Parshas Chukas 5782

Accepting Challenges

[Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much. A special thank you to Aaron Friedman for always looking over the divrei torah.]

The Mitzva of Parah Aduma discussed in our Parsha is the quintessential chok; a Mitzva which we cannot comprehend it’s reason. One aspect of the Mitzva that seems incomprehensible is that although the Mitzva is performed to purify impure people, those involved in the process become impure themselves!

In fact, Shlomo Hamelech writes in Koheles that he understands the entire Torah except for Para Aduma. Additionally, the Medrash tells us that Hashem told Moshe, ‘only to you will I explain Para Aduma.’ No one else will understand it until the days of Moshiach.

Why is Hashem withholding the meaning and significance of this Mitzva from us?

The Ba’air Yosef explains that it is in order to teach us a very important lesson, namely, that there are things in life we cannot understand. There are paradoxes like righteous people suffering and wicked people having great wealth and power. Parah Aduma is THE Mitzva which reminds us of this idea.

The Shibolei Haleket writes that twenty four cartloads of holy Sefarim were burned on the Friday of Parshas Chukas in Paris in 1242. The Magen Avraham cites a custom to fast on the Friday of Parshas Chukas to commemorate that burning. Why do we follow the day of the week that it was on, and not the calendar date, like we do by all other fast days and Yomim Tovim?

In a dream, it was revealed to the leading Rabbis that this fast is observed specifically on the Friday of Parshas Chukas, the day right before we lain Chukas, because the Parsha starts off “Zos CHUKAS Hatorah” and the targum is ‘this is the DECREE of the Torah.’ The Parsha is symbolizing to us this principle, that there are things in this lifetime that we humans cannot understand.

May we all take this lesson to heart, and try to accept with simplistic faith all challenges and difficulties that come our way, even when they seem to be counterproductive and make no sense to us. May this serve as our continual attempt to atone for all the incidents where we questioned G-d throughout history.

Editor’s note: Mazel tov to all of those who have finished Maseches Yevamos. Yevamos is not an easy Masechta to go through. It is a tremendous accomplishment. The Gemara in Yevamos (121a) tells a story of how Rabbi Akiva was drowning in the sea and he said that he grabbed onto a daf (a plank) from a ship. He held on to it and bowed his head before every dangerous wave that threatened to drown him. When Rav Meir Shapiro famously introduced the Daf Yomi, he referred to this story and said that the Yidden have survived throughout the long exile because they have held on to the daf- the page of the Talmud.

As Daf Yomi embarks Kesubos on Friday of Parshas Chukas, the same day that the 24,000 sefarim were burnt, let us remember Rav Meir Shapiro’s lesson. It is the daf that has saved us throughout the generations. Our connection to Hashem and His Torah has protected us from our enemies time and time again. Even if one is not learning the daf, let us try to hold on to something. It could be learning one Mishna, one pasuk, or one halacha a day. Let us strengthen our connection to Hashem and through that merit to have the ultimate redemption with Moshiach very soon!

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Parshas Naso 5782

Birchas Kohanim and Food Boxes

Parshas Naso lays the exact wording of Birchas Kohanim. The simple understanding of Birchas Kohanim is that the Kohanim are blessing us. The Akeidas Yitzchak asks several questions on this: 1. Why do we need an intermediary between us and Hashem to give us Brachos? 2. If the blessing comes from the Kohanim THEMSELVES, why, in this short three-stanza bracha, do they mention HASHEM’S name THREE times, once in EVERY stanza? 3. Why is there a rule that they can’t add to the bracha if it’s their own bracha anyway?

The Akeidas Yitzchak therefore understands that the Kohanim are conveying to us that Hashem is the source of all blessing. They are reminding us to recognize that everything is from Hashem. Hence, they keep saying Yivarechicha HASHEM…, Ya’air HASHEM…, Yisa HASHEM…, teaching us that all that we have is from Him.

If this is true, then the question arises: why is it specifically the Kohanim who teach us this concept?

I’d like to suggest that since the Kohanim had no nachala [inheritance] in Eretz Yisroel, they didn’t have material wealth and security which might have led them into thinking that their talents and wisdom were the reasons for their successes. They were totally dependent on Hashem to provide for them. Hence, it was much easier for them to recognize and live with this fundamental concept. Therefore, Hashem specifically chose them to convey this message to the rest of us.

Editor’s note- As I was looking over the dvar torah, I couldn’t help but think how timeless Shaya’s words are. I think that this lesson was ingrained in many people over the last couple years due to the total disruption of the world caused by Covid-19 and more recently, in the war in Ukraine. People lost savings in stocks; many people who were secure in their jobs found themselves without any jobs etc. Food and gas prices have skyrocketed. A complete upheaval from anything that people were used to. A lesson that we can take out from here is, that is not our successes that determine what money we have, rather it is all dependent on Hashem.

As an aside, one of the many benefits that resulted from the COVID pandemic is that many many families merited to receive free food boxes for many weeks. Many families that may not have been able to afford to make a Yom Tov or Shabbos now had the opportunity to make Shabbos and Yom Tov in style, with delicious chickens and meats and baked goods galore.
Perhaps, as it appears that it may be ending, now would be a good time to reflect on all the bracha that Hashem has given us. Let us thank Hashem for allowing us to live peacefully in a Medina shel Chesed that provided the funds for us to merit to have all that delicious food for Shabbos, Yom Tov and during the week. Perhaps now would be a good opportunity if one hasn’t done so already, to thank those who prepared the delicious food boxes; from the planners all the way to the ones who physically distribute each box.
Let us also take a moment to reflect on all the good that Hashem gives to us constantly, as all too often we only realize how good something is after it is already gone.
One final point about this; let us try to reinforce our belief and trust in Hashem and remind ourselves that the same Hashem who provided for us from the minute that we were created, Who has given us the food boxes each week, can and will take care of us for the rest of our lives.

May we take this lesson to heart, to internalize within us as we struggle through this new test in life, that Hashem is the source of all blessings and that He wants to give, and all Hashem wants is for us to ask for it.}

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Parshas Kedoshim 5782 Healthy Self-Esteem

Healthy Self-Esteem

The Pasuk in this week’s Parsha tells us that when one rebukes his fellow Jew, ‘ולא תשא עליו חטא.’ The simple explanation is that one should be careful to give rebuke in a way where you will not sin, like by embarrassing him.The Chavas Ya’eer & other commentators explain in a homiletic twist that ולא תשא עליו’ חטא’ means, “don’t raise the sin over him.” Don’t say ‘how could you do such a terrible thing, you are such a wicked person.’ Rather, lift him up over the sin. Say ‘you are such a special person, it’s not befitting for someone of your stature to do something like that.’

Perhaps we can take this theme one step further. Not only in regards to rebuking others do we have to be very careful to refrain from derogatory comments and only give positive reinforcement, but also in how we view ourselves. If a person views himself as being a bad person who has sinned in the past, then when more tests come his way, the person might say ‘I’m such a bad person already so what difference does it make if I sin more.’ Or, ‘I’m a not a holy person anyways, so my learning, davening, and Mitzvos aren’t valuable.’

That is a terrible mistake!
The correct outlook is to say ‘I am a sincere and good person. Although I am not perfect and have my shortcomings, I am seeking to grow and change for the better.’ With that outlook, when one is tested with challenges one will be able to say ‘no, I am not going to give in to the Yetzer Hara because the act that he wants me to do is not befitting someone of my caliber!’

Let us all take this lesson from the Parsha to heart. To always give positive, constructive criticism and for ourselves to always have a healthy self-esteem. This will Iy”H help us overcome a lot of the tests & challenges that the Yetzer Hara sends our way.

[Editor’s note: This idea is like the Mishna in this week’s Pirkei Avos (2:13) which says ‘don’t make yourself wicked in your own eyes.’ Reb Eli Stefansky explained a similar idea in the daf yomi recently (Yevamos 48). The Gemara was discussing the Eishes Yefas Toar, the woman who was captured in battle, who was too seductive for a soldier to resist temptation. Hashem allows the soldier to marry that woman knowing full well that the soldier has a tremendous temptation. The soldiers were the greatest tzaddikim and yet Hashem understood that they are human as well. They have shortcomings as well. Hashem understands what we go through, as He puts us in those situations. We just have to remember that next time we fall, we are just being what Hashem wants us to be- a beautifully imperfect human.

Shaya had this motto of raising a person above the sin, always viewing the other person in such a high esteem. Shaya lived and breathed this every second of his life. Always trying to find the good in every person no matter how far they may have strayed from the path. May we all try to find the good in everyone we meet, and thereby bring an aliya to Shaya’s Neshama.] {A special thank you to Ari Blum of London, for compiling the Reb Eli classics where I saw this concept from Reb Eli.}

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Parshas Vayekhel 5782

Parshas Vayakhel 5782

Why All The Details?

Parshas Vayakhel gives a detailed description of the silver donations that were contributed to the Mishkan. The commentators explain that this accounting of the donations was made so that Moshe could show the Jews that all of the silver was used in the construction of the Mishkan. It was to dispel any suspicion that he had taken any of it for himself [contrary to what is commonplace today with many leaders and politicians in the world].

The Torah is teaching us an important lesson: one must be clean – not just in Hashem’s eyes – but in the eyes of people as well.

To avoid suspicion in the eyes of others is an extremely difficult feat. In fact, the Chasam Sofer describes it as being a tremendous yoke on one’s shoulders, and attributes the Pasuk ‘there is no righteous person who hasn’t sinned’ to this sin of not being clean in the people’s eyes from suspicion of wrongdoing!

But we must do our best to keep a positive, low-key profile. This is an important thought to always keep in mind. Whenever we conduct business, walk on the street, or even act in shul, we must be acutely aware that there are often less religious Jews and gentiles observing us, to see how we, authentic Shomrei Torah Umitzvos Jews, behave.

Let us all try to remember this lesson; to do our best to make a Kiddush Hashem, and to do everything we can to dispel any suspicion, so as to never make a Chilul Hashem.

May all of our actions do just the opposite: sanctify G-d’s name in public, a Mitzva that brings enormous pride and joy to our Father in Heaven.

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Parshas Ki Sisa 5782

Balance with Snow

Every physical item has a spiritual counterpart and every physical concept is a metaphor for a spiritual idea. What is the meaning and lesson of snow?
Snow is a mixture of ice and water. The ever-flowing cycle of water, and specifically, the rain that sustains the earth, is symbolic of the mida of Chesed. Ice represents Gevura, or firmness. Both Chesed and Gevurah are essential midos. The world cannot function without either of them, yet too much of either one is unhealthy.

Snow represents the balance of the Chesed and Gevurah “elements.” The number three is always indicative of balance and completeness; taking two opposing midos and synthesizing them. Hence, it should come as no surprise that the gematriya of sheleg [snow] is 333 and that each of the letters of sheleg has the root of three; shin-three hundred, lamid-thirty, and gimul-three!

In this week’s Parsha, Parshas Ki Sisah, the Jewish People sinned by creating the Golden Calf. When Moshe descended from Har Sinai, and saw the Jewish people dancing, he burned the calf, ground it up, added water to it, and gave it to the Jewish people to drink. Many commentators compare Moshe’s actions to that of the preparation of the mei sota-the special water with Hashem’s name in it that the kohein gives a women suspected of being unfaithful to her husband.

Why is water the ingredient in both the drink that Moshe prepared, as well as the mei sotah?

I suggest the following. Water symbolizes chesed, and immorality is using chesed inwardly, indulging oneself in pleasure instead of outwardly in its proper way. We are taught that in the future, the light and shine of Hashem’s glory will be a delight and pleasure for the righteous but will be extremely painful for the wicked who abused that light. I suggest that the very water that symbolizes life and energy causes death to the sota and the Jews who sinned with the Eigel; they abuse the mida of water/chesed, hence, they can not tolerate this special water and it kills them.

Let us all try to be cognizant of the beautiful balance of energy and life force that flows down from Heaven, and the reminder to always have a balance in our midos and personalities, as too much of one extreme isn’t healthy or proper.

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Parshas Tetzaveh 5782

Always on the clock

Parshas Tetzaveh describes the special garments that Ahron Hakohen and his sons would wear while serving Hashem in the Mishkan and Beis Hamikdash. On the hem of the Kohein Gadol’s turquoise robe were golden bells that jingled as he walked. The Ramban explains that the reason the Kohen Gadol’s bells rang was to announce his presence to Hashem. Rav Michael Bernstein adds that it would also impress upon the Kohein Gadol to act with the proper respect and holiness in Hashem’s presence.
We can understand why the Kohein Gadol must wear this robe while he is in the sanctuary, but the Torah adds that he must wear it outside the sanctuary as well. Why?
Perhaps we can infer from here a fundamental lesson that we can apply to our daily lives. Yes, it’s very important to treat a Shul and Beis Medrash with holiness by davening and learning there, but when we leave it, we are still “on the clock.” Judaism does not merely emphasize the performance of mitzvos; rather, it is about keeping Hashem in mind at all times, and trying to elevate EVERYTHING we do. Whether it be our eating, exercising, sleeping, or reading, the underlying purpose of our actions must be for Hashem’s sake. If we have these proper intentions, Hashem will have much nachas, and will reward us.

We can now understand the need for the Kohein Gadol to wear the robe outside of the sanctuary. The Torah is stressing the point that regardless of the Kohein Gadol’s location, Hashem’s presence should be felt everywhere.

May we all always keep this fundamental principle in mind, that we are always “on the clock,” and that even our “mundane” actions can be elevated and incorporated into Avodas Hashem.

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Parshas Mishpatim 5782

The Illuminated Path

Parshas Mishpatim discusses many laws pertaining to the “day in the life of a Jew.” What is the connection between this Parsha and last week’s Parsha, in which the Jewish People attained a spiritual high when Hashem revealed Himself to them on Har Sinai?

Rav Shraga Simmons answers that the 2 Parshiyos are two sides of the same coin. Spirituality is not achieved by meditating alone on a mountaintop or by learning in an out-of-the-way monastery. Jewish spirituality can only be reached by grappling with the mundane world in a way that elevates it. Hence, we must learn and practice the laws of everyday life in order to truly elevate everything we do as we interact in the ‘real’ world.

What, then, was the purpose of the super high revelation at Mount Sinai? The answer is that we all need a powerful spiritual experience to stimulate us. It gives us the knowledge and conviction that we are on the right path and doing what Hashem wants us to do. The Rambam likens it to one who is lost trudging along in a dark and rainy storm unsure of where to go and what to do. Then there is a flash of lightning; it doesn’t last long, but it illuminates the path on which he is traveling, revealing which direction he should go in.

That was the purpose of the revelation at Mount Sinai. Once we have witnessed that ‘illuminating light,’ we must channel its inspiration into our daily lives trying to elevate all the ‘mundane’ things we do. I think this also explains why the last week of Shovavim [an acronym for the six Shabbosim during the winter from Parshas Shemos through Mishpatim, which are a special time for Teshuva] ends with our Parsha, Parshas Mishpatim. By now, we have hopefully taken advantage of the spirituality of these past 6 weeks, which will then enable us to continue elevating the mundane throughout the rest of the year.

{Editor’s Note: I read a beautiful story from the book Living Emunah, written by Rabbi David Ashear, that I would like to share with you. A teenage boy knocked on the door of the home of Rav Shlomo Farhi, who is involved in outreach in England. The boy said, “I know that Hashem loves me.”
Rabbi Farhi asked the boy, “How do you know Hashem loves you?”
“There is no question about that at all,” the boy responded.
He then proceeded to tell the Rabbi that during the summer of 2005, he would travel by train to choir practice in London every Thursday morning. It was a long trip from his home, and he needed to be there at 9:00 AM. One morning, as the train was just a couple of stops away from his destination, he looked at his watch and saw that the time was 8:30. There was a coffee shop across the street from the station stop and he figured he had plenty of time to get off, get himself a coffee, and relax for a few minutes, before getting back on the train and going to practice.
Shortly after exiting the train, he heard a deafening explosion. He turned around and saw that the train had just blown up! With tears running down his face, he tried calling home to inform his family that he was alive, but the cell phone network had crashed. The boy started walking home, and two hours later, he walked through the front door.
He found his parents crying and sobbing. As soon as they saw him, they rejoiced. “You’re alive!!” they exclaimed. “We can’t believe it! You were on that train!” They told him that there was a synchronized terror attack on the London transit system and multiple explosions took place at 8:50 AM.
“No,” the boy said. “It didn’t happen at 8:50, it happened at 8:30!”
“That’s wrong,” his parents replied. “All the news stations reported that the attack took place at 8:50.” The boy looked at his watch and his mouth dropped. It still read 8:30.
Hashem had made his watch stop so he would think he had enough time to go get a cup of coffee and that is how his life was saved.
“That is how I know Hashem loves me,” the boy concluded to Rabbi Farhi.

I think that to some extent, we all receive that illuminating light in our lives. If we look back at our lives and see the twists and turns that the school of life has taken us, we will see that Hashem is constantly guiding our footsteps and shining His light on us. It is our job to then take that light, and as Shaya wrote, to continue along the illuminated path and channel that inspiration into our daily lives trying to elevate all the mundane things we do.

HAVE A GREAT SHABBOS!}

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Parshas Beshalach 5782

On MY Team!

In the beginning of Parshas Beshalach, the Pasuk says that when Bnei Yisroel left Egypt, they were ‘vichamushim.’ There are a number of explanations for what ‘vichamushim’ means.

According to one opinion, it means that only one fifth of Klal Yisroel left Egypt. Four fifths of Klal Yisroel were killed during the plague of darkness because they weren’t worthy of redemption.

A second explanation for ‘vichamushim’ is that the Jews were armed with Mitzvos. However, the Pasuk also tells us that when they were getting ready to leave Mitzraim, the Jews were empty of Mitzvos. So what Mitzva did they have when they left Mitzraim?

The Targum Yonasan interprets ‘vichamushim’ to mean that each family had ‘5 tafla.’ Tafla means children, so the simple understanding of the Targum is that each family had five kids. However, we then have an obvious question on this explanation: we know that from EACH pregnancy, the women had [at least] SIX kids. So what does the Targum mean that they only had FIVE TAFLA?

The Baeir Yosef provides us with a beautiful approach that answers all of these questions: He explains that the four fifths of Klal Yisroel who died were only those who were twenty or older, and therefore able to be punished by the Heavenly Court. Their kids were certainly not deserving of punishment and were not killed. Thus, there were many orphans who had no parents. The remaining one fifth of Klal Yisroel adopted all of the orphaned kids! That is what the Targum Yonasan means when he says 5 ‘Tafla’, i.e. five FAMILIES of kids. That besides for their own kids, each family adopted four other families, so that all the children of the 4/5 of Klal Yisroel who died would have surrogate parents! That was the great Mitzva that they were armed with when they left Egypt!

We all know that throughout the recent generations, there have been many Jews who have chosen different paths and have not remained committed to Yiddishkeit. They have produced many ‘orphans,’ kids, and even grownups who don’t know anything about the beauty and depth of Yiddishkeit and what our mission in life is. There are a number of organizations and special people who help fix this sad trend. All of the Gedolei Yisroel laud their work and encourage all of us to do our share in this holy Mitzva. We can all support these organizations [each person according to his/her financial situation] AND do our share in bringing these ‘orphans’ close to Yiddishkeit; by inviting them to our Shabbos meals, talking & acting respectably in the work place and the street, etc.

I would like to connect this idea to current events. Why is it that people are so into watching and rooting for sports teams when they are not even the ones playing?

I think the answer is that Hashem put into the world the ability to associate oneself with others. ‘That’s my team’! Like every mida, character trait, and force in the world, there is the ability to channel this force for the better. In the same way some are proud when their “home team” wins the World Series or Super Bowl, one should try to be proud of the spirituality of one’s city. We should take pride in the talmidei chachamim and chashuva Rabbonim of our city. We should take pride in the great Yeshivos, schools, and Shuls of our city. We should take pride in the unity and harmony of our city. Just like people care so much for strangers (players) on a team, who don’t know their fans at all [and probably doesn’t care one bit about them either,] let us all try to use that force to care for Jewish strangers who are distant from Judaism. They’re also on our team!

In the merit of this crucial Mitzva which parallels the Mitzva we fulfilled when we left the exile of Egypt, may we soon merit the final redemption, speedily in our days.

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Parshas Bo 5782

Spark Finding

Parshas Bo begins with Hashem telling Moshe to ‘Come to Pharaoh…..’ Why does the passuk say ‘COME to Pharaoh? Shouldn’t it say ‘GO to Pharaoh?’

The Yaaros Dvash quotes the Arizal, who explains that one objective of exile is to gather the ‘netzotzos shel kedusha’ [sparks of holiness] that were scattered throughout the world after the sin of the Forbidden fruit in Gan Eden. Once all of the sparks from a specific area are gathered, Hashem sends us to the next place to gather all of the sparks in that area.

Using the above explanation, we can have a better understanding of the Pasuk ‘vayinatzlu es mitzrayim’ [They emptied out Egypt]. The simple explanation is that it is referring to the gold and silver that Bnei Yisrael took from the Egyptians, but based on the Arizal, the Yaaros Dvash offers a deeper explanation. It is referring to all of the holy sparks in Egypt that Klal Yisroel gathered and they were therefore redeemed to travel to their next place! This also explains why it is forbidden to go back to Egypt, as all the sparks of holiness in Egypt are gone, hence, all that is left there is impurity!

Using this Yaaros Devash, we can now explain our Pasuk. Moshe had the mission to extricate the holiness from Pharaoh, who was the epitome of impurity in Mitzrayim. Hence, Hashem said ‘COME to Pharaoh, My presence is here in the palace and I want you to come extricate that holiness from Pharaoh!’

This explains why afterwards, Moshe agreed with Pharaoh that he would no longer see Pharaoh’s face. Once Moshe had succeeded in extricating the kedusha, he was no longer allowed to look at Pharaoh’s face, as now Pharaoh was completely and totally wicked, and it is forbidden to look at the face of a wicked person!

Let us all try to work on sanctifying everything we do here in America, which Rav Chaim Volozhiner, the great student of the Vilna Gaon, said is the last country of exile. Hence, each of us will do our share in gathering all the sparks and then hopefully, we will soon merit the Final Redemption.

{Editor’s note: Along the same line of thought, Chazal bring down that Hashem will sometimes arrange for a person to miss a plane, or the plane will have to land an emergency landing, and that person will have to daven in the place he is “stranded in.” H/she will think to themselves “why did Hashem have to put me in such a situation that I am missing davening with a minyan etc?” In truth, Hashem put this person here so that he will take whatever sparks of holiness over there and bring them back to Hashem. Next time that we have an unforssen circumstance and we get a flat tire and have to daven mincha in a rest stop or on the side of the road, let us remember that Hashem is running the world, and there is a purpose as to why one may need to daven a specific prayer in that specific place.}

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Parshas Shemos 5782

When Things Look Bleak

There is an enigmatic Gemara in Sotah which discusses a Pasuk in this week’s Parsha, Parshas Shemos. In the Torah’s description of Miriam placing Moshe Rabbeinu in the basket in the Nile River, the Pasuk says “ותתצב אחתו מרחק לדעה מה יעשה לו -and his sister stood at a distance to know what would be done to him.”

Rav Yitzchak comments that this whole Pasuk is a reference to Hashem’s Shechina. For every word in the Pasuk, Rav Yitzchak brings another Pasuk that uses that same word in reference to Hashem.

When I first learned this Gemara a number of years ago, I thought to myself “Cute Gemara. Each word in the Pasuk is the same word used in reference to Hashem elsewhere in Tanach.” And I thought nothing more of it. However, after my mind was opened up to the depth and beauty of Torah and I came back to this Gemara, I pondered why specifically on this Pasuk is Rav Yitzchak telling us that all the words are related to Hashem? And what is Rav Yitzchak teaching us?

Let us backtrack for a moment to understand the story leading up to this Pasuk. Miriam had a prophecy that her mother would give birth to the leader and savior of the Jewish People. When Moshe was born, the entire house lit up with a special light and Miriam’s father, Amram, told her that her prophecy had been fulfilled. Everything looked wonderful. But then ‘trouble’ struck.

After three months of concealing Moshe from the Egyptian authorities, Amram and Yocheved were no longer able to hide Moshe, as the Egyptians were searching for all babies. Moshe was placed in the river. A three month old baby, in the Nile River and amongst crocodiles!

According to some commentators, Moshe’s mother had despaired of his life. His father, Amram, gave Miriam a clap on the cheek and said ‘what happened to your prophecy?’ It seemed that even Amram, the Gadol Hador, was bewildered and confused! Everything looked so dark and dismal.

This is precisely where Rav Yitzchak’s explanation comes into the context of our Pasuk. Rav Yitzchak explains that this whole story is about the Shechina. “Shechina” refers to Hashem’s Divine Providence and supervision of this world. Rav Yitzchak is telling us that although it may look dark and frightful as though G-d isn’t there, in reality, not only is he there, but everything that you think is so bad is really just the opposite.

This is similar to the Purim story, where everything looked dark and bleak. Haman built the gallows to hang Mordechai. But then there was a total reversal, and Haman was hung on the very gallows that he himself constructed!

I believe the same dynamic is taking place in our story. It looked so dark and bleak that Moshe was going to drown in the river, but in reality, just the opposite was taking place. This act of being put in the river saved Moshe’s life and allowed him to be the leader and savior of the Jewish people! How so? The Gemara tells us after Moshe was placed into the water, the astrologers of Pharaoh- who had predicted that there was going to be a Jewish boy that would redeem the Jewish people- told Pharaoh that they no longer see any threat from the Jewish leader. [They had foreseen Moshe would have some issue with water, which is why they wanted to drown him, and once he was put in the water they thought he was neutralized.] Pharaoh then abolished the decree of killing all the babies. Hence, Moshe being put into the river not only did not kill or injure him, but in fact saved his life and many others as well!

This is what Rav Yitzchak is telling us about the story. It may look so dark and bleak, but in reality, just the opposite is taking place. Hashem’s divine providence is orchestrating the entire story!

In life, we all endure troubling times where it is very difficult to see Hashem’s Hashgacha. Let us all take this lesson to heart, to firmly believe and acknowledge that although it feels so painful and doesn’t seem to make any sense, Hashem is always there and everything that is happening is for our benefit.

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