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והפלה ד' בין מקנה ישראל ובין מקנה מצרים ולא ימות מכל לבני ישראל דבר... וישלח פרעה והנה לא מת ממקנה ישראל עד אחד ויכבד לב פרעה

Hashem shall distinguish between the livestock of Yisrael and the livestock of Egypt and not a thing that belongs to Bnei Yisrael will die… Pharaoh sent and behold, of the livestock of Yisrael, not even one had died – yet Pharaoh’s heart became stubborn. (9:4,7)

Moshe Rabbeinu warned Pharaoh concerning the upcoming plague of dever, an epidemic that would strike and kill their livestock. He added that no animal belonging to a Jew would die. This would clearly be a miracle, since the animals of both Egyptian and Jewish ownership mingled together in the pasture, drinking the same water and breathing the same air. The Egyptian animals died, but the animals belonging to the Jews did not – exactly as foretold by Moshe. Despite what was undeniably a miracle, Pharaoh continued his stubborn refusal to allow the Jews to leave Egypt. Why would Pharaoh act…

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ולא שמעו אל משה מקצר רוח ומעבודה קשה

But they did not heed Moshe, because of shortness of breath, and hard work. (6:9)

One would expect that a man overwhelmed with misery would listen to anyone who would give him a respite from his pain. Any sign of hope would be greatly appreciated. Why did the Jews not listen to Moshe Rabbeinu? They were burdened by slavery and pain. They sought redemption from the purgatory of the Egyptian exile. The commentators explain that their rejection of Moshe had nothing to do with their level of emunah, faith. Their debilitating physical and emotional straits stimulated their rejection of Moshe. Moshe, however, blamed his speech impediment for his inability to reach them. What requires elucidation…

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והוצאתי אתכם מתחת סבלת מצרים והצלתי אתכם מעבדתם וגאלתי אתכם בזרוע נטויה... ולקחתי אתכם לי לעם... וידעתם כי אני ד' אלקיכם המוציא אתכם מתחת סבלת מצרים

And I shall take you out from under the burdens of Egypt; I shall rescue you from their service; I shall redeem you with an outstretched arm… I shall take you to Me for a people… and you shall know that I am Hashem Your G-d, Who takes you out from under the burdens of Egypt. (6:6,7)

The nature of a person is to entreat the Almighty when he is confronted with adversity. At the times in which a person requires a salvation of sorts, he immediately turns to Hashem with tears of supplication. He runs to the righteous Torah leaders – both to those who are alive, and to those who have passed on to their eternal reward. He tumults and weeps, recites countless perakim, chapters, of Tehillim, and beats his chest until, finally, Hashem responds, “Yes!” His tzarah, trouble, is over. Let us take an example and be more specific. A family member is stricken…

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שמח זבולן בצאתך ויששכר באהלך

Rejoice, O’ Zevulun, in your excursions, and Yissachar in your tent. (33:18)

The definition of a good life is relative. Clearly, there are those who have very few material comforts, yet they never complain. After all, they do not sense a need for anything more than what they have. In contrast, there are those who seem to have everything, but it is never enough. Yissachar and Zevulun characterize a utopian approach to Torah living. Yissachar devotes all of his time to Torah study. His material needs are addressed by his devoted brother, Zevulun, whose day is spent toiling in the world of commerce. Why is this considered utopia? Zevulun understands the need…

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האומר לאביו ולאמו לא ראיתיו ואת אחיו לא הכיר ואת בניו לא ידע כי שמרו אמרתך ובריתך ינצורו

The one who said of his father and mother, “I have not favored him”; his brothers he did not give recognition and his children he did not know; for they (the Leviim) have observed Your word and Your covenant they preserved. (33:9)

As Moshe Rabbeinu prepared to bless Shevet Levi, he characterized it according to the unusual qualities and virtues of the people. He related their unwavering devotion to the Almighty, their consummate ability to withstand and triumph over the most difficult challenges – all because of their intense fealty to Hashem. Nothing stood in their way – not even their most personal commitments. Their commitment to Hashem transcended everything. This quality was evinced during the sin of the Golden Calf when Moshe declared, Mi l’Hashem elai – “Whoever is for Hashem, join me!” (Shemos 32:26). Shevet Levi came forth in unison,…

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תורה צוה לנו משה מורשה קהלת יעקב

The Torah that Moshe commanded to us is the heritage of the Congregation of Yaakov. (33:4)

The Torah does not belong to a select few, to a spiritual elite who acknowledge, appreciate and value everything that it has to offer. The Torah belongs to Kehillas Yaakov, the entire congregation of Yaakov. All Jews have a portion in this inheritance. What are we doing about it? The story is told that one Simchas Torah, the venerable sage, founder of the mussar, ethical/character refinement, movement, Horav Yisrael Salanter, zl, was engrossed in lively dancing with his students. The mood was electrifying. Suddenly, for what seemed to be no reason, Rav Yisrael stopped dancing, and his mood turned pensive…

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ד' מסיני בא וזרח משעיר למו הופיע מהר פארן

Hashem came from Sinai having shone forth to them from Seir, having appeared from Har Paran. (33:2)

Sifri teaches that, prior to giving the Torah to Klal Yisrael, Hashem offered it to the nations of the world. “Are you willing to accept the Torah?” Hashem asked, “What is written in it?” was the immediate reply. No gentile nation was willing to accept a legal system and guide which they thought would be incompatible with its chosen lifestyle. Thus, once the citizens of the three dominant nations of the world heard that moral deviation, theft and murder were prohibited forms of activity, they wanted no part of the Torah. These sins constituted a way of life for them….

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אם על תודה יקריבנו

If he shall offer it for a Thanksgiving-offering. (7:12)

Life is wonderful. This is especially true when one considers the alternative. In any event, the fact that the Torah has us bringing a Korban Todah, Thanksgiving-offering, upon being saved from serious illness, released from prison, or having survived a dangerous journey indicates that staying alive is a good thing. It is definitely something which we should make the most of. It is, therefore, perplexing that Bais Shammai and Bais Hillel debated one another for two and one-half years concerning the very same issue: Would it have been better not to have been created, or is creation beneficial? Clearly, there…

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אם על תודה יקריבנו

If he shall offer it for a Thanksgiving-offering. (7:12)

The Midrash teaches that le’asid lavo, in the future End of Days, all korbanos, sacrifices, will be bateil, nullified; all prayers will also be nullified, with the exception of the Korban Todah, Thanksgiving offering. The sound of todah, gratitude, will continue to resonate – even when all others have been halted. We wonder what purpose gratitude will serve in the End of Days: What need will there be for requiring gratitude? There will no longer be any pain or sorrow, hunger or thirst, illness or personal trauma. There will be no questions, no accidents, no issues that need resolving. Everything…

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והרים את הדשן... על המזבח ושמו אצל המזבח

And (he) shall take up the ashes… upon the Altar, and shall put them down at the side of the Altar. (6:3)

There are people who live in the past, resting on the laurels of eras gone by, the achievements of yesterday, the successes that have been long over. One lives in the past when he does not have much of a present to speak of, and even less of a future to which to look forward. This does not mean that one should forget the past. Absolutely not. The past is a critical component in establishing the present and preparing for the future, but one must live in the present. The mitzvah of Terumas HaDeshen which was carried out by the…

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