Yitzi's Parshah Preview-Beshalach

This week’s Parsha Preview is co-dedicated to the refuah of Menachem Mendel Ben Faigie Ruchel, Yocheved Bat Leah, Simcha Bat Mazel, Ofek Ben Tali, Shimon Ben Miriam, Sara Bat Hodda, Avraham Moshe Ben Miriam Tova, Baruch Kalman ben Leiben Jacobs and Kyla Chaya Bat Sarah Polson may Hashem grant them all a speedy recovery and a complete healing.

Once again, you can have this Parshah Preview dedicated in honour or memory of a loved one, you can ask for a refuah or simply acknowledge a milestone. It does not cost a thing all you have to do is ask.

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Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:

Maureen Landy

“Ad Meyah Vesrim Shannah”

Beshalach

Exodus 13:17-17:16

Candle Lighting in Toronto 5:06 P.M.

Candle Lighting in Thornhill 5:06 P.M.

Shabbat Shira

Tu Beshvat

Main characters of this week’s Parsha

Moses

Miriam

Joshua

After Pharaoh sent the Israelites from his land, Hashem did not allow them to take the most direct route to the Promised Land, fearing that any confrontation would then frighten the Israelites, causing them to return to Egypt via this short route. Instead Hashem had them take a longer more circular route through the desert, leading them with a pillar of cloud during daytime and a pillar of fire after dark. Hashem then commanded the Israelites to backtrack and encamp along the Red Sea. They would thus appear to be hopelessly lost, which would prompt the Egyptians to pursue them. The Israelites followed these instructions, and, indeed, the Egyptians armies set out after the "lost" and cornered Israelites.

The Israelites noticed the approaching Egyptian armies, and they panicked. "Is it because there are no graves in Egypt that you have taken us to die in the desert?" they wailed at Moses. "Don't be afraid," Moses reassured. "Stand firm and see Hashem’s salvation that He will wreak for you today . . . Hashem will fight for you, and you shall remain silent."

Hashem instructed Moses, "Speak to the children of Israel and let them travel!" Hashem told Moses to stretch out his staff over the sea and divide it, and the Israelites should then proceed through the split sea. "And the Egyptians shall know that I am Hashem, when I will be glorified through Pharaoh, through his chariots, and through his horsemen." Meanwhile, the pillar of cloud that normally led the Israelites moved to their rear, insulating the Israelites and plunging the Egyptian camp into darkness. Moses stretched out his staff and the sea divided, and the Israelites walked on the seabed, on dry land. The Egyptians quickly pursued them into the sea. (The Midrash relates that when the Israelites reached the Red Sea, it did not automatically part. The Israelites stood at the banks of the sea and wailed with despair, but when Nahshon Ben Aminadav entered the waters. Once he was up to his nose in the water, the sea parted in his merit.

Moses stretched his hand over the sea and the waters that had been standing like walls now fell upon the Egyptians, drowning them all. Moses then led the Israelites in song, praising Hashem for the wondrous miracle that had transpired. Miriam, Moses' sister, then led the women in song and dance, with musical accompaniment. They sang the song of Az yashir-This is why this Shabbat is known as “Shabbat Shira”. The Israelites traveled on in the desert, journeying three days without encountering water. They then arrived in Marah, where there was water—but bitter water. Moses miraculously sweetened the water.

One month after the Exodus, the Israelites' provisions ran dry. They complained to Moses, mentioning nostalgically "the fleshpots of Egypt," that they left behind. Hashem responded that He will rain down bread from heaven in the mornings, and meat will be provided every night.

The meat, in the form of quails, appeared in the evening and covered the Israelite camp. In the morning, bread – called manna – fell from heaven, encased between layers of morning dew. Moses told the Israelites to gather one omer (a biblical measure) of manna per household member every day. Miraculously, no matter how much manna one picked, he arrived home with precisely one omer per head. Furthermore, Moses commanded the Israelites not to leave any manna over from one day to the next. Some disregarded this instruction, and next morning found their manna worm-infested. On Friday everyone gathered two omers. Moses explained that the second portion was to be prepared and set aside for Shabbat—when no manna would fall. The midrash tells us that the manna fell in distance from their homes based on the individuals righteousness. The closer to their dwelling place the holier the individual. The manna could also assume the taste of any dish the consumer wished. Again some disregarded Moses' directive, and went out pick manna on Shabbat. Hashem was angered by this disobedience. Hashem instructed Moses to take a jar of manna and place it in the (yet to be constructed) Tabernacle, as a testament for all future generations.

The Israelites journeyed further and as they arrived in Rephidim their drinking water ran out again. The Israelites complained, and Hashem instructed Moses to smite a certain rock with his staff. Water came pouring out of the rock and the people drank. The Amalekites then came and attacked the Israelites. Moses directed his student Joshua to assemble an army and battle Amalek. Joshua did so, and the Israelites were victorious—aided by Moses' prayer atop a mountain. Hashem told Moses to record in the Book that He will "surely erase the memory of Amalek from under the heavens."

Number of Mitzvot in this week’s Parsha: 1

Mitzvah of lo Tasseh (Negative Commandment)

“Not to walk outside the city boundary on Shabbat” (Exodus. 16:29)

“See that God gas given you the Shabbat, and therefore He gave you bread for two days on the sixth day; every person must remain where he is, one may not leave his designated place on the seventh day.”

A strict reading of this text could lead to the view that one should not leave one's house on Shabbat. However, the Talmud interprets the passage as meaning only that one should not travel far from one's residence on Shabbat (b. Eruvin 51a).

Rabbinic tradition established clear limits to such travel: within a city one could go any distance, whereas beyond city limits one could go two thousand cubits amot (about three quarters of a mile). This was the measurement used in the desert of the camp of the Israelites.

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If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat

Yitzchak Alloul

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Yitzi’s Parshah Preview- Bo

This week’s Parsha Preview is co-dedicated to the refuah of Menachem Mendel Ben Faigie Ruchel, Yocheved Bat Leah, Simcha Bat Mazel, Ofek Ben Tali, Shimon Ben Miriam, Sara Bat Hodda, Avraham Moshe Ben Miriam Tova, Baruch Kalman ben Leiben Jacobs and Kyla Chaya Bat Sarah Polson may Hashem grant them all a speedy recovery and a complete healing.

Once again, you can have this Parshah Preview dedicated in honour or memory of a loved one, you can ask for a refuah or simply acknowledge a milestone. It does not cost a thing all you have to do is ask.

Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:

David Soberano

Seymour Stein

“Ad Meyah Vesrim Shannah”

Bo

Exodus 6:2-9:35

Candle Lighting in Toronto 4:57 P.M.

Candle Lighting in Thornhill 4:57 P.M.

Main characters of this week’s Parsha

G-d

Moses

Aaron

Pharaoh

The last three of the Ten Plagues are delivered on Egypt: a cloud of locusts devours all the crops and vegetation; a solid, obvious darkness cloaks the land; and all the firstborn of Egypt are killed at the stroke of midnight of the 15th of the month of Nissan.

G-d orders the first mitzvah to be given to the people of Israel: to establish a calendar based on the monthly renewal of the moon. The Israelites are also instructed to bring a "Passover offering" to G-d: a lamb or kid is to be slaughtered and its blood sprinkled on the doorposts and lintel of every Israelite home, so that G-d should bypass these homes when He comes to kill the Egyptian firstborn. The roasted meat of the offering is to be eaten that night together with matzah (unleavened bread) and bitter herbs.

The death of the firstborn finally shatters Pharaoh's opposition and he literally forces the Children of Israel from his land. So hastily do they depart, there is no time for their dough to rise, and the only food they take along are unleavened. Before they go, they ask their Egyptian neighbors for gold, silver and garments, draining Egypt of its wealth.

The Children of Israel are commanded to sanctify all firstborn and to observe the anniversary of the Exodus each year by removing all leaven from their possession for seven days, eating matzah, and telling the story of their deliverance to their children.

They are also commanded to wear tefillin on the arm and head as a reminder of the Exodus and their resultant commitment to G-d.

Food for further thought……….

Why do we eat matzah? Is it simply to remember how G-d saved us during the events of Yetziat Mitzrayim (leaving Egypt)?

Answer to last weeks Parsha Va’era

As the chosen redeemer of the Jewish people, what was Moshe’s job description? History refers to Moshe as “Our Teacher.” However, an analysis of Moshe’s relationship with the Jewish people reveals a far more exacting and detailed job description.

Was Moshe more than just a teacher?

Moshe's mission started at the Burning Bush when G-d said to him, "Go to Pharaoh and take the Jews out of Egypt." (3:10). For all intents and purposes, that was it for the job description. The interview was over, and Moshe had the job. Moshe was supposed to go to Pharaoh, and take the Jews out. That was it. What Moshe was supposed to say to Pharaoh and how he was to take the Jews out of Egypt were not explained. In fact, the only reason G-d continued talking to Moshe and gave him a bag of tricks with which to impress Pharaoh and the enslaved Jews was because Moshe began to question G-d. Had Moshe simply said, "OK, thank you!" off he would have gone to Egypt! What would have happened if Moshe had not questioned G-d? How different would the story of the Exodus have been?

I believe that an analysis of Moshe's exchange with G-d at the end of last week's Parsha, and G-d's answer to Moshe that continues in this week's Parsha reveals the answer.

In last week's Parsha it was decided that Moshe and Aharon would go to Pharaoh and tell him to let the Jews leave Egypt. As the Torah records, the confrontation did not go well and instead of the Jews being set free Pharaoh made their lot worse. The Jewish overseers verbally assaulted Moshe for making things worse and Moshe then complained to G-d. "Why have You done evil to this people, why have You sent me?"

There are two classic approaches to understand Moshe's question.

1. Moshe challenged G-d's justice. In his fervor and concern over the plight of the Jewish people, Moshe allowed himself the right to question G-d's judiciousness.

2. Moshe did not challenge G-d's judiciousness. Moshe was reflecting back on his own obvious inadequacies. Clearly, G-d's judiciousness could not be questioned. "G-d is a Rock and all His ways are just and perfect." However, G-d is limited by the actions of humans.

Whenever G-d works through a human agent, there is the possibility of that agent messing up. If the human agent sins, or chooses to go against G-d's instructions, the original plan will not work. The result will of course be the same because G-d has unlimited resources with which to accomplish his intended goal. However, the original plan involving the human agent and allotted time schedule would have to be changed. Therefore, when the plan did not work as Moshe thought it would it was because Moshe was not worthy of being the medium through which G-d's power would be miraculously revealed.

G-d's response to Moshe must be analyzed in relation to both possible explanations of Moshe's complaint. According to Rashi, G-d immediately compared Moshe's questioning of either his own inadequacy or G-d's judiciousness to Avraham's unquestioning belief and loyalty. "Although I promised Avraham that his future children would come through Yitzchak, Avraham did not question Me when I told him to sacrifice Yitzchak. Yet, “you now question my methods" (Rashi 6:1)

Rashi's presentation of G-d's opening response easily follows the first of our possible explanations of Moshe's complaint. G-d was criticizing Moshe for questioning G-d's judiciousness by contrasting him with Avraham's absolute belief and trust in G-d. "Just as Avraham did not question My methods so too you should not question My methods."

In this week's Parsha, G-d continued his critique of Moshe's lack of trust. "In fact, Avraham had more reason to question My methods than Moshe. It was to Avraham that I had promised that Yitzchak would father a nation of children who would inherit the land of Canaan. Avraham lived to see two grandchildren and no more. He never lived to see the fulfillment of the promise. However, you Moshe are standing on the threshold of redemption. You are to be the fulfillment of My promise to Avraham, Yitzchak, and Yaakov. What right do you have to question My judiciousness!" (Rashi, 6:2,3,4) However, according to the second explanation of Moshe's complaint, G-d's response does not seem to address Moshe's question. If Moshe was questioning his own inadequacies as the human agent and not G-d's judiciousness, how did the comparison with Avraham answer Moshe's doubts? If anything, it lent credence to Moshe's own sense of inadequacies. "Yes, You are absolutely right! I am inadequate. I am lacking in trust and belief. I am not an Avraham a Yitzchak or a Yaakov. They would have been deserving of revealing Your greatness in the world. I, as my own question reveals, am not worthy! Didn't I tell You to send someone else!"

The truth is that the comparison to the Forefathers was the perfect answer to Moshe's proclaimed inadequacy. Regardless of why, G-d had chosen Moshe to do the job. He was the one. Had G-d wanted to, He would have chosen someone else.

The truth is that Moshe was the perfect person for the job for the very reasons that he appeared to be inadequate. G-d wanted a human agent who on his own could not have possibly gotten the job done. Therefore, it would be clear to the world that G-d was the One Who had taken the Jews out of slavery and no one else.

Moshe was to one day be proclaimed by G-d as "the most humble of all men to have ever lived." However, there are times when humility is a weakness rather than a strength. Humility that recognizes ability but avoids arrogance is a virtue. Humility that denies ability and responsibility is a weakness. In last week's Parsha, G-d would have killed Moshe if not for Tziporah's quick intervention. This shows that G-d was prepared to pull the plug on Operation Moses if Moshe proved to be inadequate. Had that happened, we most likely would have never heard about Moshe's miraculous birth, development, and demise. Instead, the story of the Exodus would have had a different set of players and events. The result would have been the same. The Jews would have been freed and G-d's greatness would have been revealed. Therefore, it was incumbent upon Moshe to accept that he was the chosen Redeemer, whether he understood it or not, whether he wanted the job or not. The same could be said of Megillat Esther, Esther is reluctant to go King Achashverosh. Mordechai intercedes and tells Esther, if it is not you who pleads our case another will be chosen and you will have lost the merit to defend the Jewish people.

When Moshe confronted G-d by questioning his own adequacy for the job of Redeemer, he questioned G-d's methods. Moshe was not ignorant of his own actions. Moshe knew whether he had sinned between the time he was given the job and the time he stood before Pharaoh. He had not! The one sin of not giving his son a Brit Milah had been dealt with. Therefore, Moshe should have proceeded with absolute confidence that what he was doing was playing a role in a script that had been carefully scripted by G-d. Regardless of his questions and doubts, G-d was in charge.

G-d compared Moshe to Avraham, Yitzchak, and Yakov because they epitomized trust. Regardless of why Moshe questioned G-d's plan, it reflected a lack of trust in G-d's handling of the operation. True, Moshe was to be the most humble of all men, however, G-d wanted to make sure that his humility was a virtue and not a weakness.

Had Moshe accepted the job from the very beginning without questioning his own inadequacy or his trust in G-d, the story of the Exodus would have been far more profound and revealing. Moshe would have gone directly to Pharaoh, told him that G-d had sent him with the message, "Let My people go!" and Pharaoh would have said "Yes, go!" That would have been it! No plagues, no other miracles, just a simple go! That would have been the greatest miracle of all. It would have been the manifestation of the G-d who sets limits to the world and has absolute control over all things, including the actions of humans. When it was the time for redemption and the end of slavery Pharaoh would have let the Jews go! It would have revealed that the enslavement was for a reason and that G-d was the absolute ruler of all things including time and circumstance. Instead, Moshe argued with G-d and questioned His methodology necessitating a bag of tricks and miracles to reveal G-d's greatness.

If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat

Yitzchak Alloul

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http://www.facebook.com/events.php?ref=sb#/event.php?eid=235642405002&index=1

Yitzi’s Parshah Preview-Va’eira

This week’s Parsha Preview is co-dedicated to the refuah of Menachem Mendel Ben Faigie Ruchel, Yocheved Bat Leah, Simcha Bat Mazel, Ofek Ben Tali, Shimon Ben Miriam, Sara Bat Hodda, Avraham Moshe Ben Miriam Tova, Baruch Kalman ben Leiben Jacobs and Kyla Chaya Bat Sarah Polson may Hashem grant them all a a speedy recovery and a complete healing.


Join my blog @
http://parshapreview.blogspot.com or
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Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:
Amram Benquesus
David Bitton
Lana Goldrich Bobrowsky (My Lovely Niece)
Zaron Michael Frumin
“Ad Meyah Vesrim Shannah”


Va'eira
Exodus 6:2-9:35
Candle Lighting in Toronto 4:48 P.M.
Candle Lighting in Thornhill 4:48 P.M.
Rosh Chodesh Shevat will take place Friday Night January 15 and Saturday January 16, 2010.

Main characters of this week’s Parsha
Hashem (G-d)
Moses
Aaron
Pharaoh



Hashem (G-d) reveals Himself to Moses. Employing the "four expressions of redemption," He promises to take out the Children of Israel from Egypt, deliver them from their enslavement, redeem them and acquire them as His own chosen people at Mount Sinai; He will then bring them to the Land He promised to the Patriarchs as their eternal heritage.

Moses and Aaron repeatedly come before Pharaoh to demand in the name of G-d, "Let My people go, so that they may serve Me in the wilderness." Pharaoh repeatedly refuses. Aaron's staff turns into a snake and swallows the magic sticks of the Egyptian sorcerers. Hashem (G-d) then sends a series of plagues upon the Egyptians.

The waters of the Nile turn to blood; swarms of frogs overrun the land; lice infest all men and beasts. Hordes of wild animals invade the cities, a pestilence kills the domestic animals, painful boils afflict the Egyptians. For the seventh plague, fire and ice combine to descend from the skies as a devastating hail. Still, "the heart of Pharaoh was hardened and he would not let the children of Israel go; as Hashem (G-d) had said to Moses."

Food for further thought……….

As the chosen redeemer of the Jewish people, what was Moshe's job description? History refers to Moshe as "Our Teacher." However, an analysis of Moshe's relationship with the Jewish people reveals a far more exacting and detailed job description.

Was Moshe more than just a teacher?

Answer to last week’s question in weekly reading (parsha) Shemot
A man from the House of Levi had taken a daughter of Levi as his wife. (Exodos- (Shemot 2:1)

As the Talmud explains, the man from the House of Levi was Amram, the Torah leader of his generation, and the daughter of Levi had been none other than Jocheved (Yocheved), to whom he had been previously married. While married, they had given birth to Aaron and Miriam, but once Pharaoh decreed that all children born male were to be killed, Amram divorced his wife to avoid the issue on the whole, and the rest of the men of is generation followed suit.

So, why did Amram remarry Jocheved (Yocheved), if Pharaoh’s decree had still remained undone?

As the Talmud further explains, Miriam, his daughter had persuaded him to do so, arguing that having no children at all was a superior decree against the Jewish people than Pharaoh’s decree against only the male babies (Sotah 13a). And, as a result of Amram’s action, the rest of the men remarried their wives as well.

The result of this fateful reversal of opinion? The savior Moshe was born to lead us out of Egypt.

What happened in Egypt was not the last time the Jewish people considered national suicide. It happened again in Roman times as well:

From the day that a government has come into power which issues cruel decrees against us, forbids the observance of the Torah and mitzvot, and does not allow us to enter into the “week of the son” (according to another version, “the salvation of the son”), we ought to not marry and have children, so that the seed of Avraham Avinu could come to an end by itself. However, let Israel go their way, for it is better that they should err in ignorance than presumptuously. (Bava Batra 60b)

But, once again, the average Jew stood in the way of such a catastrophic national decision, for, though the enemies of the Jewish people are many, they come and go. However, the Jewish people must go on. They are eternal, and as Mark Twain himself observed, they just don’t seem capable of extinction, though many nations have made concerted efforts to prove history wrong.

Call it faith, faith in the Jewish people’s ability to ascend above even the worst crises in order to survive. Even though the Holocaust did not affect every Jew, it affected enough Jews, and in enough extreme ways, that it could have easily resulted in the fading out of the Jewish people over the next few decades, G-d forbid.

However, instead, we rebuilt. Children born during the Holocaust, often at great risk, became some of the most important builders of the next generation, working on reversing what the enemy had tried to carry out. Hence, rather than fade away, we returned to strength, and became even more influential than before, even re-building an ancient homeland and making possible the return of exiles to holy soil for the first time in thousands of years.

It baffled Mark Twain in his time. “What is the secret of their immortality?” he asked, and if he knew the answer, he didn’t tell. However, according to Kabbalah, it is called Raza d’Mehimnusa—(the Mystery of Faith), as in, the secret basis of Jewish faith. Most Jews are probably not even aware of it, or even sense it.

Some refer to it as the “Jewish Spark”, that tiny Jewish spark within each Jew that can’t be extinguished as long the person is alive. Indeed, it is responsible for bringing Jews back from the brink of spiritual destruction, often as the result of some of the most bizarre of conditions that we call Hashgachah Pratit—Divine Providence.

You can call it that, because, essentially, it means the same thing as Raza d’Mehimnusa, except that the latter sounds more Kabbalistic, as it should. For, it is the basis of the faith that drives the Jewish people until this very day, not to mention one of the deepest of concepts known to man, rooted high up in the Sefirot. And, because it originates so high up, it connects even the humblest of Jews to the highest and most eternal heights, of all of existence.

This is, in truth, the greatest service and pleasure before Him, may His Name be blessed. There is nothing higher than when someone withstands an awesome test like this, entering in peace (for the sake of Heaven, and he his fitting for this) and leaving in peace, as the Zohar says (Bo 34a): “It is fitting for a man to understand good and to understand evil, and return to good. This is the Mystery of the Faith.” (Sha’arei Leshem, p. 342)

It means the same thing. Look how easy it is, in every generation, for the non-Jewish population to lose itself in the here-and-now. Certainly Jews who assimilate into such cultures can act the same way, but even still, after it is all said and done, on some level, there seems to be a difference. He or she may burn themselves out chasing materialism, but on some level, they see the ridiculousness of doing so.

That is a function of the inner core of a Jew that ascends to the highest of heights and it cannot be destroyed. It can be covered over so deep that a Jew can lose all sense of Jewish consciousness, but given the right moment, the right opportunity, and the right exposure to the truth of Torah, within a short period of time, he or she can open up and return.

The stories of how totally secular Jews became totally committed Jews, abound. And, they are incredibly fascinating stories, because they could only have occurred if Divine Providence was involved in making them take place. So many “coincidences” had to have happened to make the stories occur, and teshuvah possible, and without God, most of them would not have been possible.

Which brings up another aspect of the mystery:

It is the Mystery of Faith, and what is it? "God is one, and His Name is one." God is one: "Hear O Israel, the Lord our God, the Lord is one" is one yichud, and “Blessed be the Name of His glorious kingdom forever” is the other yichud, so that His Name can be one. (Sha’arei Leshem, p. 87)

The Leshem (Rabbi Elyashiv-1841 to 1925) is talking about two aspects of the reality of God, the upper one and the lower one. In the upper world, there are no questions about who God is, or that He controls everything. The first verse of the Shema refers to that level, during which we proclaim the sublime unity of God. Even people who do not believe in personalized Divine Providence may still believe in this level of God’s reality.

However, “Blessed be the Name of His glorious kingdom forever,” the second verse of the Shema, refers to the world in which we live, a world that often conceals the hand of God, especially to those who do not care to see it. Even for the devout believer, it can be difficult to see the hand of God in every aspect of daily life, since life is so distracting, and nature, so all pervasive. However, when a Jew acts in a way that expresses his belief in a future that may seem lost, he projects, onto the world, the unity of God. For, a person who does not believe in God, or in His involvement in the affairs of man, will not act nobly because of a rare possibility that everything, in spite of all the evidence to the contrary, will turn out okay in the end. It is just not worth the extra self-sacrifice, and therefore, most people do not make it.

However, if a person does believe in Divine Providence, and acts with hope even when all seems lost, he tells the world that he believes that God, Who runs every aspect of history, is always making everything work out for the best. He brings the reality of the Shema down into everyday life.

Some of the most dramatic accounts of such a projected belief, at least in the Talmud, involve the deaths of the Ten Martyrs, about whom we read and cry over on Yom Kippur and Tisha B’Av. Say the Shema as one is being raked with hot combs, as Rebbi Akiva just before his death? Even his own students were amazed at Rebi Akiva’s spiritual fortitude at such a torturous moment (Brochot 61a).

Carry on religious discourses with a daughter and students, as fire consumes one’s body and the Torah Scroll in which he was wrapped? His faith even overwhelmed the Roman executing him, who sacrificed his own life in the end just to convert to the religion of the great rabbi (Avodah Zarah 18a). You never know just how great an impact your faith can have on others.

That is the Jewish way. That is the way of the Raza d’Mehimnusa, or the “Jewish Spark”, or whatever you want to call it. It is also the source of our survival over three millennia of death and suffering, which would have been enough to wipe out any other people, and certainly the will to survive. Even extremely secular Jews exhibit some aspect of it, on some level, though it may be hard to see at first, and they have no idea what it is.

And now, as history turns a very dramatic corner, and the Jewish people are being forced once again to re-think their lives of the last several decades, it is causing some to wake and re-discover their hidden, inner Jewish core. It is causing some to tap into, once again, the thread of light that unites them to the worlds about, and most important of all, to the Master of the Universe Himself.

In fact, when the Torah speaks about circumcising the hearts of the Jewish people at the end of history, and of turning our hearts of stone back into hearts of flesh once again, it is talking about this. It is talking about making events occur that will reach to the very core of every Jew, cutting through layers of confusion and distraction, sensitizing the Jew to his root, to his spiritual root, in ways never thought possible, making redemption relevant to him or her as well.

It happened in Egypt at the beginning of our history, and it is happening again now at the end of our history. And, for the person who realizes this in advance and works with it now, the process of development and redemption comes much easier, and much quicker.

If you would like to be added to my email list please reply to yvalloul@gmail.com with the words add in the subject line. If you want your name removed please reply to yvalloul@gmail.com with the word delete in the subject line. Why are you receiving this e-mail? At one time or another we were in contact. Please keep in mind that I am doing this to disseminate Torah. If you do not wish to receive this email I will remove your address immediately. Please forward this email to your friends.

If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Yitzi’s Parshah Preview-Shemot

This week’s Parsha Preview is co-dedicated to the refuah of Menachem Mendel Ben Faigie Ruchel, Yocheved Bat Leah, Simcha Bat Mazel, Ofek Ben Tali, Shimon Ben Miriam, Sara Bat Hodda, Avraham Moshe Ben Miriam Tova, Baruch Kalman Ben Leiben Jacobs and Kyla Chaya Bat Sarah Polson may Hashem grant them all a complete recovery very soon.

This week’s Parsha Preview is also dedicated to my Paternal Grandmother “Mazal Bat Mordechai” on the occasion of her Yartzeit may her Neshema have an aliyah.


Join my blog @ http://parshapreview.blogspot.com or
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Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:

Michael Perez
Eve Potok

“Ad Meyah Vesrim Shannah”

Shemot
Exodus 1:1 - 6:1
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Shabbat Mevorchim (Blessing of The New Moon)
Molad for Shevat is Friday January 15, 2010 1:43 P.M. and 11 Chalakim Jerusalem Time. Rosh Chodesh Shevat will take place Saturday Night January 16 and Sunday January 17, 2010.

Welcome to the Book of Exodus-Shemot

Main characters of this week’s Parsha
Shifrah (This is an Egyptian alias for Jocheved)
Puah (This is an Egyptian alias for Miriam)
Amram
Bityah
Aaron
Pharaoh
Jethro
Zipporah


The Children of Israel proliferate in Egypt. Defenseless by their growing numbers, Pharaoh enslaves them and orders the Hebrew midwives, Shifrah and Puah, to execute all male babies at birth. When they do not comply, he commands his people to throw the Hebrew babies into the Nile.

A child is born to Jocheved (Yocheved), the daughter of Levi, and her husband, Amram, and placed in a basket on the river, while the baby's sister, Miriam, observes from afar. Pharaoh's daughter (Bityah) saves the boy, raises him as her son, and names him Moses.

As a young man, Moses leaves the palace and realizes 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 (Yitro) daughters, marries one of them - Zipporah - and becomes a shepherd of his father-in-law's flocks.

G-d appears to Moses in a burning bush at the foot of Mount Sinai and instructs him to go to Pharaoh and demand: "Let My people go, so that they may serve Me." Moses' brother, Aaron, is appointed to serve as his spokesman. In Egypt, Moses and Aaron gather the elders of Israel to tell them that the time of their redemption has come. The people believe; but Pharaoh declines to let them go, and even increases the suffering The Children of Israel.

Moses returns to G-d to protest: "Why have You done evil to this people?" G-d promises that the redemption is close at hand.

Food for further thought……….

A man from the House of Levi had taken a daughter of Levi as his wife. (Exodos- (Shemot 2:1)

As the Talmud explains, the man from the House of Levi was Amram, the Torah leader of his generation, and the daughter of Levi had been none other than Jocheved (Yocheved), to whom he had been previously married. While married, they had given birth to Aaron and Miriam, but once Pharaoh decreed that all children born male were to be killed, Amram divorced his wife to avoid the issue altogether, and the rest of the men of is generation followed suit.

So, why did Amram remarry Jocheved (Yocheved), if Pharaoh’s decree had still remained intact?

Answer to last week’s question in weekly reading (parsha) Vayichi
This week's weekly reading (parsha), Vayechi, begins: "And Jacob (Yaakov) lived in the land of Egypt seventeen years, and the days of Jacob (Yaakov) was, the years of his life, one hundred and forty seven years. [47:28]"

What is the significance of the 'days' and the 'years' of his 'life?' Furthermore, why does the passage (passuk) use the singular: "the days of Jacob (Yaakov) was" as opposed to the plural that "the days of Jacob (Yaakov) were?"

Back in last week's weekly reading (parsha), when Pharaoh saw Jacob (Yaakov), he exclaimed in surprise: "What are the days of the years of your life? [47:8]" Jacob (Yaakov) responded in a surprising, seemingly 'sullen' way. "The days of the years of my sojourn have been one hundred and thirty years. Few and deficient were the days of my life's years and they never reached the days of the years of my forefather's lives. [47:9]" Once again, 'days', 'years' and 'life' figure prominently.

The Malbim (Meir Leibush ben Yehiel Michel Weiser 1809-1879) offers a beautiful explanation. He writes that 'years of life' connote good, peaceful, successful years. Pharaoh, unaware of the nuance of his question, asked Jacob (Yaakov) about the years of his life--the years that he had the peace of mind to serve G-d (Hashem) in a fitting, wholesome way.

Jacob (Yaakov) responded, pointing out the difference between years of sojourn and years of life. "I've sojourned on this earth for one hundred and thirty years," he told Pharaoh, "but in terms of what I've actually accomplished, the years of my 'life', they've been few and deficient compared to my forefathers."

Rabbi Shimon (Simon) Schwab (December 30, 1908—February 13, 1995) builds on this theme in his explanation of our passage (passuk). “Jacob (Yaakov) lived in the land of Egypt seventeen years." Those years were alive. Not only were they alive, but they now allowed him to reflect back upon his life and see it from a totally new perspective. Reunited with his beloved Joseph (Yosef), seeing all of his sons living together in brotherly harmony, he understood that even the difficult years of his life, those years of sojourn, were true years of his life.

The Talmud (Pesachim 50A) teaches that in this world, when a good event occurs we pronounce the blessing of "Hatov umaitiv--He is good and does good." When a 'bad' event occurs we pronounce the blessing of "Dayan Emet--He is the true Judge." However, in the next world we will only pronounce the blessing of Hatov umaitiv--He is good and does good." We will recognize that every event was actually good.

That was the level that Yaakov reached in his final years. The "days of Jacob (Yaakov) was the years of his life", those days of travail where he thought he was distant from G-d (Hashem), he now understood that they were the days of his life. It was the composite of all his years that formed the tapestry of life.

The Ohr HaChaim (Chaim ben Moses ibn Attar was a Talmudist and kabbalist; born in Mequenez, Morocco, in 1696; died in Jerusalem July 7, 1743. He was one of the most prominent rabbis in Morocco) writes that the name Israel (Yisrael), as opposed to Jacob (Yaakov), was used when he was in a lofty, uplifted state. As such, once Jacob (Yaakov) reached this Olam Habah (World to Come-Garden of Eden) state in this world, "and the days of Jacob (Yaakov) was the years of his life," the next passage (passuk) tells us that "the days of Israel (Yisrael) were drawing close to death." He had reached the level of Israel (Yisrael).

Although that is a level that we will only attain with the advent of Moshiach (Messiah), Jacob (Yaakov) did reveal the key through which to reach that time.

"And Jacob (Yaakov) called his sons and told them: 'gather and I will tell you what will occur in the end of the days'. [49:1]" Rashi explains that Jacob (Yaakov) wanted to reveal the time when Messiah (Moshiach) would come but G-d (Hashem's) presence left him, rendering him unable to reveal that information. The Zohar writes that Jacob (Yaakov) did actually reveal that which needed to be revealed. Some explain this to mean that Jacob (Yaakov) told them to gather…
Become one group, have unity and then, the same way that that propelled me into a state of the World to Come, it will also propel you as a nation into the stage of heaven on earth--the coming of the Messiah (Moshiach).

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Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul