From: ajb@access.digex.com (Alan J. Broder)
Newsgroups: soc.culture.jewish
Subject: Hamaayan / The Torah Spring: Parashat Bo
Date: 27 Jan 1993 20:37:17 -0500
Organization: Express Access Public Access UNIX, Greenbelt, Maryland USA
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[   HaMaayan is published weekly for the edification and enjoyment
of the reader who is lacking the time or ability to study the
weekly Parasha on his own. HaMaayan's goal is to acquaint the reader 
with the broadest spectrum of traditional Torah commentary, from 
the "rationalism" of Rambam (Maimonides) and Abarbanel to the 
"mysticism" of Alshich and the Chassidic Masters.

While the editors hope these brief "snippets" will engender further
discussion of Torah topics ("L'Hagdil Torah U'L'Ha'adirah"), they
unfortunately lack the time to respond to lengthy questions.

Shabbat Shalom. ]


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                    Hamaayan/The Torah Spring
                      Edited by Shlomo Katz

                           Parashat Bo
                   Volume VII/Number 15 (302)
                 8 Shevat 5753/January 30, 1993

   In this week's Parasha, after the culmination of the Exodus, we
find the Mitzvah of Tefilin.  Interestingly, the Gemara (Gittin
40a) states that if a Jew's slave is seen wearing Tefilin, that
slave is declared to be free.  R' Zvi Yehuda Kook, zatzal (1891-
1982; Rosh Yeshiva of Yeshivat Mercaz haRav in Yerushalayim, and
editor of many of the works of his father, R' Avraham Yitzchak
Kook) explains that the Tefilin are, in fact, a symbol of freedom. 
Among non-Jews, it was once customary that a freed-slave
demonstrated his new status by wearing a wreath on his head; our
Tefilin serve the same purpose.

   However, our Tefilin contain much more meaning than the wreath
of old.  The Tefilin contain the contract with the terms of our
freedom.  Hashem redeemed us from Egypt only so that we could (and
can) accept His reign and serve Him.  This is the message contained
in the four "Parshiyot"  (Torah-excerpts) of the Tefilin.

                                    (quoted in Tal Chermon p.381)

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   "Come to Pharaoh, for I have hardened his heart and the hearts
of his servants...."  (10:1)

   This Pasuk presents a difficulty involving one of the
fundamental concepts of Judaism, observes R' Ahron Soloveitchik,
shlita, (founder of the Brisk Yeshiva in Chicago and Rosh Yeshiva
at RIETS/Yeshiva University).  If Hashem took away Pharaoh's free-
will (as the verse implies), how could He punish Pharaoh for
denying exit to the Jews?

   Among the many answers given by the earlier commentaries is that
of R' Ovadiah Sforno.  He explains that hardening Pharaoh's heart
did not deny him free-will; that Pharaoh had no choice but to
release Bnei Yisrael.  However, with his heart hardened, Pharaoh
had the strength to stand up for his desires and beliefs.

   Based on this answer, says R' Soloveitchik, we can understand
the Halacha that Bet Din does not force a person to perform a
positive commandment whose reward is stated in the Torah.  If a
person says, "I will not perform the Mitzvah of Sukkah," Bet Din
may beat him or jail him until he relents.  If, however, he says,
"I will not give Tzedakah," he may not be forced because the reward
for Tzedakah is stated in the Torah (But see Tosfot, Baba Bathra
8b).  Why?

   No person would ever sin or refuse to perform a Mitzvah, if not
for the "rewards" which the "Yetzer haRa"" (evil inclination)
promised him.  Thus, to restore a person's free-will, Bet Din must
sometimes beat him.  However, when the Torah states the reward for
a Mitzvah, as it does in the case of Tzedakah (Devarim 15:10), the
Torah has determined that no other free-will-restoring incentive is
appropriate.

                                   (The Warmth & The Light p.119)

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   We read in this Parasha that the first day of Nisan is Rosh
haShanah for the counting of the months.  What is the significance
of this day?  It is neither the world's birthday, nor the
anniversary of the Exodus, nor of the Torah's giving!

   The answer, says R' Moshe Feinstein, zatzal (1895-1986), is that
Rosh Chodesh Nisan is in the middle of our preparations for Pesach,
which in turn is part of our preparations for receiving the Torah. 
In fact, the whole world was created only for the Torah.  Without
preparation, receiving the Torah is impossible, and this is what
the choice of Rosh Chodesh Nisan teaches us.

                                                   (Darash Moshe)

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   "And thus shall you eat it [the Pesach sacrifice], your loins
girded, your shoes on your feet, your staff in hand, and you shall
eat it in haste..."  (12:11)

   Chazal teach that many -- some say four-fifths -- of Bnei
Yisrael were found unworthy of leaving Egypt.  They died during the
plague of darkness.  Why?  Says R' Yechezkel Levenstein, zatzal
(1884-1974; Mashgiach of the Mir and Ponovezh Yeshivot) that even
though all Jews are, in the words of the Gemara (Shabbat 97a),
"Believers, the sons of believers," the above verse teaches us that
one who wants to be redeemed must actively look forward to the
redemption.  Only one who demonstrates that he eagerly waits for
the sign will actually see that sign when it comes.

                                        (Ohr Yechezkel III p.229)

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   "And you shall take a bundle of grass, and dip it in the blood
which is in the container, and you shall reach for the lintel and
the two doorposts."  (12:22)

   R' Yitzchak Yaakov Weiss, zatzal (1902-1989; one of the major
"Poskim" of the last 40 years; author of Minchat Yitzchak) offered
the following homiletical interpretation of this verse in the name
of his father:

   We read in Mishlei (15:24), "The way of life is above for the
one who understands, in order to avoid the pit below."  The author
of Yismach Moshe explains that if one wishes to perform a Mitzvah
he should look "above" for support, i.e. he should realize that his
soul is hewn (so-to-speak) from Hashem above.  On the other hand,
if a person is about to sin, he should look at what is "below,"
i.e. the dust from which he came and to which he will return.

   This is how we may interpret our verse:  When you are feeling
lowly, like a bundle of grass, dip yourself in the blood ("baDam")
which is the container ("Saf").  The letters - "Know from where you
came."  The word "Saf" is similar  to the word "Sof" - "end" - and
is a reminder of where we are all going.

   On the other hand, when you are on a high level like the lintel
of a doorway, take your support from the Mezuzah, which is on the
doorpost and which reminds us of Hashem's presence.

                                   (quoted in Tel Talpiyot p.320)

              ************************************

   [Although Hashem told Moshe that the firstborn would be stricken
at midnight, Moshe told Pharaoh that it would happen around
midnight.  Chazal explain that Moshe feared lest Pharaoh's "watch"
be off by one minute, and all of Hashem's wonders would be lost on
him.

   What a difference a moment makes, as the following story
illustrates.]

   An elderly neighbor of R' Avraham Pam, shlita (Rosh Yeshiva of
Torah Vodaath) was hospitalized.  Being unable to visit the man, R'
Pam wrote him a short letter.  This missive, expressing the Rosh
Yeshiva's wishes for a speedy recovery for the man, took about two
minutes to pen.

   The elderly man was quite surprised to receive a letter from a
casual and so prominent an acquaintance, and he kept it under his
pillow like a treasure.  He took it out only to show to each guest
who entered his room.

   Not long afterwards, the man passed away.  R' Pam, a Kohen did
not attend the funeral, but one of those who eulogized the
deceased, not knowing the circumstances surrounding the letter,
mentioned how important the deceased must have been to receive a
personal letter from so distinguished a Rosh Yeshiva.

   Said R' Pam later, "This whole incident frightens me.  That
letter took only two minutes to write, yet it gave such joy to a
dying man, and honor and consolation to his family.  How many 'two
minutes' do we waste?!"

                            (In the Footsteps of the Maggid p.66)
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           The learning schedule for this Shabbat is:

                        Machshirin 2:5-6

                          O.C. 548:7-9

                           Ketubot 59

                    Yerushalmi - Berachot 59

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            The hard copy distribution of this weeks
                    Hamaayan is sponsored by:

                       The Marwick family
                  in memory of Joel L. Slotsky

               The Sager and Champion-Sager family
                     in memory of Henry Sput

                       The Goodman family 
               in memory of mother and grandmother
                     Rivka bat Yehuda haLevi

              ************************************

            Donations to Hamaayan are tax deductible

                     ********************

Posted by Alan Broder, ajb@digex.com (uunet!digex!ajb), who 
should be contacted to request back issues of HaMaayan or to get
on or off the direct email mailing list.

Shlomo Katz can not receive EMAIL, however I will pass on any
comment forwarded to me, or alternately, send your comments care of
yehuda@gwuvm.bitnet