TORAH THIS WEEK...
PARSHA TERUMAH Exodus 25:1-27:19
This week's Parsha, Terumah, is about the contributions which the Jewish people contributed for the building of the Mishkan-Tabernacle in the desert. The Parsha begins, "And God spoke to Moshe saying: 'Speak to the Children of Israel, that they take for Me an offering; of every man whose heart makes him willing you shall take my offering ." God told Moshe to collect the contributions for the construction of the Mishkan. The purpose is stated in the Parsha, " And they shall make Me a sanctuary so that I shall dwell among them. "
Why does Parshat Terumah, where God commands to construct the Mishkan, come right after Parshat Yitro and Mishpatim, in which we read about the Giving of The Torah to the Jewish people? The Midrash explains it with the following parable: A great and mighty king loved his only daughter dearly. When the time came for her to get married, she married a prince from another country. After they were married, the prince wanted to take his wife back to his country. When the king realized that his only child was about to move away, he said to his son-in-law, "You know how much I love my daughter. Until now I enjoyed her company greatly and now I will miss her. Thus, I ask of you only one favor. Wherever you and my daughter will live, please build a home for me next to yours so that I can come and stay near you."
The same is with the Torah and the people of Israel. For thousands of years, the Torah was in God's possession, in heaven. Now, after we read in Parshat Yitro and Mishpatim that God gave the Torah to the Jewish people, He requests, "Make Me a sanctuary, so that I shall dwell among them!"
The Midrash explains that when God told Moshe to build a sanctuary so that He may rest among them, Moshe said to God, "Your glory fills the heaven and earth! How can we possibly build a structure in which You can dwell?" God replied, "I do not ask the impossible. I do not ask that they build according to My means but according to theirs. Let them do the best they can and I will dwell amongst them!
The Midrash tells that Rabbi Chanina ben Dosa , who was very righteous yet very poor, once saw a nicely shaped rock which he wanted to bring as a gift to the Holy Temple in Jerusalem. However, the rock was too heavy for him to carry and he couldn't afford to pay porters to deliver it to Jerusalem. Rabbi Chanina prayed to God. Soon five angels in the form of people appeared. They immediately offered to carry the rock to Jerusalem, but with the condition that Rabbi Chanina put his finger to the rock and help them carry . Our sages explain that the angels didn't need Rabbi Chanina's help. But God wants us to try to the best of OUR ability, then He will take care of the rest.
This week's Parsha, Terumah, is about the contributions which the Jewish people contributed for the building of the Mishkan-Tabernacle in the desert. The Parsha begins, "And God spoke to Moshe saying: 'Speak to the Children of Israel, that they take for Me an offering; of every man whose heart makes him willing you shall take my offering ." God told Moshe to collect the contributions for the construction of the Mishkan. The purpose is stated in the Parsha, " And they shall make Me a sanctuary so that I shall dwell among them. "
Why does Parshat Terumah, where God commands to construct the Mishkan, come right after Parshat Yitro and Mishpatim, in which we read about the Giving of The Torah to the Jewish people? The Midrash explains it with the following parable: A great and mighty king loved his only daughter dearly. When the time came for her to get married, she married a prince from another country. After they were married, the prince wanted to take his wife back to his country. When the king realized that his only child was about to move away, he said to his son-in-law, "You know how much I love my daughter. Until now I enjoyed her company greatly and now I will miss her. Thus, I ask of you only one favor. Wherever you and my daughter will live, please build a home for me next to yours so that I can come and stay near you."
The same is with the Torah and the people of Israel. For thousands of years, the Torah was in God's possession, in heaven. Now, after we read in Parshat Yitro and Mishpatim that God gave the Torah to the Jewish people, He requests, "Make Me a sanctuary, so that I shall dwell among them!"
The Midrash explains that when God told Moshe to build a sanctuary so that He may rest among them, Moshe said to God, "Your glory fills the heaven and earth! How can we possibly build a structure in which You can dwell?" God replied, "I do not ask the impossible. I do not ask that they build according to My means but according to theirs. Let them do the best they can and I will dwell amongst them!
The Midrash tells that Rabbi Chanina ben Dosa , who was very righteous yet very poor, once saw a nicely shaped rock which he wanted to bring as a gift to the Holy Temple in Jerusalem. However, the rock was too heavy for him to carry and he couldn't afford to pay porters to deliver it to Jerusalem. Rabbi Chanina prayed to God. Soon five angels in the form of people appeared. They immediately offered to carry the rock to Jerusalem, but with the condition that Rabbi Chanina put his finger to the rock and help them carry . Our sages explain that the angels didn't need Rabbi Chanina's help. But God wants us to try to the best of OUR ability, then He will take care of the rest.
PARSHA MISHPATIM Exodus 21:1-24:18
This week's Parsha, Mishpatim , although it includes mitzvot which deal between man and God, is mostly about the category of mitzvot between man and man - one individual and the other. For example in this Parsha we are commanded about the laws of damages; respecting parents; litigation; dealings with the poor, the widow and the orphan ("You must not mistreat any widow or orphan"), giving charity and lending money to those in need. We find these two categories also in the Ten Commandments. The first four commandments (belief in God, prohibition to worship idols, not to swear falsely and in vain, observing Shabbat) are between us and God. The other mitzvot (honoring parents, not to commit murder, etc.) are between people. In truth, even the mitzvot between individuals have an effect on our relationship with God, while the mitzvot between us and God also affect others. Every good deed we perform enhances and strengthens our relationship with God and also benefits all of humanity.
One of the mitzvot in the Parsha is to help someone who is in financial need. The Torah commands, " If/When you lend money to My people, to the poor person [who is] with you, do not act toward him as a demanding creditor. Do not place the burden of interest upon him." Although the Torah uses an expression which can be translated "If you lend..." Our sages explain that this is one of three places in the Torah where the Hebrew word " Im " doesn't mean if but when . For giving a loan to one who is in need is a mitzvah and a commandment. Why does the Torah use an expression which can be translated as "if" when one is required to help another person? Rabbi Shabsi Kohen explains that the word "if" doesn't apply to the loan. The Torah is saying, " If God blessed you with money and means, make sure that you lend and help the poor man with you." For the true purpose for which God gave you wealth is so that you shall be generous to others. Another way of translating this verse is: If you want to make sure that your wealth is always yours , then use it to help others. For the sum of money which one uses to help the poor is the only possession which is truly theirs!" The only possession which is guaranteed to be forever ours is the money we give to charity and to help others. Our sages say, "When a person passes away from the world, it is not their silver, nor gold and not the precious stones which will go with them... for only the Torah and good deeds they performed during their lifetime will accompany them in the World-to-Come." These possessions are everlasting.
This week's Parsha, Mishpatim , although it includes mitzvot which deal between man and God, is mostly about the category of mitzvot between man and man - one individual and the other. For example in this Parsha we are commanded about the laws of damages; respecting parents; litigation; dealings with the poor, the widow and the orphan ("You must not mistreat any widow or orphan"), giving charity and lending money to those in need. We find these two categories also in the Ten Commandments. The first four commandments (belief in God, prohibition to worship idols, not to swear falsely and in vain, observing Shabbat) are between us and God. The other mitzvot (honoring parents, not to commit murder, etc.) are between people. In truth, even the mitzvot between individuals have an effect on our relationship with God, while the mitzvot between us and God also affect others. Every good deed we perform enhances and strengthens our relationship with God and also benefits all of humanity.
One of the mitzvot in the Parsha is to help someone who is in financial need. The Torah commands, " If/When you lend money to My people, to the poor person [who is] with you, do not act toward him as a demanding creditor. Do not place the burden of interest upon him." Although the Torah uses an expression which can be translated "If you lend..." Our sages explain that this is one of three places in the Torah where the Hebrew word " Im " doesn't mean if but when . For giving a loan to one who is in need is a mitzvah and a commandment. Why does the Torah use an expression which can be translated as "if" when one is required to help another person? Rabbi Shabsi Kohen explains that the word "if" doesn't apply to the loan. The Torah is saying, " If God blessed you with money and means, make sure that you lend and help the poor man with you." For the true purpose for which God gave you wealth is so that you shall be generous to others. Another way of translating this verse is: If you want to make sure that your wealth is always yours , then use it to help others. For the sum of money which one uses to help the poor is the only possession which is truly theirs!" The only possession which is guaranteed to be forever ours is the money we give to charity and to help others. Our sages say, "When a person passes away from the world, it is not their silver, nor gold and not the precious stones which will go with them... for only the Torah and good deeds they performed during their lifetime will accompany them in the World-to-Come." These possessions are everlasting.
PARSHA YITRO Exodus 18:1-20:23
This week's Parsha is Yitro , in which we read about the Giving of the Torah at Mount Sinai. Although the Giving of the Torah was a onetime event, which took place over 3000 years ago, the Torah tells us that we must view this event not as something which happened many years ago, but as if we are receiving the Torah today.
One of the six daily remembrances is to remember the day when we stood before God at Sinai. How can one feel that the Torah is given each day? The depth of the Torah is limitless. Every time one studies Torah they can find new concepts, ideas and meaning which they didn't discover before. Thus, every time we study the Torah it is as if it is given that day. This concept is reflected in the second blessing we recite after having an Aliyah (being called up to the Torah), "Blessed are you Lord Who gives the Torah." We say "gives" in the present tense. In the words of our sages, "Each day it [Torah] shall be in your eyes as new!" When one is called to the Torah we refer to it as an " Aliyah ." " Aliyah " means " going up. " Since the Torah is read on a Bimah, which is an elevated platform, one would go up when being called to the Torah. Also, being called to the Torah is a spiritual elevation. King David in Psalms (40:9) states, " Your Torah is within my innermost parts ." Torah has to be internalized. The following parable explains what King David means:
A man who was sick went to see a specialist. After examining and diagnosing the man's condition, the doctor gave him a medicine and instructed him, "Take a spoonful every three hours." Not feeling any better after three weeks, he returned to the doctor and complained, "You gave me the wrong medication!" The doctor examined the medication and told him that it was the correct medicine. "How are you taking the medication?" "Exactly as you told me. Every three hours, I take a spoonful of it into my mouth keep it there for a few seconds and then spit it out." "That's the problem," answered the doctor. "In order for the medicine to work, you must take it internally! Only then does it benefit your system and cure the ailment!"
The Torah is called "the elixir of life." This is what King David means with, "Your Torah is in my innards." It is not enough to grasp it intellectually. We must internalize the Torah, act according to its ways and make it part of us.
This week's Parsha is Yitro , in which we read about the Giving of the Torah at Mount Sinai. Although the Giving of the Torah was a onetime event, which took place over 3000 years ago, the Torah tells us that we must view this event not as something which happened many years ago, but as if we are receiving the Torah today.
One of the six daily remembrances is to remember the day when we stood before God at Sinai. How can one feel that the Torah is given each day? The depth of the Torah is limitless. Every time one studies Torah they can find new concepts, ideas and meaning which they didn't discover before. Thus, every time we study the Torah it is as if it is given that day. This concept is reflected in the second blessing we recite after having an Aliyah (being called up to the Torah), "Blessed are you Lord Who gives the Torah." We say "gives" in the present tense. In the words of our sages, "Each day it [Torah] shall be in your eyes as new!" When one is called to the Torah we refer to it as an " Aliyah ." " Aliyah " means " going up. " Since the Torah is read on a Bimah, which is an elevated platform, one would go up when being called to the Torah. Also, being called to the Torah is a spiritual elevation. King David in Psalms (40:9) states, " Your Torah is within my innermost parts ." Torah has to be internalized. The following parable explains what King David means:
A man who was sick went to see a specialist. After examining and diagnosing the man's condition, the doctor gave him a medicine and instructed him, "Take a spoonful every three hours." Not feeling any better after three weeks, he returned to the doctor and complained, "You gave me the wrong medication!" The doctor examined the medication and told him that it was the correct medicine. "How are you taking the medication?" "Exactly as you told me. Every three hours, I take a spoonful of it into my mouth keep it there for a few seconds and then spit it out." "That's the problem," answered the doctor. "In order for the medicine to work, you must take it internally! Only then does it benefit your system and cure the ailment!"
The Torah is called "the elixir of life." This is what King David means with, "Your Torah is in my innards." It is not enough to grasp it intellectually. We must internalize the Torah, act according to its ways and make it part of us.
PARSHA BESHALACH Exodus 13:17–17:16
Parshat Beshalach begins, "When Pharaoh had sent away the people [of Israel] and God did not lead them through the land of Philistines, although it was near, for God said, 'the people might regret [leaving Egypt] if they encounter war and will want to return to Egypt.' God led the people around by the way of the wilderness by the sea."
After spending two hundred and ten years in Egypt, many Jews couldn't imagine any other way of life and didn't comprehend God's promise of freedom and many refused to leave Egypt. Even those who left Egypt had not acquired complete faith in God. As we read in this Parsha, that each time the people of Israel encountered hardship, they immediately regretted the Exodus and wanted to go back to Egypt. As a result, God didn't want them to encounter war, which may cause them to want to return to Egypt. Instead, He took them through a longer route.
It took seven weeks from the Exodus until the Giving of the Torah on Mount Sinai. During this time, the people went through several tests, as recorded in this Parsha:
1) The Egyptians chased after them, trapping them between the desert and the sea. Seeing the Egyptians behind them, they became frightened and cried, even wanting to return to Egypt. Moses told them, "Do not fear them, you will see God's salvation, which He will perform for you today. For as you see the Egyptians today, you will not see them again forever. God will fight for you and you stay silent."
2) After crossing the sea, they traveled three days and had no water. Coming to Mara, the only water they found was bitter. They complained against Moses. God showed Moses a stick and instructed him to throw it into the water and it became sweet.
3) One month after they left Egypt, they ran out of food. Again, they complained against Moses and Aaron, "Why did you take us out of Egypt to die in this desert from hunger?" God supplied them with Manna from heaven every day (except Shabbat) for the next forty years while they were in the desert.
4) Reaching Rephidim they were again without water and God supplied them with water from a rock.
5) At the end of the Parsha we read about the war which Amalek fought against them and lost.
Lesson : Our sages emphasize that God introduced the Jewish people to freedom and nationhood through constant miracles . This was a lesson that for our existence we are always dependent on God. Our survival throughout the past three thousand years until today, is only due to Divine Providence and God's constant miracles. Yes, it is a mitzvah to be strong and defend ourselves with every natural way, but at the same time, we must know that it is God Who guides us and protects us.
Parshat Beshalach begins, "When Pharaoh had sent away the people [of Israel] and God did not lead them through the land of Philistines, although it was near, for God said, 'the people might regret [leaving Egypt] if they encounter war and will want to return to Egypt.' God led the people around by the way of the wilderness by the sea."
After spending two hundred and ten years in Egypt, many Jews couldn't imagine any other way of life and didn't comprehend God's promise of freedom and many refused to leave Egypt. Even those who left Egypt had not acquired complete faith in God. As we read in this Parsha, that each time the people of Israel encountered hardship, they immediately regretted the Exodus and wanted to go back to Egypt. As a result, God didn't want them to encounter war, which may cause them to want to return to Egypt. Instead, He took them through a longer route.
It took seven weeks from the Exodus until the Giving of the Torah on Mount Sinai. During this time, the people went through several tests, as recorded in this Parsha:
1) The Egyptians chased after them, trapping them between the desert and the sea. Seeing the Egyptians behind them, they became frightened and cried, even wanting to return to Egypt. Moses told them, "Do not fear them, you will see God's salvation, which He will perform for you today. For as you see the Egyptians today, you will not see them again forever. God will fight for you and you stay silent."
2) After crossing the sea, they traveled three days and had no water. Coming to Mara, the only water they found was bitter. They complained against Moses. God showed Moses a stick and instructed him to throw it into the water and it became sweet.
3) One month after they left Egypt, they ran out of food. Again, they complained against Moses and Aaron, "Why did you take us out of Egypt to die in this desert from hunger?" God supplied them with Manna from heaven every day (except Shabbat) for the next forty years while they were in the desert.
4) Reaching Rephidim they were again without water and God supplied them with water from a rock.
5) At the end of the Parsha we read about the war which Amalek fought against them and lost.
Lesson : Our sages emphasize that God introduced the Jewish people to freedom and nationhood through constant miracles . This was a lesson that for our existence we are always dependent on God. Our survival throughout the past three thousand years until today, is only due to Divine Providence and God's constant miracles. Yes, it is a mitzvah to be strong and defend ourselves with every natural way, but at the same time, we must know that it is God Who guides us and protects us.
PARSHA BO Exodus 10:1-13:16
The mitzvah of Rosh Chodesh is found in this week's Parsha, Bo . It is the first mitzvah given to the Jewish people, even before the Exodus.
God commanded the Jewish people to observe the mitzvah of Rosh Chodesh. "And the Lord spoke to Moses and Aaron in the land of Egypt, saying: 'This month (Nissan) shall be to you the beginning of months; the first shall it be to you of the months of the year."
Rosh Chodesh is celebrated each month on the day when the moon starts its cycle of rebirth. From this day on it becomes visible again and will be getting fuller each night. Although the New Year is celebrated on Rosh Hashanah which is in the month of Tishrei, God set the month of Nissan, which is the month of the Exodus, as the first month. Thus, the months are identified in the Torah by numbers one to twelve. Nissan is called the first month . The name Nissan comes from the word Nes - miracle . By commanding us to count the months from Nissan, God teaches us that our national existence transcends the laws of nature and falls under the laws of miracles. This is the secret of Jewish survival over the past 3,000 years until this very day!
The Hebrew calendar is based on a lunar cycle. The reappearance of the moon at each monthly cycle is called " Molad " when the moon is "reborn."
Originally, Rosh Chodesh was established after two witnesses came to the High Court (Sanhedrin) and testified that they saw the new moon. After the destruction of the Holy Temple and the abolishment of the High Court, the Hebrew calendar was established by calculation. The significance of Rosh Chodesh is that it was the first mitzvah given to us is because time and again, down to our present day and age, the Jewish nation has gone through many cycles. At times it appeared as though we were near extinction; yet like the moon, we came back to shine again. The mitzvah of Rosh Chodesh, which is on the day when the moon becomes visible again after it was invisible, gives us hope and confidence that the Jewish people will survive and overcome all adversities.
On the Shabbat before Rosh Chodesh, we recite the prayer of "Mi She'asa Nissim - He Who performed miracles for our forefathers and redeemed them from slavery to freedom - May He redeem us soon ..." the connection between the prayer for "redemption " and the blessing of Rosh Chodesh is as mentioned above. The mitzvah of Rosh Chodesh was given to the Jewish people in Egypt as a prelude to the Exodus. Similarly, as we perform this mitzvah we pray that we too should merit the final redemption with the coming of Mashiach. Amen .
The mitzvah of Rosh Chodesh is found in this week's Parsha, Bo . It is the first mitzvah given to the Jewish people, even before the Exodus.
God commanded the Jewish people to observe the mitzvah of Rosh Chodesh. "And the Lord spoke to Moses and Aaron in the land of Egypt, saying: 'This month (Nissan) shall be to you the beginning of months; the first shall it be to you of the months of the year."
Rosh Chodesh is celebrated each month on the day when the moon starts its cycle of rebirth. From this day on it becomes visible again and will be getting fuller each night. Although the New Year is celebrated on Rosh Hashanah which is in the month of Tishrei, God set the month of Nissan, which is the month of the Exodus, as the first month. Thus, the months are identified in the Torah by numbers one to twelve. Nissan is called the first month . The name Nissan comes from the word Nes - miracle . By commanding us to count the months from Nissan, God teaches us that our national existence transcends the laws of nature and falls under the laws of miracles. This is the secret of Jewish survival over the past 3,000 years until this very day!
The Hebrew calendar is based on a lunar cycle. The reappearance of the moon at each monthly cycle is called " Molad " when the moon is "reborn."
Originally, Rosh Chodesh was established after two witnesses came to the High Court (Sanhedrin) and testified that they saw the new moon. After the destruction of the Holy Temple and the abolishment of the High Court, the Hebrew calendar was established by calculation. The significance of Rosh Chodesh is that it was the first mitzvah given to us is because time and again, down to our present day and age, the Jewish nation has gone through many cycles. At times it appeared as though we were near extinction; yet like the moon, we came back to shine again. The mitzvah of Rosh Chodesh, which is on the day when the moon becomes visible again after it was invisible, gives us hope and confidence that the Jewish people will survive and overcome all adversities.
On the Shabbat before Rosh Chodesh, we recite the prayer of "Mi She'asa Nissim - He Who performed miracles for our forefathers and redeemed them from slavery to freedom - May He redeem us soon ..." the connection between the prayer for "redemption " and the blessing of Rosh Chodesh is as mentioned above. The mitzvah of Rosh Chodesh was given to the Jewish people in Egypt as a prelude to the Exodus. Similarly, as we perform this mitzvah we pray that we too should merit the final redemption with the coming of Mashiach. Amen .
PARSHA VA'EIRA Exodus 6:2-9:35
In this week's Parsha, Va'eIra , God commands Moses to bring words of encouragement to the Jewish people enslaved in Egypt. God tells Moses to tell the children of Israel, "I am the Lord and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm and with great judgment; and I will take you to me for a people and I will be to you a God and you shall know that I am the Lord your God who brought you out from the burdens of the Egyptians..." But when Moses delivered God's message to his people, " They didn't heed to Moses due to their crushed spirit and their cruel bondage ." God then tells Moses, "Go speak to Pharaoh, King of Egypt, that he shall send away the children of Israel from his land." Pharaoh refused and was punished with the ten plagues. At each plague, Pharaoh promised to free the people if God removed the plague. But as soon as God removed the plague, "his heart was hardened" and he refused to let them go. Seven of the ten plagues are mentioned in this Parsha.
The first three plagues; Blood, Frogs and Lice, were brought forth by Aaron, while the other seven by Moses. Blood and frogs came about when Aaron hit the river with his staff. The plague of lice came when Aaron hit the earth and the lice came from the earth. The Egyptians worshipped the Nile, as it was their source of livelihood and prosperity. When God punishes the wicked, He punishes their gods first. This is why the plagues began with the Nile River. The reason Moses was not involved in bringing the first three plagues is because his life was saved by the river, when his mother placed him there out of fear that the Egyptians would kill him. Therefore he couldn't be the one to afflict the river with blood or with the plague of frogs which came from the river. Similarly, the earth hid the Egyptian who was killed by Moshe and saved him. Thus, he could not be the one to hit it and bring forth the plague of lice from the earth.
Our sages tell us that this is a lesson that one must be grateful and express gratitude for kindness done to them. Moses had to show his appreciation to the river and the earth which saved him. How much more so, must one express gratitude and thanks to God for giving them life and sustenance each day.
In this week's Parsha, Va'eIra , God commands Moses to bring words of encouragement to the Jewish people enslaved in Egypt. God tells Moses to tell the children of Israel, "I am the Lord and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm and with great judgment; and I will take you to me for a people and I will be to you a God and you shall know that I am the Lord your God who brought you out from the burdens of the Egyptians..." But when Moses delivered God's message to his people, " They didn't heed to Moses due to their crushed spirit and their cruel bondage ." God then tells Moses, "Go speak to Pharaoh, King of Egypt, that he shall send away the children of Israel from his land." Pharaoh refused and was punished with the ten plagues. At each plague, Pharaoh promised to free the people if God removed the plague. But as soon as God removed the plague, "his heart was hardened" and he refused to let them go. Seven of the ten plagues are mentioned in this Parsha.
The first three plagues; Blood, Frogs and Lice, were brought forth by Aaron, while the other seven by Moses. Blood and frogs came about when Aaron hit the river with his staff. The plague of lice came when Aaron hit the earth and the lice came from the earth. The Egyptians worshipped the Nile, as it was their source of livelihood and prosperity. When God punishes the wicked, He punishes their gods first. This is why the plagues began with the Nile River. The reason Moses was not involved in bringing the first three plagues is because his life was saved by the river, when his mother placed him there out of fear that the Egyptians would kill him. Therefore he couldn't be the one to afflict the river with blood or with the plague of frogs which came from the river. Similarly, the earth hid the Egyptian who was killed by Moshe and saved him. Thus, he could not be the one to hit it and bring forth the plague of lice from the earth.
Our sages tell us that this is a lesson that one must be grateful and express gratitude for kindness done to them. Moses had to show his appreciation to the river and the earth which saved him. How much more so, must one express gratitude and thanks to God for giving them life and sustenance each day.
PARSHA SHEMOT Exodus 1:1-6:1
In Parshat Shemot we read about the birth of Moses and how God chose him to be leader of the Jewish people and to command Pharaoh to let the children of Israel out of Egypt (Mitzrayim). Moses parents, Amram and Yocheved, already had two children, Miriam and Aaron.
When Pharaoh ordered to throw every newborn boy into the river, Amram didn't want to have any more children and divorced his wife. Other Jews followed his lead and also divorced their wives.
Miriam, who was five years old, said to her father, "Your decree is even harsher than Pharaoh's! His decree affects only boys. But by not having any children, you are preventing girls from living too. Amram realized that his daughter was right and he remarried Yocheved. As a result, Moshe was born.
The name Miriam comes from two words " Mar " (bitter) and " Yam " (water). It alludes to the bitterness of the Jewish plight at the time of her birth, with Pharaoh's decree of drowning every baby boy.
When Yocheved gave birth to a boy, she was able to hide the baby for three months. Then she had to find a way to save him. The Torah tells us that she placed the child in a basket and put it by the river. Miriam stood from afar to see what would happen to her little brother.
Pharaoh's daughter, Bitya , came to bathe in the river and saw the basket. Although the basket was far from her, she stretched out her hand and God performed a miracle. Her arm "grew" so she could reach and retrieve the basket. When she opened the basket she found a baby crying. She said, "It must be from the Hebrew babies." She named the baby, Moshe ("to pull out"), for " from the water I have pulled him. "
Moses original name, which his parents gave him, was not Moses. Yet, the name Moses, given to him by Bitya , who saved his life, is the name which is mentioned in the Torah and by which God called him..
One of the reasons for this is that the name " Moses " also describes his great characteristic and special quality. The Midrash tells us that God chose Moses as the leader of the people of Israel because, while watching his father-in-law's flock, he displayed great concern for each individual lamb.
Whenever God's anger flared against His people, Moses stood steadfast to protect his people and to pull them out of every undesirable situation.
Thus, he is called by the name "Moses" - just as he was pulled out from his personal danger, so too Moses pulled out the Jewish people from all adverse situations throughout his 40 year leadership.
In Parshat Shemot we read about the birth of Moses and how God chose him to be leader of the Jewish people and to command Pharaoh to let the children of Israel out of Egypt (Mitzrayim). Moses parents, Amram and Yocheved, already had two children, Miriam and Aaron.
When Pharaoh ordered to throw every newborn boy into the river, Amram didn't want to have any more children and divorced his wife. Other Jews followed his lead and also divorced their wives.
Miriam, who was five years old, said to her father, "Your decree is even harsher than Pharaoh's! His decree affects only boys. But by not having any children, you are preventing girls from living too. Amram realized that his daughter was right and he remarried Yocheved. As a result, Moshe was born.
The name Miriam comes from two words " Mar " (bitter) and " Yam " (water). It alludes to the bitterness of the Jewish plight at the time of her birth, with Pharaoh's decree of drowning every baby boy.
When Yocheved gave birth to a boy, she was able to hide the baby for three months. Then she had to find a way to save him. The Torah tells us that she placed the child in a basket and put it by the river. Miriam stood from afar to see what would happen to her little brother.
Pharaoh's daughter, Bitya , came to bathe in the river and saw the basket. Although the basket was far from her, she stretched out her hand and God performed a miracle. Her arm "grew" so she could reach and retrieve the basket. When she opened the basket she found a baby crying. She said, "It must be from the Hebrew babies." She named the baby, Moshe ("to pull out"), for " from the water I have pulled him. "
Moses original name, which his parents gave him, was not Moses. Yet, the name Moses, given to him by Bitya , who saved his life, is the name which is mentioned in the Torah and by which God called him..
One of the reasons for this is that the name " Moses " also describes his great characteristic and special quality. The Midrash tells us that God chose Moses as the leader of the people of Israel because, while watching his father-in-law's flock, he displayed great concern for each individual lamb.
Whenever God's anger flared against His people, Moses stood steadfast to protect his people and to pull them out of every undesirable situation.
Thus, he is called by the name "Moses" - just as he was pulled out from his personal danger, so too Moses pulled out the Jewish people from all adverse situations throughout his 40 year leadership.