The opening possuk introducing shibud Mitzrayim is, “Vayokom melech chodosh asher lo yoda es Yosef”. The Gemorah in Mesechta Soteh cites a machlokes if it was actually a new king or if it was the original king who enacted new decrees.

In any case, it is impossible to imagine that he did not know Yosef who ruled for eighty years. Yosef’s impact on Mitzrayim was colossal and impossible to forget. Yosef achieved tremendous prosperity for the kingdom and spared them from utter devastation from the fallout of the famine. He engineered that the kingdom took possession of every subject and turned them into slaves of the king. Yosef orchestrated that Paroh was able to repossess every piece of land and deed them to the kingdom’s ownership. Yosef amassed all the gold and silver in the entire world and brought it to the Egyptian treasury. Yosef saved the entire population from certain death of starvation.

The Medresh Tanchuma relates that Paroh’s cabinet convened to legislate actions against the Jewish people. Paroh refused, claiming that their entire existence was thanks to the Jews; how could they turn against them. It is abundantly clear that Paroh absolutely did not want to harm Klal Yisroel at all. It was the ministers who harbored evil designs against them.

The Medresh continues that upon Paroh’s persistent refusal to go along with their intentions, they removed him from his throne and threw him into jail. For ninety days he steadfastly refused to align with them. His refusal was at the risk of his personal safety, and nevertheless he clung to his ideals. After ninety days, he finally relented and was reinstated to his original position of power.

One would think that now that he returned to power, although he felt compelled to go along with his cabinet, it would be somewhat reluctantly. Certainly, one would not expect him to take a leadership role in the persecution and the harassment of the Yidden. Yet, the Torah tells us that Paroh was the one who said, Hovo nischacmo lo”. He initiated the rollout of the system to begin the shibud.

This was an astounding turnabout. From merciful and compassionate and appreciative, Paroh turned into a sadistic murderer. This was all of his own volition. His evil knew no bounds! Even at the risk of losing everything and after the entire Mitzrayim was devastated from the makos, he stuck to his guns, against the opinions of his entire nation!

Rav Dessler explains that this is not a chiddush whatsoever. Possessing good character and a good heart is wonderful. But without yiras shomayim, a person is at risk the moment a nisayon appears on the horizon. Middos cannot stand up to combat desires and urges that arise.

Only one thing can stand against the yetzer hora and that is yiras shomayim. Avrohom Avinu declared regarding Avimelech, “Rak ein yiras Elokim”. Although they were righteous people, but the lack of yiras shomayim was their pitfall and the cause for sin.

Paroh should serve as our textbook for what can become of a decent person lacking yiras shomayim.

The Sefer Mesilas Yeshorim is the roadmap to acquire yiras shomayim. He developed a methodical process to reach this goal. Slow, careful study of it on a daily basis is the prescription to become a genuine yorei shomayim.

Can a tallis or tefillin be borrowed without permission?

One may borrow someone else’s tallis and tefillin without his permission. It can be assumed that the owner would allow another person to use his objects for the sake of a mitzvah. There are several exceptions to this rule: 1) If the owner is in the vicinity, he must be asked; his permission cannot be taken for granted. 2) The borrowed item can only be used temporarily. People generally do not agree to have their objects borrowed constantly. 3) The item may not be used by multiple people. Generally, if there is reason to think that the owner would not appreciate having other people use his objects, permission must be requested. For example, if the tallis or tefillin was stored in a secluded area, the owner may have an issue with other people borrowing his items.

[שו"ע יד, ד, ומשנ"ב יג; וראה שם, יד; ביאורים ומוספים דרשו, 27 ,28 ,29 ו־31]

Can seforim be borrowed without permission?

The above-mentioned halacha only applies to mitzvah objects that are used for a limited amount of time, such as daled minim, tallis or tefillin. Seforim, on the other hand, may not be used without permission. Since learning from a sefer is not restricted to a relatively short time, a person might hesitate to share his seforim for fear that they will get ruined. The poskim are critical of people who use other people’s siddurim, even in shul. However, siddurim which are left in large public areas--such as the Kosel Hama’aravi--may be used. It can be assumed that the owners left them there to be used by other people.

[שו"ע יד, ד, ומשנ"ב טז; ביאורים ומוספים דרשו 30 ,36 ו־37]

Is a garment that is partially owned by a non-Jew required to have tzitzis?

A shared garment is required to have tzitzis. This halacha applies even if one of the owners is exempt from tzitzis (e.g. a woman or non-Jew). In such a case, however, a brocha is not recited. If the partner is a child, some poskim say that a brocha may be said. Both partners must agree to the terms of their partnership; if one partner does not agree to have the other use the garment or attach tzitzis to it, his wishes must be respected and it is forbidden to wear it. If one affixed tzitzis and recited a brocha in this case, the brocha is a brocha levatolah and he is considered a gazlan.

[שו"ע יד, ה, משנ"ב יז-יח, וביה"ל ד"ה טלית; ביאורים ומוספים דרשו, 39]

- Yesterday's Limud -