֶפֶס אֱלֹקִים"

That is to say, when the Holy One, blessed be He, extracts payment from the nations , His name becomes greater in the world as it says, “And I will work a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations” and it is written, “Thus saith the LORD: The labour of Egypt, and the merchandise of Ethiopia, and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine; they shall go after thee, in chains they shall come over; and they shall fall down unto thee, they shall make supplication unto thee: Surely God is in thee, and there is none else, there is no other God”

מה כתיב אחריו? (ישעיה מה:טו) "אָכֵן, אַתָּה אֵל מִסְתַּתֵּר--אֱלֹקֵי יִשְׂרָאֵל, מוֹשִׁיעַ"

וכן הוא אומר  (יחזקאל לח:כב) "וְנִשְׁפַּטְתִּי אִתּוֹ, בְּדֶבֶר וּבְדָם; וְגֶשֶׁם שׁוֹטֵף וְאַבְנֵי אֶלְגָּבִישׁ אֵשׁ וְגָפְרִית, אַמְטִיר עָלָיו וְעַל-אֲגַפָּיו, וְעַל-עַמִּים רַבִּים, אֲשֶׁר אִתּוֹ"

What is written following? “Verily Thou art a God that hidest Thyself, O God of Israel, the Saviour” and similarly it says, “And I will plead against him with pestilence and with blood; and I will cause to rain upon him, an overflowing shower, and great hailstones, fire, and brimstone will fall upon his bands, and upon the many peoples that are with him”

מה כתיב אחריו?

(יחזקאל לח:כג) "וְהִתְגַּדִּלְתִּי, וְהִתְקַדִּשְׁתִּי, וְנוֹדַעְתִּי, לְעֵינֵי גּוֹיִם רַבִּים; וְיָדְעוּ, כִּי-אֲנִי יְקוָה"

ואומר (תהלים עו:ג-ד) "וַיְהִי בְשָׁלֵם סוּכּוֹ; וּמְעוֹנָתוֹ בְצִיּוֹן. שָׁמָּה, שִׁבַּר רִשְׁפֵי-קָשֶׁת;  מָגֵן וְחֶרֶב וּמִלְחָמָה סֶלָה"  (תהלים עו:ב) "נוֹדָע בִּיהוּדָה אֱלֹקִים; בְּיִשְׂרָאֵל, גָּדוֹל שְׁמוֹ"

What is written afterwards?

“Thus will I magnify Myself, and sanctify Myself, and I will make Myself known in the eyes of many nations; and they shall know that I am the LORD.” And it says, “In Salem also is set His tabernacle, and His dwelling-place in Zion. There He broke the fiery shafts of the bow; the shield, and the sword, and the battle. Selah” “In Judah is God known; His name is great in Israel.”

וארא va'era

My Musing

What is the purpose of omens and signs? It really is in the eye of the beholder. For some, the omen helps you believe, for others like Pharaoh, the omen is meaningless. In the end, faith is not predicated on magical wonders or signs, it is on raw belief which begins rationally and transcends from the rational to the emotional.

מדרש תנחומא (ורשא) פרשת וארא סימן ג

 (שמות ז:ט) "כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר, תְּנוּ לָכֶם מוֹפֵת; וְאָמַרְתָּ אֶל-אַהֲרֹן, קַח אֶת-מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי-פַרְעֹה--יְהִי לְתַנִּין”

'When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.'

יפה אומר לכם. את מוצא בנח לאחר שהצילו מן המבול אמר לנח  (בראשית ט:יא) "וַהֲקִמֹתִי אֶת-בְּרִיתִי אִתְּכֶם, וְלֹא-יִכָּרֵת כָּל-בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל; וְלֹא-יִהְיֶה עוֹד מַבּוּל, לְשַׁחֵת הָאָרֶץ"

אמר ליה, 'תן לי אות.'

אמר לו, (בראשית ט:יג) "אֶת-קַשְׁתִּי, נָתַתִּי בֶּעָנָן; וְהָיְתָה לְאוֹת בְּרִית, בֵּינִי וּבֵין הָאָרֶץ"

He (Pharaoh) spoke well to you. You find with regards to Noah that after He saved him from the flood, He said to Noah, “And I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.” He said to him, ‘ Give me a sign’

He said to him, “I have set My bow in the cloud, and it shall be for a token of a covenant between Me and the earth.”

חזקיה, כשחלה, שלח הקדוש ברוך הוא את ישעיה ואמר לו (מלכים ב, כ:ה) "שׁוּב וְאָמַרְתָּ אֶל-חִזְקִיָּהוּ נְגִיד-עַמִּי, כֹּה-אָמַר יְקוָה אֱלֹקֵי דָּוִד אָבִיךָ, שָׁמַעְתִּי אֶת-תְּפִלָּתֶךָ, רָאִיתִי אֶת-דִּמְעָתֶךָ; הִנְנִי, רֹפֶא לָךְ--בַּיּוֹם הַשְּׁלִישִׁי, תַּעֲלֶה בֵּית יְקוָה"

אמר ליה מה אות?

אמר ליה, (מלכים ב, כ:ט) "וַיֹּאמֶר יְשַׁעְיָהוּ, זֶה-לְּךָ הָאוֹת מֵאֵת יְהוָה, כִּי יַעֲשֶׂה יְהוָה, אֶת-הַדָּבָר אֲשֶׁר דִּבֵּר:  הָלַךְ הַצֵּל עֶשֶׂר מַעֲלוֹת, אִם-יָשׁוּב עֶשֶׂר מַעֲלוֹת"

Hezekiah, when he fell ill, the Holy One. Blessed be He, sent Isaiah and said to him, “'Return, and say to Hezekiah the prince of My people: Thus saith the LORD, the God of David thy father: I have heard thy prayer, I have seen thy tears; behold, I will heal thee; on the third day thou shalt go up unto the house of the LORD.”

He said to him, what is the sign?

Said to him, “And Isaiah said: 'This shall be the sign unto thee from the LORD, that the LORD will do the thing that He hath spoken: shall the shadow go forward ten degrees, or go back ten degrees?”

וכך נאמר ליהושע הכהן הגדול. (זכריה ג: ח)  "שְׁמַע-נָא יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל, אַתָּה וְרֵעֶיךָ הַיֹּשְׁבִים לְפָנֶיךָ--כִּי-אַנְשֵׁי מוֹפֵת, הֵמָּה:  כִּי-הִנְנִי מֵבִיא אֶת-עַבְדִּי, צֶמַח"

“And so was said to Joshua, the high priest. “Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for they are men that are a sign; for, behold, I will bring forth My servant the Shoot.”

הצדיקים מבקשים מופת כל שכן פרעה הרשע.  הוי "כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר, תְּנוּ לָכֶם מוֹפֵת."  מיד (שמות ז:י ) "וַיָּבֹא מֹשֶׁה וְאַהֲרֹן, אֶל-פַּרְעֹה, וַיַּעֲשׂוּ כֵן, כַּאֲשֶׁר צִוָּה יְהוָה; וַיַּשְׁלֵךְ אַהֲרֹן אֶת-מַטֵּהוּ, לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו--וַיְהִי לְתַנִּין"

The righteous request signs how much more so, will Pharaoh the evil one. That is the fulfillment of “'When Pharaoh shall speak unto you, saying: Show a wonder for you” Immediately follows, “And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent.”

אמר פרעה, 'כך כחו של אלהיכם. מכאן יוצאים כשפים לכל העולם.' (שמות ז:יא) " וַיִּקְרָא, גַּם-פַּרְעֹה, לַחֲכָמִים, וְלַמְכַשְּׁפִים; וַיַּעֲשׂוּ גַם-הֵם חַרְטֻמֵּי מִצְרַיִם, בְּלַהֲטֵיהֶם--כֵּן."  קרא לנערים ולתינוקות בני חמש, בני ארבע שנים, (שמות ז: יב) "וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ, וַיִּהְיוּ לְתַנִּינִם; וַיִּבְלַע מַטֵּה-אַהֲרֹן, אֶת-מַטֹּתָם." לכך כתיב  "גַם-פַּרְעֹה" שלא קרא תחלה לחכמים ולמכשפים.

אמרו זכרונם לברכה, 'נס גדול נעשה במטה. שאלו בלע תנין את התנינים, כך דרך התנינים לבלוע זה את זה. אלא אחר שנעשה מטה. דכתיב וַיִּבְלַע מַטֵּה-אַהֲרֹן, אֶת-מַטֹּתָם."

ואלו היה עושה אדם מכל אותן המטות שהשליכו ונעשו תנינים היו יותר מעשרה חבילות ועומדין ובלען מטה אהרן ולא נעבה יותר ממה שהיה.

Said Pharaoh, Such is the might of your God. From here all magic goes forth to the world. “Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.” He called for the youth of Egypt and the children of five or four years of age. “For they cast down every man his rod, and they became serpents; but Aaron's rod swallowed up their rods.” Therefore it is written, “also” that Pharaoh did not summon the wise men and wizards first. Said our sages of blessed memory, ‘A great miracle happened with the staff, that if one serpent had swallowed the other serpents, it is not a great feat, since it is the natural state of affairs for serpents to swallow each other. Rather, it was after the staff returned to its normal state. As it says, “but Aaron's rod swallowed up their rods.” And if a man would form from all the staffs that were thrown to the ground and turned into serpents, there were more than ten bunches and they were standing and Aaron’s staff rose up and swallowed them. And Aaronls staff did not get any larger than it was previously.

כשראה פרעה כך תמה ואמר, 'אם יאמר למטה בלע לפרעה ולכסאו, הוא בולע. הוא הסימן שאמר למשה בסנה כשאמר ליה ( שמות ד:ב-ג) "וַיֹּאמֶר אֵלָיו יְקוָה, 'מזה בְיָדֶךָ.'; 'וַיֹּאמֶר, מַטֶּה.' 

וַיֹּאמֶר, 'הַשְׁלִיכֵהוּ אַרְצָה', וַיַּשְׁלִכֵהוּ אַרְצָה וַיְהִי לְנָחָשׁ; וַיָּנָס מֹשֶׁה, מִפָּנָיו."  זה פרעה שנדמה לנחש.

(ישעיה כז:א) " בַּיּוֹם הַהוּא יִפְקֹד יְקוָה בְּחַרְבּוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה, עַל לִוְיָתָן נָחָשׁ בָּרִחַ, וְעַל לִוְיָתָן, נָחָשׁ עֲקַלָּתוֹן; וְהָרַג אֶת-הַתַּנִּין, אֲשֶׁר בַּיָּם."

כשהיה יוצא משה מאצל פרעה היה אומר אותו רשע, 'אם יבא אצלי בן עמרם אני הורגו, אני צולבו, אני שורפו.' כשהיה משה נכנס מיד פרעה נעשה מטה.

When Pharaoh saw this he wondered and said, If they tell the staff to swallow Pharaoh and the throne, he will. This is the significance of the sign that was revealed to Moses at the burning bush, when He said to him, “And the LORD said unto him: 'What is that in thy hand?' And he said: 'A rod.' And He said: 'Cast it on the ground.' And he cast it on the ground, and it became a serpent; and Moses fled from before it.” This refers to Pharaoh who was like a snake. “In that day the LORD with His sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.”

When Moshe took leave of Pharaoh; said that evil one, “If the son of Amram approaches me again, I will kill him, I will crucify him, I will burn him.” When Moshe would appear before Pharaoh, he would become a staff.

ויחזק לב פרעה בחמש מכות הראשונות אין כתיב בהן אלא ויחזק לב פרעה. כיון שבאו חמש מכות ולא שלח, אמר הקדוש ברוך הוא, 'מכאן ואילך אם רצה לשלוח איני מקבל.' שכך כתיב בחמש מכות האחרונות ויחזק ה' את לב פרעה, והיה משה גוזר והקדוש ברוך הוא מקיים שנאמר (איוב כב:כח) "וְתִגְזַר-אֹמֶר, וְיָקָם לָךְ; וְעַל-דְּרָכֶיךָ, נָגַהּ אוֹר."

And Pharaoh’s heart was emboldened. For the first five plagues it is not written except that “Pharaoh’s heart was emboldened. Once the five plagues passed and he did not send the Israelites out, said the Holy One, blessed be He, “from here on, if he wants to send them, I will not accept his decision” And thus it is written in the second set of five plagues, “And God strengthened the heart of Pharaoh” and Moshe would decree and the Holy One, blessed be He, would fulfill it as it says, “Thou shalt also decree a thing, and it shall be established unto thee, and light shall shine upon thy ways.”

Vayishlach וישלח

My Musing

What was Yaakov afraid of and what distressed him?

Apparently, Yaakov was Eisav’s twin in more ways that we imagine. The midrash sets up the appearance that Yaakov was strong enough to handle Eisav. (This explains Rivka’s comment when she convinces Yaakov to flee, to the effect that she will lose both of them)

Just because something is justified, does not mean it doesn’t take its toll on the soul. As Golda Meir said to President Sadat “We can forgive you for killing our sons. But we will never forgive you for making us kill yours.”

 מדרש תנחומא (ורשא) פרשת וישלח סימן ד

(בראשית פרק לב:ז-ח) "וַיָּשֻׁבוּ, הַמַּלְאָכִים, אֶל-יַעֲקֹב, לֵאמֹר:  בָּאנוּ אֶל-אָחִיךָ, אֶל-עֵשָׂו, וְגַם הֹלֵךְ לִקְרָאתְךָ, וְאַרְבַּע-מֵאוֹת אִישׁ עִמּוֹ. וַיִּירָא יַעֲקֹב מְאֹד, וַיֵּצֶר לוֹ; וַיַּחַץ אֶת-הָעָם אֲשֶׁר-אִתּוֹ, וְאֶת-הַצֹּאן וְאֶת-הַבָּקָר וְהַגְּמַלִּים--לִשְׁנֵי מַחֲנוֹת"

“And the messengers returned to Jacob, saying: 'We came to thy brother Esau, and moreover he cometh to meet thee, and four hundred men with him.’ Then Jacob was greatly afraid and was distressed. And he divided the people that was with him, and the flocks, and the herds, and the camels, into two camps.”

"וַיָּשֻׁבוּ, הַמַּלְאָכִים", מיד "וַיִּירָא יַעֲקֹב מְאֹד, וַיֵּצֶר לוֹ" שני פעמים. ויירא שלא יהרוג, ויצר שלא יהרג. שהיה יעקב גבור, תדע שלשר הגדול רפש שנאמר (הושע יב:ה) " וַיָּשַׂר אֶל-מַלְאָךְ וַיֻּכָל, בָּכָה וַיִּתְחַנֶּן-לוֹ; בֵּית-אֵל, יִמְצָאֶנּוּ, וְשָׁם, יְדַבֵּר עִמָּנוּ" באותה שעה התחיל מבקש רחמים שנאמר (בראשית לב :יב) " הַצִּילֵנִי נָא מִיַּד אָחִי, מִיַּד עֵשָׂו:  כִּי-יָרֵא אָנֹכִי, אֹתוֹ--פֶּן-יָבוֹא וְהִכַּנִי, אֵם עַל-בָּנִים"

“And the messengers returned”, immediately, “Jacob was greatly afraid and was distressed.” Two times. “greatly afraid,” that he should not kill, “distressed” that he should not be killed, since Jacob was strong. Know, that for the great official, slime, as it says, “So he strove with an angel, and prevailed; he wept, and made supplication unto him; at Beth-el he would find him, and there he would speak with us” At that moment, he pleaded for mercy as it says, “Deliver me, I pray Thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children.”

ראה גבורתו של יעקב מה כתיב בו (בראשית לא:מה) " וַיִּקַּח יַעֲקֹב, אָבֶן; וַיְרִימֶהָ, מַצֵּבָה"  וכמה שעורה? אמר רבי יוחנן, שעורה כשינה של טבריה, התחיל לבן אומר ליעקב  (בראשית לא : כט) "יֶשׁ-לְאֵל יָדִי, לַעֲשׂוֹת עִמָּכֶם רָע; וֵאלֹקֵי אֲבִיכֶם אֶמֶשׁ אָמַר אֵלַי לֵאמֹר, הִשָּׁמֶר לְךָ מִדַּבֵּר עִם-יַעֲקֹב--מִטּוֹב עַד-רָע"

Observe the courage (strength) of Jacob. What is written regarding him, “And Jacob took a stone, and set it up for a pillar.” And what was its measure?  Said Rabbi Yochanan, ‘Its measure was like the tooth of Tiberius.’ Laban began to say to Jacob, “It is in the power of my hand to do you hurt; but the God of your father spoke unto me yesternight, saying: Take heed to thyself that thou speak not to Jacob either good or bad.”

"יֶשׁ-לְאֵל יָדִי", אמר לו יעקב, 'אילולי שאמר לך השמר יש לאל ידך שתהרגני' בא אתה וכל אוכלוסיך. אם יש בהן כח יתגוששו עם אבן הזו, וירימה, והוא הרימה מצבה כאדם שמעביר פקק צלוחית מן הצלוחית, ואף בני יעקב גבורים כמותו היו שכן הוא אומר להם (בראשית לא:מו) "וַיֹּאמֶר יַעֲקֹב לְאֶחָיו לִקְטוּ אֲבָנִים, וַיִּקְחוּ אֲבָנִים וַיַּעֲשׂוּ-גָל; וַיֹּאכְלוּ שָׁם, עַל-הַגָּל" וכי אחיו היו? חד הוה ליה ולוי קבריה, אלא בניו היו והיו גבורין כמותו.

“It is in the power of my hand” Said him to Jacob, “were it not that He said to you, Take heed, It is in the power of your hand to kill me. Come along with all your camp. If there is enough strength in them, let them struggle with this stone, and lift it. And he lifted it as a man that removes the stopper from the bottle, and even the sons of Jacob were strong like him, as he said to them, “And Jacob said unto his brethren: 'Gather stones'; and they took stones, and made a heap. And they did eat there by the heap.” And were they his brothers? He only had one and he came to bury him, rather they were his sones and they were as strong as he was.

כיון שפגע בעשו מה כתיב בו  (בראשית לג:ד) " וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ, וַיִּפֹּל עַל-צַוָּארָו וַיִּשָּׁקֵהוּ; וַיִּבְכּוּ"

בקש עשו לנשכו ונעשה צוארו של שיש לכך נקוד וישקהו שלא היתה נשיקה של אמת. "וַיִּבְכּוּ" למה בכו? מה להדבר דומה? לזאב שבא לחטוף את האיל. התחיל האיל לנגחו, נכנסו שיני הזאב בקרני האיל. זה בוכה, וזה בוכה. הזאב בוכה שלא יכול לעשות לו כלום, והאיל בוכה שלא יחזור ויהרגנו. אף כך עשו ויעקב עשו בוכה על שנעשה צואר יעקב כשיש ויעקב בוכה שמא יחזור עשו וינשכנו. על יעקב הכתוב אומר (שיר השירים ז: ה ) " צַוָּארֵךְ, כְּמִגְדַּל הַשֵּׁן; עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן, עַל-שַׁעַר בַּת-רַבִּים--אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן, צוֹפֶה פְּנֵי דַמָּשֶׂק"

ועל עשו נאמר (תהלים ג: ח) " קוּמָה יְקוָה, הוֹשִׁיעֵנִי אֱלֹקַי--  כי-הִכִּיתָ אֶת-כָּל-אֹיְבַי לֶחִי; שִׁנֵּי רְשָׁעִים שִׁבַּרְתָּ"

אמר הקדוש ברוך הוא לישראל בעולם הזה הפלתי שונאיכם, ולעתיד ואתן אדם תחתיך (ישעיהו מג: ד) " מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ, וַאֲנִי אֲהַבְתִּיךָ; וְאֶתֵּן אָדָם תַּחְתֶּיךָ, וּלְאֻמִּים תַּחַת נַפְשֶׁךָ"

Once he engaged Eisav, what is written? “And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept” Eisav wanted to bite him and his neck was turned to stone, therefore the word “and kissed him” is marked that it was not a kiss of truth. “And they wept”, why did they cry? To what is this similar? TO a wolf that attacks the ram. The ram begins to gore and and teeth of the wolf sink into the horn of the ram. This cries, and this one cries. The wolf cries that he is powerless to inflict harm on the ram, and the ram cries worrying that the wolf will come back to kill him. Similarly, here, with Eisav and Jacob. Eisav cries that Jacob’s neck became like stone, and Jacob cried that Eisav might return to bite him. Regarding Jacob the the scripture said, “Thy neck is as a tower of ivory; thine eyes as the pools in Heshbon, by the gate of Bath-rabbim; thy nose is like the tower of Lebanon which looketh toward Damascus.” And regarding Eisav it says, “Arise, O LORD; save me, O my God; for Thou hast smitten all mine enemies upon the cheek, Thou hast broken the teeth of the wicked.”

Said the Holy One, blessed be He, to Israel, ‘I felled your enemies, and in the future, I will give man under you. “Since thou art precious in My sight, and honourable, and I have loved thee; therefore will I give men for thee, and peoples for thy life.”

Vayeitzei ויצא

My Musing

This week’s selection begins with a passage that is known by the students of Rashi. Yaakov saw the angles of the nations going up and down and feared for his nation, because Edom, which was the identity assigned to Rome and its exilich authority, kept on going but did not come down. This selection offers a different approach; Yaakov saw all the nations fall even Edom and was scared that he too would fall. Sometimes fear can be paralyzing.

מדרש תנחומא (ורשא) פרשת ויצא סימן ב

(בראשית כח:יב) "וַיַּחֲלֹם, וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה, וְרֹאשׁוֹ, מַגִּיעַ הַשָּׁמָיְמָה; וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, עֹלִים וְיֹרְדִים בּוֹ"

“And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.”

אמר רבי שמואל בר נחמן אלו שרי אומות העובדי כוכבים  ומזלות, דאמר רבי שמואל בר נחמן מלמד שהראה לו הקדוש ברוך הוא לאבינו יעקב שרה של בבל עולה שבעין עוקים ויורד, ושל מדי חמשים ושנים [ויורד], ושל יון מאה ויורד, ושל אדום עלה ולא ידע כמה. באותה שעה נתירא יעקב אבינו ואמר שמא לזה אין לו ירידה?! אמר לו הקדוש ברוך הוא (ירמיה ל:י) "וְאַתָּה אַל-תִּירָא עַבְדִּי יַעֲקֹב נְאֻם-יְהוָה, וְאַל-תֵּחַת יִשְׂרָאֵל--כִּי הִנְנִי מוֹשִׁיעֲךָ מֵרָחוֹק, וְאֶת-זַרְעֲךָ מֵאֶרֶץ שִׁבְיָם; וְשָׁב יַעֲקֹב וְשָׁקַט וְשַׁאֲנַן, וְאֵין מַחֲרִיד" כביכול אפילו אתה רואהו עולה אצלי, משם אני מורידו. שנאמר, (עובדיה א:ד) "אִם-תַּגְבִּיהַּ כַּנֶּשֶׁר, וְאִם-בֵּין כּוֹכָבִים שִׂים קִנֶּךָ--מִשָּׁם אוֹרִידְךָ, נְאֻם-יְקוָה"

Said Rabbi Shmuel bar Nachman, These were the ministering angels of the nations that worship the stars and the constellations. As said Rabbi Shmuel bar Nachman, this teaches that the Holy One blessed be He, showed to Yaakov, our father, the angel of Babylonia rose 70 rungs and came down, the angel of Madai rose 52 rungs and came down, and the angel of the Greeks rose 100 and came down, and of Edom rose and he could not fathom how many. At that moment, Jacob, our father, was fearful and said, “perhaps this one does not have a downfall?!. Said to him the Holy One, blessed be He, “Therefore fear thou not, O Jacob My servant, saith the LORD; neither be dismayed, O Israel; for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall again be settled, quiet and at ease, and none shall make him afraid” As it were, even if you see it rise to be near me, from there I shall bring it down. As it says, “ Though thou make thy nest as high as the eagle, and though thou set it among the stars, I will bring thee down from thence, saith the Lord.”

אמר רבי ברכיה בשם רבי חלבו ורבי שמעון בן יוסינה מלמד שהראהו הקדוש ברוך הוא ליעקב אבינו שרה של בבל עולה ויורד, ושל מדי עולה ויורד, ושל יון עולה ויורד, ושל אדום עולה ויורד. אמר לו הקדוש ברוך הוא ליעקב, 'יעקב למה אין אתה עולה? באותה שעה נתירא אבינו יעקב ואמר, 'כשם שיש לאלו ירידה, כך אני יש לי ירידה?!' אמר לו הקדוש ברוך הוא, 'אם אתה עולה אין לך ירידה.' ולא האמין ולא עלה.

Said Rabbi Berachia in the name of Rabbi Chelbo and Rabbi Shimon ben Yosinah, it teaches that The Holy One, blessed be He, showed to Yaakov, our father, the angel of Babylonia  rise and fall, and of Madai, rise and fall, and of Greece rise and fall, and of Edom, rise and fall. Said to him the Holy One, blessed be He to Yaakov, ‘Yaakov, why do you not go up?’ At that moment, Yaakov feared and said, ‘just as they fall, so will I fall? Said to him the Holy One, blessed be He, ‘If you rise, you will not fall, and he did not believe in Him and did not go up.  

רבי שמעון בן יוסינה היה דורש (תהלים עח:לב) "בְּכָל-זֹאת חָטְאוּ-עוֹד; וְלֹא-הֶאֱמִינוּ, בְּנִפְלְאוֹתָיו"   אמר לו הקדוש ברוך הוא, 'אלו עלית והאמנת לא היתה לך ירידה לעולם. אלא, הואיל ולא האמנת הרי בניך משתעבדין בהללו ד' מלכיות בעולם הזה במסים ובארנוניות ובגולגליות. אמר לו יעקב, 'יכול לעולם?' אמר לו,  "אַל-תִּירָא עַבְדִּי יַעֲקֹב"- "וְאַל-תֵּחַת יִשְׂרָאֵל --כִּי הִנְנִי מוֹשִׁיעֲךָ מֵרָחוֹק, וְאֶת-זַרְעֲךָ מֵאֶרֶץ שִׁבְיָם"  מארץ מגליא מאספניה ומחברותיה. "וְשָׁב יַעֲקֹב" מבבל, "וְשָׁקַט" ממדי, "וְשַׁאֲנַן" מיון, "וְאֵין מַחֲרִיד" מאדום. (ירמיהו ל:יא) " כִּי-אִתְּךָ אֲנִי נְאֻם-יְהוָה, לְהוֹשִׁיעֶךָ:  כִּי אֶעֱשֶׂה כָלָה בְּכָל-הַגּוֹיִם אֲשֶׁר הֲפִצוֹתִיךָ שָּׁם, אַךְ אֹתְךָ לֹא-אֶעֱשֶׂה כָלָה, וְיִסַּרְתִּיךָ לַמִּשְׁפָּט, וְנַקֵּה לֹא אֲנַקֶּךָּ" באומות העולם שהן מכלין את שדותיהן אבל ישראל שאין מכלין את שדותיהן ואותך לא אעשה כלה אלא מיסרך ביסורין בעולם הזה בשביל לנקותך מעונותיך לעתיד לבא, לכך נאמר ויחלום.

Rabbi Shimon ben Yosinah would expound, “For all this they sinned still, and believed not in His wondrous works” Said to him the Holy One, blessed be He, ‘ If you have gone up and believed, there would never have been a downfall, rather since you did not believe, your children will be subject to these four kingdoms, in this world, paying taxes, tributes, and head taxes. Said to Him, Yaakov, ‘forever?’ Said to him, “fear thou not, O Jacob My servant” – “neither be dismayed, O Israel; for, lo, I will save thee from afar, and thy seed from the land of their captivity”; Form the land of the exile and gathering and society. “and Jacob shall again be settled” –from Babylonia, “quiet”  from Madai, “and at ease” from Greece, and none shall make him afraid”- from Edom. “For I am with thee, saith the LORD, to save thee; for I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; for I will correct thee in measure, and will not utterly destroy thee” This is referencing the nations of the world, who would lay waste to their fields, but Israel that do not lay waste to their fields, You I will not obliterate, but rather afflict you with travails and afflictions in this world, to cleanse you from your iniquities for the world to come, therefore it said, “And he dreamed”