jewish times- volume i, no. 8...march 22, 2002

7/27/2019 Jewish Times- Volume I, No. 8...March 22, 2002

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In Parshas Vau-Ayra, at the end ofhe ninth chapter, we find MosheMoses) not only responding to

Pharaoh's plea to halt the plague ofail, but also giving Pharaoh rebuke:

Exod. 9:30, "And you and yourervants, I know that you have yet toear God."

Why during the plague of hail,nlike other plagues, does Mosheuddenly rebuke Pharaoh? Is thereomething we may derive from thistory that may explain Moshe'sehavior?It doesn't appear that God instructed

Moshe to rebuke Pharaoh, so Moshe'swords here are his own. What then did

Dedicated to Scriptural and Rabbinic Verifof Jewish Beliefs and Pr

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Passover is the holiday wherecommemoration functions as theprimary command, as this is theholiday of 'transmission', passing downthe Mesora or tradition to the nextgeneration. Recalling the Exodus formsthe basis of innumerable othercommands, even the basis of the otherholidays as a Rabbi pointed out, wecount from Passover to Shavuos, andwe refer to the Succot holiday as aremembrance of the Exodus. We readin the Passover Hagadda of thecommand to discuss the story of theExodus, even if we are wise men, andeven if we are alone.

With such importance attached toPassover, I would like to enumeratesome questions and offer someanswers:

1) Why is matzoh, unleavened bread,essential to the Passover holiday? What

is the concept behind it? Additionally,what is the significance of the PaschalLamb and the bitter herbs, all three ofwhich are so essential, that theiromission from our discussion causes usnot to fulfill our obligation?

2) Why does the passage in the Torahcommand us not to have leavenedfoods existing at the commencement ofthe slaughter of the paschal lamb? It isnot yet Passover, so why should leavenbe prohibited?

3) Why must the Paschal Lamb beeaten together with matzoh and bitterherbs? What is the concept behind this

law?4) We constantly find commands

which read "do such and such, it is aremembrance of the Egyptian Exodus".Why is the focal point of so many lawsthe Exodus of Egypt, as opposed to theinheritance of Israel?

5) We read, "masscheel b'gnussu'misayame b'shevach", "commencewith degrading statements andconclude with praise". What is theconcept behind the edict that the story

(continued on page 2) (continued on page 4)

The basic foundations which all Jewsmust know as true. We urge you to read them:

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In This Issue:lague of hail 1, 2

assover 1, 4

Q&A's: Idolatry 1

haraoh's astrologers 2, 3

Arrogance & pride 3

dols 4

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The Plague of Hailrabbi moshe ben-chaim

(Reprint for Passover reading)

Suggested Readings:see these and other articles at our site

Question:What exactly is idolatry?Response: I would have to define it in accordance with a Rabbi's explanation: "Relating t

through methods foreign to G-d's prescribed modes of worship." The source, or psychologicawhich acts of idolatry strive to satisfy, are primal in nature. The instinct in specific I refer toneed for an authoritarian, or parental being.

To elaborate, when one is an infant, he views his parents as "super" types of beings. As pfeed, hold, care and nurture the infant, a child develops a strong bond and need for this relatioAs an example of how powerful the need for this attachment is, we may see a lost child with thfearful look on his face. The fear of having "lost" the parent is a dreadful one, and runs very dee

Now, what happens as a child grows into an adult? What happens to this need? One of twomay occur; 1) The proper response is that the now grown adult will abandon his view that the is no more capable than he. He then moves on with mature concepts of parents. Or, 2) The phygrown adult will not abandon his overestimation of the parents being superior. He wont accparents are as he is; human, limited, and frail. What then happens is, this conflict of one realizparent's shortcomings, and his strong desire for psychological guidance, will produce projectauthority onto other objects or beings. He will seek replacements for his parents. This in shorcause for all forms of idolatry. Throughout history we see that people have worshiped stars, an

totem poles, and other objects non deserving of any such elevation. Nonetheless, these maintained high esteem in the eyes of those in need due to the aforementioned reason.

Among the many expressions of idolatry, the Torah includes enchanters, fortune tellers, andadvisors. The Torah categorizes all such projections as false, and as idolatrous. It is against and it is the most harmful of sins one can commit, as one forfeits the most crucial kerknowledge one can attain, i.e., There is One G-d, no other object or force of nature is to be eleto deification.

When one believes there are forces outside of G-d, his entire concept of G-d is corrupt. Gdefinition must be The Singular Existence and Sole Cause of Creation, and control of lawmatter. Assuming this is not true, or even adding gods onto G-d, is a complete denial of G-d's UNature.

Therefore, idolatry - the projection of powers onto anything except G-d - ends up to be noincorrect regarding the projected object, but the worst sin, as it is the abandonment of the true iG-d. I would add that the error made in projecting powers onto physical objects is an incontradiction: If we hold that physical objects are created substances, this means that they hpower over themselves, as they were brought into existence by something other than themselvthen claim that these very created objects can control anything, is a contradiction, and it's thargument for disproving any assumed powers.

Thoughts onPassover

rabbi moshe ben-chaim

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Maimonides' 13PRINCIPLES

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Proof?God's Land

WithoutGod?

Maimonides' 13PRINCIPLES

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Proof?God's Land

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Perhaps the reason why we are to lift the matzo (and maror) when we discuss them, is to highlight the reality of thesalvation. Matzo, partially cooked bread, is proof to the speed at which God caused us to leave Egypt. Lifting the matwe thereby say, "look for yourself". The transmission is to be as impactive on one's emotions as on his intellect (RavMann). The obligation to view ourselves as those who exited is based on this idea. Hallel is then sung as our thanks, arealize our current state of freedom is based on God's Exodus thousands of years ago.


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Volume I, No. 8...March 22, 2002 www.Mesora.org/JewishTime

P

hould see no connection between an

ccidental fold in our flesh, and thevoidance of disastrous situationshich will lead to our death. Thispe of statement should be

mmediately identified as outside thetional sphere.Taking what we hear on the surfacetruth, and believing it, is not the

ay to discover reality - truth aboute world and God. Even whenading a Rashi, we should look intoand see if it is as clear as rational

eas should be. If not, perhaps he isaching us something beyond the

urface.

A reader responded to this article asllows:Reader: You seem to say that

haraoh's astrologers were incorrect,essence guessing, and that Saul did

ot really hear Samuel. If so, first ofl, why were these episodes recordedTanach?Mesora: See the Radak on thecident concerning Saul and theaales Ove, the female conjurer. Theadak states that Samuel did not riseom the ground as a cursory readingould suggest. Radak states that itas all a projection on Saul's part. Antasy of his mind. The Torah is

esigned to teach man about the law,hich is aimed to benefit man's soul,s mind, and his drives. As such, theason the Torah records such stories

to teach us how man operatesychologically, whether it be whenan operates positively, or even

negatively, as with Saul, andPharaoh's astrologers. Seeing howSaul and Pharaoh's astrologers mademistakes teaches the reader aboutincorrect notions, so we learn moreabout our nature as humans, and thatwe may also identify that which weshould distance ourselves from.

Reader: Also, if the astrologerswere guessing, why would Pharaoh bewilling to kill the thousands of

Egyptian boys who would have beenborn that day?

Mesora: The astrologers were inpositions of counsel due to Pharaoh'sneed for advice. They counseledPharaoh with general statements, suchas those where they could not beproved wrong, i.e., "you will have 7daughters, and you will bury 7daughters". If Pharaoh approachedthem and said, "where are my 7daughters?", they could respond. "youwill have them yet". Similarly, theystated that "a savior of the Jews is tobe born". Pharaoh was superstitious,

and out of a fear of an uprising of asavior, he, like any other powerhungry leader, might resort tofollowing the only prospect forsuccess, that being the astrologersadvice of slaying even Egyptianmales.

Reader: And if they were guessing,how did they get the date right?

Mesora: Who said this was the onlyday they told Pharaoh that a saviorcould be born? Perhaps they said thison many occasions, and chance had itthat they also said it on Moshe'sbirthday. Keep in mind that theastrologers previously stated that asavior is to be born. The first timethey said this, they were unsure abouthis date of birth, and they were unsureabout his origin, whether it wasEgyptian or Hebrew. They werefeigning knowledge of future events,as Pharaoh was looking to them for

direction. They couldn't say "we don'tknow". They would either lose theirpositions, or be killed. They thereforemade general statements that hadpossibility of coming true, based oncurrent events.

Reader: Similarly, how did Saulhear from his dream of Samuelcorrect information about his and hisson's death in the coming war? Andwhy would he have imagined hearing

his teacher telling him he woulddie?

Mesora: Saul stated that he wasgrieved by the Phillistines oppression,and that G-d had removed Himselffrom Saul. This shows that Saul wasin a worried state. When one is insuch a mindset, his dreams willfollow his fears. This also applies todaydreams, which the Rabbis stateSaul was experiencing. Why heactually was killed with his son wasdue to his mindset. One not at ease,and with tremendous worry, will falterin his decisions, and Saul's decisions

here were in war. His death, and hisson's death were not foretold, rather,they were results of his fearsdistorting his clear thinking.

"Be careful lest you forget Hashem,your God." Devarim 8:11

The Torah is specifically speakingabout the character flaws of arroganceand pride, which are closely related.The dictionary defines arrogance as:full of unwarranted pride and givingoneself an undue degree of self-importance, haughtiness and conceit.When a person conducts him/herselfin an arrogant manner, he/she issaying: "I am faultless, it's others whoare at fault." And if a person believesthey are faultless why should they

bother to live according to Torah? Theperson believes their priorities in lifecome before what God hasestablished for mankind.Independence and acquisition is whatestranges a person from God. Aperson thinks: "I have all that I need."All the possessions and enjoyments aperson has he/she attributes to theirown doing. The trap "one sets up foroneself" is based on an over-estimation of who they are in theworld. And by living in the trap of

arrogance and pride, a persoconvinced they do not need Godeverything one has achievedobtained in one's life is due onGod.

The Gemora in Sota 5a, wagainst arrogance and pride, ware closely related. "Arrogance not just lead to forgetting arrogance itself is the beginninforgetfulness of God." Since

thoughts should be directed to arrogance does not allow rooone's mind for thoughts of God. that man enjoys, his good fortuneverything that he has gained mman think it is all due to hispower and strength. How quickleasily man forgets that he was a in Egypt. How helpless he wasGod took him out.

In his book Horeb, A PhilosopJewish Laws and Observances, RSamson Raphael Hirsch says: "Bproud! Never look upon anythincall it you own, neither

possession, your strength and looks, nor your intelligenceabilities. But always remember tis not you who have procured things for yourself - but God whthem to you. That it is He Whom you have to thank for Nay, more that he is still Mastthem although you call them yThink of this and beware of pridesin has no greater friend!"

So, what can a person do to bof the trap of arrogance and pThe first step is to cultivate knowledge. Look into personality and try to be honest who you are. Begin to figure outyour disposition is and what is inheart. And if you need help, ashelp. Go to someone who you who is honest and cares aboutlife, your Rav, or your friend. Asan objective opinion. And at the time look at yourself, watchsituations that bring out arrogpride and obstinacy. At the end oday make a calculation of the dself-examination to "see" howbehaved. Be your own judge andexcuse yourself for anytDetermine whether you took a

forward or a step back - and try honest, this is truly for your benefit! Start each day with newin making small changes. difficult? It is. But think how energy a person puts into mchanges in a business plan? small ones!

Rabbi Hirsch says: "Just as thestands wide open to one whoafter impurity, so God Himself one who makes purity his aim."

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Pharaoh'sAstrologers


Arrogance&

PRIDErivka olenick


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f the Exodus must begin with ouregradation, and conclude with praise?To answer these questions, it is

mportant the we clarify the events. Theews were slaves in Egypt for hundreds

f years, during which time many haddopted the Egyptian culture. Thisulture was essentially idolatrous, asey raised the lamb and many other

bjects to a deified status and worshipedas a god. We recall the Rashi on the

assage discussing the plague ofarkness, that four fifths of the Jewisheople were killed during that plague inrder that the Egyptians wouldn'titness it. The reason for their deathsas that they had abandoned living

orrect philosophical lives in favor ofollowing the corrupt Egyptian culture.

God had planned to redeem the Jews

give them the Torah, but to do so,ey had to recognize Who was actuallyving the Torah. By definition, theorah only has value as a means tocognize God if God's existence is aality to the recipients. Jews who

eified the lamb were not worthy ofccepting the Torah. God thereforeommanded the Jews to take the lamb,nd hold it four days until the day ofaughter. The purpose of holding themb publicly was to denounce idolatrythe face of the idolaters. This would

e a demonstration of a strongonviction in God's rule, not thegyptian's god.

The Jews were commanded to placee blood of the lamb on their

oorposts, on the inside. The reason foris was firstly, the doorpost is the part

f the house most seen, as all must passrough to exit and enter. Secondly and

rimarily, it was placed inside for theews themselves to see, not for thegyptians. They needed to ponder thect that 'blood' was the cause of theirdemption. We refer to both the blood

f the Paschal Lamb, and the blood ofrcumcision, which was commanded asell at that time. These two bloodsach two concepts; 1) Circumcision

minds us that the life of physicalnjoyment, Hedonism, is contrary to theorah's goal of indulging in wisdom,nd 2) the Paschal blood reminds onehat succumbing to imagined,sychological crutches such as idolatrye diametrically opposed to acceptingality and monotheism.Study of reality dictates that there is

nly One Creator, One Source for allat is real and true. These two concepts

eeded to be accepted for God to saveny soul. It is for this reason that God

states, (Exod. 12:13) "...and will see theblood and I will pass over you and therewill be no plague to destroy when Ismite the land of Egypt".

As the Jews followed thesecommands, they were spared. But theEgyptians' firstborns were killed inorder to wipe out those who promulgatethat culture. As they were horrified atthe deaths, the remaining Egyptiansfeared for their lives and ousted theJews in a hurry and panic (Exod.12:33). So fast were the Jews urged toleave that the dough on their backs hadnot time to rise. They later baked it intomatzoh, unleavened bread.

The Ibn Ezra points out that had theJews been given longer time to tarry, thedough would have leavened. Interestingthat Ibn Ezra spends ink on this point.

But for good reason. This statementteaches us the entire concept behindchametz, or leavened foods.

Ibn Ezra is teaching that chametz bydefinition would be that substancewhich would have emerged had the"Jews tarried in Egypt". Chametz is thatwhich is antithetical to the Exodus. Itrepresents a lingering in the Egyptianculture. Therefore we are commandedto remove all chametz, meaning, we areto recognize how mutually exclusive theidolatrous life is to Judaism. Judaismteaches the acceptance of reality, whereman must change himself to be in

accord with what is true and real. Whileidolatry is the opposite - the projectionof man's wishes onto reality, creating apsychologically protected universewhere all man's wishes are "true".Idolatry caters to the infantile,psychological crutches which man hasyet to see as false and remove himselffrom. The Rabbis of blessed memorystate, "a righteous person changeshimself to be in accord with reality, anda wicked person changes reality to be inaccord with himself".

As such, we destroy the Egyptians'God and use it in service to the OnlyReal God. (See my understanding ofMaimonides on this point) We alsomust not have any chametz around atthe point of slaughter, even though it isnot yet Passover. The reason is thatsince acceptance of God is mutuallyexclusive to idolatry, all remnants ofidolatrous life must not coexist. So atthe very moment we declare idolatry asfalse by killing the Egyptian god, wemust not have that which representsour desire to linger in Egypt, that beingchametz.

This also explains why the Paschallamb was to be eaten together withmatzoh. The eating together means thatmatzoh qualifies the lamb. How so? Ifwe were to simply eat the lamb without

the matzoh, we would not be statingthat the lamb's purpose is to beredirected towards God. The matzohrepresents the act of redemption, as itsexistence emerged at the precisemoment of the redemption. Matzohtherefore represent "Ge-ula", orredemption for this very reason.Therefore, we eat the matzoh at themoment we eat the lamb, therebyshowing that the lamb is not a god, butthe God Who orchestrated the Exodusis God. Eating the lamb withoutmatzoh would mean to say thatabolishing idolatry without recognizing

God is sufficient. This however is notso, and we must always tie hand inhand the ideas that, "idolatry is false-monotheism is truth".

Recognition of God must always bethe result of our commands, otherwisewe are missing the main point.

Someone had asked, "When theMessiah is here, what will be thepurpose to the temple sacrifices?" I saythat although idolatry is gone at thatpoint, we still must commemorate howwrong are the false ideas of lost

cultures. Although lost, the seedthat culture which brought idolatry are in every man. We therrequire constant recognition of drives and notions which destructive and antithetical to Tora

We asked why we refer to so mcommands, as a "remembrance oExodus". We now see that the Exper se is that event which removefrom idolatry. It is not the "being o

Egypt', or the entrance into Iwhich holds such significance.very act of the Exodus was the ewhich embodies "leaving" idoAdditionally, the Rabbi taught thaExodus is that which engenders an appreciation for God. It is essential that as Jews we constappreciate God's acts of kindwhich allow us to involve ourselvTorah study, the most enjoyableand our lifelong goal. Commenwith our degraded status remembering our bitterness viabitter herbs, followed by a conclu

of our state of grandeur engendersan appreciation,........and an aprpoint to conclude! Happy holiday

Reader: I would like to know if somnot designed for idolatry, but which hasused for idolatry, may be used for its opurpose or no, for example a bedside tableto be a proper "bedside table", which haused as an altar of an idolatrous cult, anused as a bedside table. If there is a prohiagainst such an object, does this apply person who has used it in an idolatrous also to other persons?

Mesora: There is a difference between which man can manipulate, and objects whcannot. The former includes mountainslakes and so on. The latter includes anstones, trees, etc. The law is that the formnever become idols. The latter can. The quis why limit the former if somethiworshiped, shouldn't this be the criteria byan object becomes an idol?

If we think into the distinctio'manipulation' as the basis for objects recidol status, we learn a basic concept prohibition of benefiting from idolatrous oThat which man can manipulate can be t'under man's dominion'. We would not refmountain as that which man can controbeing the case, only moveables attain a sta'subjugated' to man. That status of "idolatrmerely an example of that whichmanipulated for his wishes. Therefore, o

which man controls can be termed as subhis designation, and can become idols if hthem as such. But mountains and the like, an objective status, are not subject to designation created by man's subjective wi

Once an object has become an idol thcreation by a gentile, or through actual wthrough a Jew, man is prohibited to benefit until the object is defiled by the gthereby removed from idolatrous status. cannot defile an idol, so if it came inpossession as an idol not yet defiledprohibited eternally.

It should also be noted hat an object nebe made at the outset for idolatrous pracorder to become idolatrous.

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Thoughts onPassover


Question on Ido


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