Haftorah - Parshas Shemos

Can we do תפילות prayers for:

Rabbi Dovid Siegel and Torah.org?

That also through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוהYeshuath YHWH may come back to הארץ The Land of Israel?

 

Haftorah         by Rabbi Dovid Siegel         Print Version
To sponsor an edition of the Haftorah e-mail list, click here

Parshas Shemos Yeshaya 27:6 - 28:13, 29:22 This week's haftorah displays the true potential of the Jewish people and their unlimited ability. The prophet Yeshaya opens with a descriptive expression about the Jewish exile and exodus from Egypt. He states, "Those who are coming will strike roots as Yaakov and will blossom and bud as Yisroel." (27:6) These words refer to the drastic contradistinction between the Jewish people who struck roots in Egypt and those who merited the exodus. Yeshaya says that they entered with the identity of Yaakov and left as Yisroel. This change of name typified the spiritual ascent of the Jewish people which began from the downtrodden status of the galus Jew,Yaakov, and resulted with the supreme status of Yisroel. These names truly reflect the incredible spiritual growth of the Jewish people who developed from a nearly assimilated group rising to the lofty kingdom of priests. In this week's parsha the S'forno reveals to us a significant dimension regarding the Jewish people's conduct in Egypt. In describing the Jewish population explosion in Egypt the Torah says, "And the children of Israel were fruitful and multiplied in swarms and proliferated and became overpowering in excessive measures." (Sh'mos 1:7) The S'forno takes note of this peculiar expression "multiplying in swarms" which seems to compare the Jewish people to swarms of insects and crawling creatures. He explains that this comparison refers to the prevalent mannerisms of the Jewish people in those days. They fell prey to Egyptian culture and were transformed into of a free thinking, undisciplined race. This comment reflects the words of Chazal which indicate that during the early years in Egypt the Jews roamed the streets of Egypt. They preoccupied themselves with Egyptian practices and freely participated in Egypt's immoral style of amusement and enjoyment. The S'forno, in his commentary to previous passages, informs us that this severe spiritual descent transpired only after the passing of the initial pious group who entered Egypt. Once the devout were out of sight, the Jewish people began viewing Egypt as their homeland and became acclimated to her alien culture. This, however, was the description of their earliest era. Miraculously, after years of heavy servitude and torturous slavery, this same Jewish people emerged as a nation of sanctity and dignity, each worthy of the highest level of prophecy. At this point they qualified for the revelation of Hashem at Har Sinai and were temporarily elevated to the spiritual level of the angels. The prophet Yeshaya reflects upon this early experience to demonstrate the Jewish people's true potential. From it we learn that even after digressing for an extended period to the level of swarming creatures the Jewish people's potential remained that of the angels themselves. The prophet Yeshaya continues and predicts that this pattern will reoccur amongst the Jewish nation. He begins with sharp words of reprimand to the ten tribes of Israel and calls upon them to remove every trace of idolatry from their kingdom. He warns them and says, "Woe unto you, crown of arrogance; drunkards of Efraim. The splendor of your glory will be likened to a withering bud." (28:1) This refers to the imminent experience of destruction and exile soon to befall the ten tribes. Yeshaya then continues and turns to the remaining Jewish segment, the Judean kingdom, and blames them for following a similar path. To them Yeshaya says, "And they too were negligent through wine and strayed through intoxication...for all of their tables were replete with refuse without any remaining space." (27:7,8) These passages refer to the sinful plunge of the Judean empire into idolatry. Although this repulsive practice originated from the ten tribes it eventually took hold amongst the Judean kingdom and they also seriously strayed from the proper path. But, Yeshaya inserts here some encouraging words and says, "On that day Hashem will be a crown of splendor and a diadem of glory for the remnant of His people." (28:5) The Radak (ad loc.) explains Yeshaya's reason for expressing these comforting words in the midst of his heavy rebuke. Radak sees these words as a reference to the Judean kingdom's future fortune, meriting one of the greatest miracles in Jewish history. In their near future, the mighty King Sanherev would attempt to engage in a heavy war against the Jewish people. In response to this Hashem would perform an awesome miracle and rescue His people without suffering one casualty. This miracle would result from an unprecedented campaign by King Chizkiyahu to proliferate Torah knowledge throughout the Judean kingdom. The Talmud (Sanhedrin 94b) records that during this illustrious era every single person - man or woman, boy or girl - was proficient in the most complicated laws of ritual cleanliness. This very same kingdom who, one generation earlier was so heavily involved in idolatry, would soon cleanse itself from all sin and become totally immersed in Torah study and rituals. Through this enormous comeback, the prophet demonstrated the unlimited potential of the Jewish people. Although they may seriously digress in their spiritual ways, they do remain capable of a perfect reversal. Yeshaya stressed the phenomena that over the span of but one generation the Jewish people went from total spiritual bankruptcy to almost unprecedented perfection, meriting one of the greatest miracles ever seen. In this spirit, Yeshaya brings the haftorah to a close and relays Hashem's heartwarming statement to our patriarch Yaakov. Hashem says, "Now, don't be embarrassed Yaakov, and don't blush from shame because when your children will see My hand in their midst they will sanctify My name... and exalt the Hashem of Israel." (29: 22, 23) The undertone here is that in the future the Jewish people will severely stray from the proper path. Their actions will be so inexcusable that their beloved patriarch Yaakov will be embarrassed and ashamed of them. But Hashem reminds Yaakov to focus on the unlimited potential of his children, the Jewish people. Although they can and do stray from the path, this is only when Hashem conceals Himself from them. In spiritual darkness, they lose sight of true values and, being amongst the nations of the world, adopt foreign values and customs. But the moment Hashem returns to them with His open hand, they will regain their true status of greatness. T hey will quickly return to Hashem and follow His perfect ways, sanctifying and exalting Him with their every action. Hashem told our patriarch Yaakov to overlook his children's present spiritual level and to focus on their potential greatness. The time will surely arrive when Yaakov, after all the long, hard years of servitude and exile will merit Hashem's revelation. Undoubtedly the response to this will be an immediate return to the lofty levels of spirituality and Yaakov, now Yisroel, will praise and glorify Hashem's name for eternity.     Haftorah, Copyright &copy 2010 by Rabbi Dovid Siegel and Torah.org. The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel. Kollel Toras Chesed 3732 West Dempster Skokie, Illinois 600 76 Phone: 847-674-7959Fax: 847-674-4023 kollel@arlin.net Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.

Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208

http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053

 

Sfas Emes - Parshas Shemos

Can we do תפילות prayers for:

Nosson Chayim Leff and Torah.org?

That also through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוהYeshuath YHWH may come back to הארץ The Land of Israel?

 

Sfas Emes         by Nosson Chayim Leff         Print Version
To support Torah.org click here

The weekly Sfas Emes is now available in a Sefer. The Seferis called Emes Ve'emunah : A Sfas Emes Companion. This Sefer contains all of the materials in the weekly emails, plus new insights. The Sefer also contains the text in lashon hakodesh on which the Sfas Emes worked to produce his ma'amar. Accessing the the Sfas Emes via the Sefer offers advantages. You have the week's Torah without having to print the email. You have the Sfas Emes' text--which could not be sent by email. Also many people who would enjoy the Sfas Emes do not have internet. You can purchase this Sefer at your favorite bokstore, or online, at the Targum or Feldheim websites. Emes Ve'Emunah will also be available for purchase or perusal at the SOY Seform Sale, January 15-January 24. Parshas Shemos Sfas Emes, Zechuso Tagein Aleinu, Shemos, 5631/2 The Sfas Emes begins this ma'amar by quoting the first pasuk of the parsha: "Ve'eila shemos ... " ("These are the names of Ya'akov Avinu's sons, who descended to Egypt with him ... ") I have translated the word "shemos" as "names". However, in other contexts the word "sheim" (singular form of shemos) has a slightly different meaning: reputation. The Sfas Emes reaches for a Medrash in Medrash Rabba on Koheles which works with this different meaning of sheim. The Medrash is reacting to the pasuk (7:1) "Tov sheim mishemen tov ... " (ArtScroll: "A good name is better than good oil ... ") The Sfas Emes quotes the comment of the Medrash, which tells us that Chananiah, Mishoel and Azariah, who had "only" a good reputation in their favor, did better than Nadav and Avihu, who had been anointed with the sanctifying oil of the Mishkan. The Sfas Emes explains. Chananiah, Mishoel and Azariah were "self-made men." That is, they reached a high stature in their avoda only through their own effort and striving. And in the merit of that effort, they emerged safe and sound from the fiery furnace into which the wicked king of Babylonia had thrown them (Doniel, Ch.3). By contrast, Nadav and Avihu had been granted high status by HaShem -- as symbolized by their being anointed with oil. Notwithstanding this initial advantage, they ended their lives in disgrace -- with their neshamos burnt to a crisp -- on the day the Mishkan was inaugurated. The contrast between those with the shem tov and those with the shemen tov is clear. [Question: Does this model apply to contemporary "ba'alei teshuva" and "frum from birth?" Perhaps a third category is needed, reflecting the fact that many people who are "ffb" also try to be "bt"] The Sfas Emes moves on now to a new line of thought. The reason the shevatim (Ya'akov Avinu's progeny) descended to Egypt was to extend the light of kedusha (sanctity) to the world of hester (HaShem's "hiding" Himself). The Patriarchs had been on an extraordinary spiritual level -- "lema'ala min hateva." But apparently their spiritual achievements had an inadequate impact on the world as a whole. Hence, the need for the shevatim to come and make the world aware of HaShem's Presence in ordinary life. The Sfas Emes immediately draws our attention to a parallel in our own experience. Shabbos is also a context of extraordinary kedusha, but that kedusha is not reserved for Shabbos. On the contrary, the Sfas Emes tells us, what Shabbos is all about -- i.e., the "inyan" of Shabbos -- is to activate sanctity in our weekday activities as well. Thus, during the week, we are also engaged in Avoda -- written with an upper-case letter "A". For the Sfas Emes sees our work as having the potential for being Service of HaShem -- to bring the quality of Shabbos into the weekdays ... We move now to the first paragraph of the Sfas Emes for the year 5632. The Sfas Emes quotes the first Rashi on this parsha. Rashi asks : why do the parsha's opening sentences go into the seemingly unnecessary detail of listing the sons of Ya'akov by their individual names. Rashi answers: "Le'hodia chi'basam". That is, the reason for the individualized l listing is to tell of Hashem's love for Bnei Yisroel. HaShem treasures each one; and therefore, identifies by his individual name. The Sfas Emes asks a basic question: "Ul'emi le'hodia?" "To whom does the Torah intend to convey this message of HaShem's love?" The Sfas Emes answers: HaShem had in mind to convey this information to Bnei Yisroel themselves. Each of us should be aware that he/she has been sent to this world with his own mission. And, just as the stars light up the night, so, too, were we sent to Egypt to find the light that is present even there. We do well to note the Sfas Emes's assumption that there is light to be found even in Egypt, as well as the sense of mission that attaches to all of us.     Comments? Reactions ? Questions? Suggestions? Email them to to Dr. Leff at: leffjud@earthlink.net Selections based on the book Emes VeEmunah: A Sfas Emes Companion, by Nosson Chayim Leff, with permission from Targum Press. Available at www.targum.com. If you like the Sfas Emes emails, you'll love the Sfas Emes sefer. To subscribe to the Sfas Emes Weekly Email, send an email message to: sfas-emes-subscribe@torah.org. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.

Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208

http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053

 

Study Guide to This Week's Torah Portion: Shemot

Can we do תפילות prayers for:

Emet Ministries?

That also through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוהYeshuath YHWH may come back to הארץ The Land of Israel?

	Emet Ministries
	The Open Bible is a collection of thoughts about the weekly Torah portion. The Torah has been divided into 54 readings that correspond to the calendar year. These portions contain various nuggets of truth that deal with every issue in life. This blog will help you learn and apply the Torah portion to your life.  Find out more at www.emetministries.com Or log on to the Open Bible Blog by CLICKING HERE Study   Guide  to Shemot By Daniel Rendelman emetministries@gmail.com www.emetministries.com   Weekly Reading Exodus 1:1-6:1 Isaiah 27:6-28:13, 29:22-23, and Jeremiah 1:1-2:3 1 Corinthians 14:13-25 The Torah Portion at a Glance The children of Israel multiply in Egypt. Threatened by their growing numbers, Pharaoh enslaves them and orders the Hebrew midwives, Shifrah and Puah, to kill all male babies at birth. When they do not comply, he commands his people to cast the Hebrew babies into the Nile. A child is born to Yocheved, the daughter of Levi, and her husband, Amram, and placed in a basket on the river, while the baby's sister, Miriam, stands watch from afar.  Pharaoh's daughter discovers the boy, raises him as her son, and names him Moses or "Moshe" in Hebrew. As a young man, Moses leaves the palace and discovers the hardship of his brethren. He sees an Egyptian beating a Hebrew and kills the Egyptian. The next day he sees two Hebrews fighting; when he admonishes them, they reveal his deed of the previous day, and Moses is forced to flee to Midian. There he rescues Jethro's daughters, marries one of them - Zipporah - and becomes a shepherd of his father-in-law's flocks. YHWH appears to Moses in a burning bush at Mount Sinai and instructs him to go to Pharaoh and demand: "Let my people go, so that they may serve Me."  The sacred name "YHWH" is given to Moses as a sign of the Almighty's power and existence.  Moses' brother, Aaron, is appointed to serve as his spokesman. In Egypt, Moses and Aaron assemble the elders of Israel to tell them that the time of their redemption has come. The people believe; but Pharaoh refuses to let them go, and even intensifies the suffering of Israel. Moses returns to YHWH to protest: "Why have You done evil to this people?" YHWH promises that the redemption is close at hand.  (adapted from chabad.org) The Messiah in the Torah Portinon Moses was never the same after YHWH spoke to him through the burning bush.  This event changed Moses and altered the course of human history.  Let's look a little closer at this account and find the Messiah right in the middle of one of mankind's greatest moments. First, Moses saw the bush from far off.  The brightness of the flame attracted him to go closer.  Before we come to Y'shua we are in spiritual darkness.  But, there is something about the goodness and mercy of Messiah's light that attracts us to Him.  Our journey of faith is not always an easy path but it is one towards light.  Moses, as well, had to climb up Mt Sinai to get closer to the Light of YHWH.  As he approached, he found a bush that was on fire but was not consumed.  In Hebrew, the word used here for bush in Exodus 3 is "seneh." This word is spelled samekh-nun-hey and literally means "thorn bush."  This term describes the burning bush as a bramble.  The plant aflame wasn't a beautiful azalea or an evergreen holly.  No, YHWH spoke to Moses through a thorn bush.  The Bible says that it was actually, "the angle of YHWH" that appeared to reveal the great tetragrammaton of yod-hey-waw-hey YHWH.  Acts 7:30 describes the scene by saying that the "angel appeared to him in the wilderness of Mt. Sinai in the flame of a burning thorn bush," NASB.  It is also interesting to note that later YHWH would tell Moses to build a tabernacle of acacia wood and cover it in gold in Exodus 26:29.  Acacia is a small tree whose branches are covered with very long thorns.  Would could these thorns symbolize? As Moses heard the sacred name he also looked past the flames of yellow and red to see the spiky thorns.  Perhaps Moses thought of the trapped lamb that Abraham once found in a thorny thicket.  Or maybe, just maybe, the thorny bush was in a round shape like a crown - like the crown of thorns Messiah Y'shua would wear as He was being crucified?  All we know is that it was a thorn bush one a mountain top that YHWH used to call his servant Moses and reveal the true name.  YHWH is still using a crown of thorns from the hill of Golgotha to draw people to himself today.  Applying the Portion to Life Today Moshe and Aharon both took deep breaths as they approached the king of Egypt.  They had a radical message to take to the ruler.  Nevertheless, it had to be done.  The Almighty had spoken to Moshe and now Moshe had to speak to Pharaoh.  With butterflies in his stomach and a frog in his throat, Moshe began to speak.  His brother also presented the Israelite case before Pharaoh.  Their message was simple and their message was heard.  "Here is what YHWH the Mighty One, the Elohim of Israel, says "Let my people go so that they can celebrate a festival in the desert to me," Shemot 5:1.   These powerful words fell on silence and Pharaoh shifted in his huge throne.  He was definitely uncomfortable with this message.  His eyes seemed to dart wildly from side to side.  They seemed to be looking for something or someone.  His face moved as he looked at his statues, as he looked at his gods.  Perhaps he was searching for an altar to "YHWH" but he could not find it.  Then, almost without a sound Pharaoh stood and spoke with a booming voice, "Who is YHWH that I should obey when he says to let Israel go?  I don't know YHWH, and I also won't let Israel go."  Pharaoh knows well the gods of Mitzrayim (Egypt).  Yet he does not know or recognize the Elohim of Israel.  Pharaoh doesn't know YHWH so Pharaoh doesn't obey YHWH.   Even today a distorted view of Father YHWH leads man to disobedience to His word and rebellion against his ways.  To answer Pharaoh's question (and maybe yours) let's look to the events of this week's parasha.  Just who is the Elohim of Israel?  The answers might surprise you. He is an Elohim to be feared Early on in this portion Pharaoh instructed the midwives of Egypt to kill the children of the Hebrews if a boy was being born.  Yet, the Torah states that the midwives disobeyed the ruler of Egypt because they feared Elohim.  Fear, or deep respect, for YHWH will lead to obedience to YHWH.  And obedience always leads to blessing.  Evidently the midwives feared Elohim more than they feared Pharaoh.  Their defiance to a ruler of this world brought blessing from the Ruler of the universe. Fear though is a tricky thing.  Fear of Elohim leads to profit but fear of man leads to bondage.   If you fear something or someone then this emotion could lead you to act irrationally or be scared of events.  For example, Pharaoh was motivated by fear to kill the Hebrews.  The Talmud says that astrologers had warned Pharaoh that a savior was to be born to Israel soon.  This caused Pharaoh to be afraid of what could happen in the future.  So in response to his fear of man, Pharaoh sought to kill off all possible boys who could grow and become the Redeemer that was prophesied.  The midwives preserved the lives of the Hebrew boys because they feared or respected YHWH.  Fear of man leads to death, while fear of YHWH leads to life.  When the Elohim of Israel is feared, actions of righteousness are performed and blessings come.   He is an Elohim Who hears prayers "During that long period, the king of Egypt died. The Israelites groaned in their slavery and cried out, and their cry for help because of their slavery went up to Elohim.  Elohim heard their groaning and he remembered his covenant with Abraham, with Isaac / Yitz'chak and with Jacob / Ya'acov.  So Elohim looked on the Israelites and was concerned about them," Exodus / Shemot 2:23-25. The Israelites prayed for many years about their slavery.  They groaned about their harsh conditions.  YHWH heard their prayer and responded.  He listened and He answered.  The Elohim of Israel hears prayer and responds.   He is Elohim of the mountain In this parasha the burning bush is set aflame atop Mount Horev.  This peak is also called Sinai and the "mountain of Elohim" throughout the scriptures.  This is the mountain where YHWH reveals himself to Moshe.  He tells Moshe that Israel will assemble at this very place to worship as a nation freed from bondage and slavery.  Consequently it is here, on the mountain of Elohim that the Torah is given to Moshe.  Mount Horev is a place of worship, a place of holiness; it is a place of YHWH.  Here the "the glory of YHWH was like devouring fire on the top of the mount in the eyes of the children of Israel," Shemot 24:17.  Many Bible teachers also agree that it was on Horev that Y'shua's transfiguration took place, thus revealing the glory of YHWH Y'shua.   You see, mountain peaks are very important to the message of the Bible.  Much of the Messiah's ministry and life took place on mountaintops.  The mountain is a place where man can do aliyah or ascension to meet with YHWH.  "Many nations will come and say, "Come, let us go up to the mountain of YHWH, to the house of the Elohim of Ya'acov.  He will teach us his ways, so that we may walk in his paths."  The Torah will go out from Zion, the word of YHWH from Jerusalem," says Micah 4:2.  The mountain is a place of meeting for instruction from YHWH. On these high peaks Moshe was instructed to go to Pharaoh, Torah was given to Israel, and Y'shua delivered the "sermon on the Mount."  The mountain of Elohim is where YHWH is revealed as teacher.  It is where man goes up and YHWH comes down and life is forever changed.  Notice the eternal pattern here - man goes up and YHWH comes down. The Elohim of Avraham, Yitzchak, and Ya'acov "Then he said, "I am the Elohim of your father, the Elohim of Avraham, the Elohim of Yitzchak, and the Elohim of Ya'acov." At this, Moshe hid his face, because he was afraid to look at Elohim," Shemot 3:6.  It is here that this eternal phrase of the patriarchal name is first used.  The mighty one of Israel is the Elohim of Avraham, Yitzchak, and Ya'acov. For Moshe each name must have brought to mind how YHWH had interacted with these patriarchs in times gone by.  For us this title should still do the same.  YHWH is a personal Elohim.  He appeared and related personally to the founding fathers of the faith.  He called out to Avraham, He appeared to Yitzchak, and He wrestled with Ya'acov.  "Like the patriarchs each person should believe in YHWH on the basis of personal investigation, not merely tradition," says the classic Jewish book "Etz Yosef."  As Father YHWH He was with Avraham, Yitzchak, and Ya'acov He was with Moshe.  And is with us today. This name is also a direct reference to the resurrection power of YHWH.  Y'shua quoted the Torah and said, "But about the resurrection of the dead-have you not read what Elohim said to you, 'I am the Elohim of Avraham, the Elohim of Yitz'chak, and the Elohim of Ya'acov? He is not the Elohim of the dead but of the living."  You see Avraham was dead yet YHWH is the Elohim of Avraham.  Just as He was, and Is, and Is to come YHWH is the Elohim of Avraham, Yitzchak, and Ya'acov.  The Elohim Whose name is YHWH When you meet someone, usually the first thing you do is tell that person your name.  Next you hear them tell you theirs.  When a name is exchanged a bond is made.  Well, the Elohim of Israel has a personal name.  This designation is to be remembered forever and used for all eternity.  When a person calls on the name of YHWH a bond is made and blessings abound.  "Anyone who calls on the name of YHWH will be saved," says the scriptures. "Elohim also said to Moshe, 'Say to the Israelites, 'YHVH, the Elohim of your fathers-the Elohim of Avraham, the Elohim of Yitzchak and the Elohim of Ya'acov-has sent me to you.' This is my name forever, the name by which I am to be remembered from generation to generation,'" Shemot 3:14.  What was spoken to him was four Hebrew letters that mirror the verb form of "to be."  These four letters are "yod-hey-waw-hey" or "YHWH."  This is THE name of the creator.  "YHWH" is found over 6800 times throughout the scriptures hidden behind the capitalized term "Lord" in English Bibles.  The Jewish Publication Society says, "YHVH was probably pronounced "Yahweh," but in Second Temple times, as an expression of reverence Jews began to avoid uttering it, substituting "Adonai" and other surrogates."  Why though would the Creator of the Universe reveal His name to Moshe, tell Moshe to use it, and command it to be used for all generations if He wanted to be called something different?  The Elohim of Israel is YHWH.  Moshe used His name and so should we.    Who is YHWH? Much more can be discovered about YHWH in this weekly Torah account.  Just a little reading will discover that He is the Elohim of worship, the Elohim of miracles and wonders, and the Elohim of Israel.  What also takes place in this parasha is the defiance of Pharaoh.  Remember that is was Pharaoh who declared "Who is YHWH that I should obey when he says to let Israel go?  I don't know YHWH, and I also won't let Israel go."  This trap of rebellion is easy to fall in if you don't become acquainted with the truth about the Elohim of Israel. The events that followed the dramatic conversation between Moshe and Pharaoh occurred to respond to that simple question.  The miracles, the plagues, and even the exodus are answers to Pharaoh's query.  In our current portion, a battle began between the "gods" of Egypt/Mitzrayim and the Elohim of Israel.  The god of the Nile, the sun, the animals, and the god of Pharaoh will soon be triumphed over.  Pharaoh will finally obey YHWH and let Israel go.  This will occur when Pharaoh at long last understands that YHWH is THE Elohim of the Universe. Honestly though, it is hard to obey someone you don't know.  Many people don't obey the commandments of the Torah because they don't understand the Elohim of the Torah.  So, get to know Father YHWH.  Times of deception are now ending with the restoration of all things.  This restoration includes a proper understanding and knowledge of YHWH the Almighty.    Discover in this parasha and throughout scripture just Who YHWH is.  When you do you'll be amazed, humbled, and led to obedience.   Portion Points to Ponder Read Isaiah 27:6-28:13, 29:22-23, and Jeremiah 1:1-2:3.  How does this relate to the story of Genesis this week? Consider the words found in 1 Corinthians 14:13-25.  What did you learn from studying this passage? How does this Torah portion speak of the Messiah Y'shua? Describe two ways that you can apply this week's Torah portion to your life. Why is this portion called "Shemot" in Hebrew?  Where does the term "Exodus" come from? Why doesn't Exodus list the grandchildren of Jacob that came into Egypt? The children of Israel were fruitful and multiplied.  Where has this phrase been used before in the Bible? The new Pharaoh did not "know" Joseph.  What does this word "know" really mean in the Hebrew? Pharaoh was afraid that Israel would multiply and take over his nation.  What other rulers in the past have acted in fear and persecuted the Hebrew people? What cities did the Hebrew people build for Pharaoh? Were the Israelites blessed in their service to Pharaoh? In your opinion, why would the children of Israel grow in the face of persecution? Explain how the Egyptians made the lives of the Hebrews bitter. The midwives feared Elohim more than Pharaoh and did not obey his evil decrees.  When is it acceptable to blatantly disregard the authority of the government?  Did they sin by being untruthful to Pharaoh about the speed of the babies' delivery? What river were the male children cast into to die?  Explain how this river was a god to the Egyptians. Pharaoh's sole concern was for all the boys to be cast into the river, while the fate of the girls did not seem to interest him. Why did he add, "Every daughter you shall sustain"? Who were Moses' parents?  From what tribe did they descend? Moses was saved by being placed in an ark of wood.  Explain how this deliverance was similar to the story of Noach. How were the actions of Pharaoh to kill the sons of Israel similar to those of Herod in the New Testament?  What spirit was behind these actions? Why would the daughter of Pharaoh come to the wash herself in a river that was used to drown children?  Couldn't she have had water brought to her?  What does Judaism teach about her? What emotion did the daughter of Pharaoh express upon looking at Moses in the basket?  Where else in the Bible does this emotion prompt action? Who named the baby "Moses?"  What does this name mean?  How is this name symbolic of his future as a redeemer of Israel? In your opinion, do you think Moses knew he was a Hebrew and not an Egyptian as he grew up and when he killed the Egyptian? Because of Moses' sin of manslaughter, he faced capital punishment.  Moses was then exiled from the land and allowed to live in Midian.  How is this pattern of sin-hiding-exile found in the Creation account? What god did the priests of Midian worship? Are there any parallels between the actions of Moses at the well and the actions of Rebekah at the well in Genesis 24? Who was the wife of Moses?  What was the name of their son? Why did it take so long for YHWH to remember his chosen people and redeem them from harsh slaver? Who was Moses' father-in-law?  At what mountain did Moses experience the burning bush? Who is "the angel of YHWH" that appeared to Moses at the burning bush? Why was Moshe told to remove his shoes?  Did the high priests wear shoes as he ministered in the holy of holies? What would later occur on the same mountain where the burning bush was sighted? How does YHWH describe the Promised Land in Genesis 3? What sign was Moshe to give to the leaders of Israel when they questioned Moses' authority to lead them out of Egypt? What name did the Almighty reveal to Moses?  Has this name ever changed or is it "eternal?" Would the Hebrew leaders recognize the name of YHWH or would they be hearing it for the first time? How is YHWH's name "a memorial to all generations?" What is the traditional Jewish view of the name YHWH?  What does mainstream Christianity do with YHWH's name?  Why is there so much controversy about YHWH's name? For what purpose was YHWH leading the people out of Egypt? Did YHWH promise Moses an easy faith or would he have trials?  Would Pharaoh agree to Moses' demands? How did Moses answer YHWH at the burning bush?  Was he speaking in faith? Explain the sign of the rod and the serpent?  How would the serpent later be lifted up as a symbol in the wilderness?  What did Y'shua say about the serpent being lifted up in the wilderness in John 3? Why did YHWH show Moses the miracle of leprosy?  What does leprosy represent in the Torah? How many signs did YHWH show Moses on the mountain? Discuss how this verse speaks of Messiah Y'shua - Exodus 4:8, "It shall come to pass that if they do not believe the first sign that they shall believe the second sign." What was the first plague given to the people of Egypt? What does it mean that Moses was of "slow tongue?"  Is this similar to Isaiah in Isaiah 1? Was it right for Moses to bargain with YHWH about going to Pharaoh? Compare Exodus 4:15 to Matthew 10:19. How are the antichrist and the false prophet a counterfeit of Moses and Aaron? What does it mean that "YHWH will harden Pharaoh's heart?" Explain the Exodus 4:22 which says, "Israel is my son, even my first born."  What is the significance of Israel being YHWH's "firstborn?" Did YHWH give Pharaoh fair warning of the impending tenth plague death of the firstborn?  Could Pharaoh have repented and listened to the voice of YHWH and stopped this plague? How did Zipporah act righteously concerning her son's circumcision? Study Exodus 4:25 which states "thou art a bloody husband to me."  What did Zipporah mean when she said this?  Is circumcision important today? Where did Aaron and Moses meet?  How did they greet each other?  How did the leaders/elders of the children of Israel respond?  What moed / feast were the Israelites to celebrate to YHWH in the wilderness?  How long would it last? How did the Hebrews make bricks without straw? The Hebrew foreman and servants of Pharaoh spoke harshly to Moses and even called down judgment upon him.  Were these naysayers focused on leaving the bondage of Egypt?  Why or why not? The Open Bible is a teaching series written by Daniel Rendelman of Emet Ministries.  Daniel Rendelman is the found and leader of Emet Ministries and the author of the book "Finding the Truth."  He, his wife, and five children live in Newberry, South Carolina.  He can be reached at emetministries@gmail.com.  Find more teachings, audio messages, videos, and music at www.emetministries.com. Emet Ministries Vision is to... Strengthen families worldwide Teach the Hebrew roots of the faith Expose pagan practices of religion Experience true worship

Legacy - Parshas Shemos

Can we do תפילות prayers for:

Rabbi Naftali Reich and Torah.org?

That also through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוהYeshuath YHWH may come back to הארץ The Land of Israel?

 

Legacy         by Rabbi Naftali Reich         Print Version
To support Torah.org click here

Parshas Shemos Anatomy of a Fire The scene has always fascinated thinkers, artists and people from every walk of life. Moses stands in the distance looking up in awe at the mountaintop where a bush is burning vigorously - without being consumed! Suddenly, the voice of Hashem speaks to him from amidst this wondrous spectacle, commanding him to remove his shoes and come nearer. This is the setting in which Moses is appointed as the divine messenger to go down to Egypt and lead the Jewish people to freedom. But why did Hashem choose to communicate through such a spectacular manifestation as an indestructible burning bush? Why didn’t He address Moses directly as He would any other prophet? And why did He command Moses to remove his shoes before coming near? The commentators explain that, although he had fled Egypt many years before, Moses never forgot the plight of his unfortunate Jewish brothers and sisters in Egyptian bondage. Even as he lived in the relative serenity of Midian, he could find no peace. His mind was filled with images of Jews struggling under heavy burdens of bricks and cement, suffering the tonguelashes and whiplashes of their Egyptian taskmasters. What would happen to the Jewish people? How long would they have to suffer such terrible agonies? These questions gave Moses no rest. He himself may have been in Midian, but his heart was enslaved with his people amidst the bricks and mortar of Egypt. Hashem provided the answers to his questions in the most vivid form through the metaphor of the burning bush. The bush sitting alone atop a mountain in the wilderness symbolized the Jewish people trapped in the desperate desolation of exile and enslavement, stripped of their physical freedom and their spiritual greatness. The fire symbolized the terrible suffering of the Jewish people. But fire is an ambivalent thing. It is a destroyer, but it can also give warmth and light. A fire is raging inside this bush, Hashem was telling Moses, but there is another aspect to this fire which you cannot see. The Divine Presence resides within this very fire. The terrible ordeal which this fire represents will not destroy the Jewish people. On the contrary, it is a crucible which will forge them into a great people, and cement an everlasting bond between Myself and them, My chosen people. It will make them strong spiritually, and it will lead on the golden path of their destiny to the Giving of the Torah. But why was it so difficult for Moses to view the suffering and afflictions of exile as an indispensable stage in Hashem’s master plan? The answer to this question, the commentators explain, was implicit in Hashem’s command that Moses remove his shoes. Shoes empower and inhibit us at the same time. They help us walk on all types of terrain, but in order to accomplish this, they prevent the toes from exercising their sense of touch. The physical aspect of a person has a similar effect on him. It allows his soul to function in the physical world, but in doing so, it obscures his spiritual perception. The exile might seem inexplicable to Moses because he was “wearing his shoes,” so to speak, because he was viewing it through the eyes of a mortal. “Remove your shoes!” Hashem commanded him. Transcend your physical existence! Look with the spiritual eyes of the pure soul! Behold, the burning bush is not consumed! The promise symbolized by the burning bush - that the loving hands of Hashem are always there under the raging currents of our history - has been our consolation for thousands of years. Even in the best of times, we are in need of that consolation. Even as we enjoy prosperity and status in the Diaspora, our holy Temple, the glorious crown jewel of our nation, still lies in ruins, and our people are dispersed to the far corners of the earth. Even as we enjoy an uneasy respite in this seemingly endless exile, we still suffer physical persecution and spiritual deprivation. But if we look past our “shoes,” we, too, will sense the Divine Presence among us. We, too, will discern the light that shines even in the densest darkness.     Legacy, Copyright &copy 2010 by Rabbi Naftali Reich and Torah.org. Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education Center. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.

Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208

http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053