Pharaoh In Pajamas In The Middle Of The Night

IN HONOR OF MY PARENTS YAACOV AND SHOSHANA ROZA MATMON z'l

Parshat Bo

candle lighting 4:30 Shabbat ends 5:34 January 11, 2019 Shevat 6, 5779

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WANT A 30 SECOND QUICK D'VAR TORAH TRY READING EACH SEGMENT OF OUR HIGHLIGHT SECTION

1)Why did some Jews perish in the plaque of darkness? (second portion of highlight section)

2)What was the very first commandment of the Torah? (4th portion)

3)Why is the seder nights of the holiday of Pesach so important to keep? (4th portion)

4)Why were the Israelites instructed not to leave their homes on the night of the plaque of darkness? (5th portion)

In This Issue

Pharaoh In Pajamas In The Middle Of The Night

The Steipler Gaon would often repeat this story, reminding us to be cautious with our time and not to get sidetrack by the glitter and lights that society is teaching us to follow. There is a lot that we can accomplish .... Read more...

Zera Shemshon

For a zechus of finding the right match/zivug and success for Ella Rochel bas Larisa and the success of the entire Klal Yisrael, Amein!... Read more...

The Light of the Plaque of Darkness

What's the reason that "darkness" was one of the ten plagues? Rashi, one of the main commentaries on the Torah, mentions that there were Jews who weren't worthy of leaving Egypt and died during the plague of dark ... Read more...

Parsha Highlights

The Rise and Fall of the Great Pharaoh

This article was constructed with the help of either writings, lectures or shiurim of Rabbis Henoch Liebowitz zt'l, Elimelech Biderman, Gadalya Schor zt'l, Yosef Kalatzky, Menachem Liebtag, Asher Hurzberg, Dovid Sacks, Yossi Bilus

A royal family thought of a way to have some entertainment. Some fortunate people possess a certain cruelty that stems from arrogance and forgetting who really butters their bread. They look down at the meek and despondent. The princes and princesses were bored and began to toy with the poor unfortunate people in their city. Their servants would go to a faraway city, and randomly choose a pauper for the game. The servants would offer the pauper good wine and bring him to the palace in a drunken stupor. He would awaken in a beautiful room, people were bowing down to him, treating him as though he was the king. The closet was stocked with royal clothing and they told him that he was the king. This was all a comedy for the royal family, and the pauper wasn't aware of what was going on.

The pauper would think, "I'm just a pauper; why are people bowing down to me, treating me like I'm the king? This must be a dream." But after some days, he would come to a different conclusion. He'd say that, "I really am a king; I only dreamed that I was once a pauper."

As "king," he was permitted to buy anything he wanted, and he would live several days with wealth and luxury. But then, the day would come when they would give him good wine to drink once again, and then they would return him to his hometown in a drunken stupor. The game was over.

Once, a clever pauper was chosen for the ordeal. He knew he wasn't born to royalty, and he didn't let himself be fooled: "I am a pauper, and what's happening to me doesn't make sense!" He befriended one of the officials, gave him a lot of money, and asked him to reveal the secret of what was going on.

The friend said, "Eventually, you will be served good wine. When you're asleep, they will put you on a wagon and bring you back to your hometown; back to your poverty as before."

The pauper realized that he wouldn't be enjoying this honor and wealth forever, so he began sending precious stones and jewelry out of the country. He also hired contractors to build him a house across the border.

The day the game was over finally arrived. They gave him good wine to drink, and as he slept, he was returned to his hometown. But he was prepared for that moment. He crossed the border, to where he sent his wealth, and lived there comfortably for the rest of his life. He said, "In the palace, I was pretending to be rich. Now I am truly wealthy."

The nimshal-lesson is: We are here temporarily; we will not be in this world forever. There will come a time when we will leave this world. Therefore, instead of investing in this world, instead of believing in this materialistic world, instead of worshiping the wealthy, G-d should be front and center in one's life. The wise invest in Torah and mitzvot, so they will have wealth and luxury in the next world.

The Bet Avraham of Slonim zt'l would say, "We shouldn't go around the world like a fool in the marketplace." One can earn a lot of money in a marketplace, but the fools do nothing but go about, looking around, enjoying the commotion, but without buying or selling anything. When the market day ends, they have nothing. Similarly, there are fools who go about this world, luxuriously taking note of all the many things that are happening in the world, but they don't acquire anything for themselves. When they leave this world, they are left without anything.

I have studied Chumash on many different levels, nevertheless the impact of how G-d made Pharaoh look like such a fool didn't sink in until I saw, with my then four-year-old son, an Uncle Moishy children's video of the song "Pharaoh in pajamas in the middle of the night."

Moshe warned Pharaoh with the words of G-d, "At about midnight, I will go out in the midst of Egypt and every firstborn in the land of Egypt shall die." (Exodus 11:4) In the aftermath of the Plague of the First Born, the pasuk says, "Pharaoh got up at night" [Shmot 12:30]. Rashi adds one word of insight to the phrase "Pharaoh got up" - "from his bed" ('mi'mitato'). The only thing that interrupted his sleep were the screams and shrieks from the Egyptians mourning their losses. Pharaoh had to get out of bed to inquire what was happening. Pharaoh, then, ran out in his pajamas in the middle of the night to find Moshe. When he finally located him after great difficulty, he begged him to stop the plagues and to leave. He said the whole Jewish nation should leave.

Already four hundred years BEFORE the Exodus, Pesach (Passover) was celebrated in the city of Sdom! According to Rashi (Br. 19:3), Lot baked matzot, because his guests arrived on Pesach. At first glance, this statement seems rather absurd, for what possible meaning could there be in commemorating an event which had not yet taken place!

In this week's parsha we conclude the pounding to the last seven makot-plagues that the Egyptians received in last's week parsha. One has to ask why G-d is spending so much time with the Egyptians. Let him just take the Jews out of Egypt and that would be it. Perhaps, one can also argue in reverse. Why didn't Pharaoh kill Moshe right away? After all, it seems like he was a real trouble maker. Moshe Rabbeinu's role was not merely that of a nuisance.

They were engaged in a theological dispute. It is significant that Egypt, the center of ancient civilization, recognize the existence of God and Bnei Yisrael's right to worship Him. Likewise, it was crucial that Bnei Yisrael be aware not only that the God of their forefathers has come to redeem them, but also that they be willing and ready to obey Him. (Shmot 6:2-9)

It is interesting to note that during the first nine "makkot" (plagues), Bnei Yisrael appear to be 'out of the picture'. From the time that "makkot" (plagues) are introduced to Moshe and Aharon (7:1-7) until the completion of the ninth plague (10:29), Sefer Shmot focuses exclusively on the confrontation between Moshe and Pharaoh, i.e. between God and Egypt. During that lengthy narrative, we find no mention of any instruction or commandment to Bnei Yisrael. The purpose of these makkot is stated explicitly in the introduction to this unit: "v'yadu MITZRAIM ki Ani Hashem" - "And EGYPT will recognize that I am God, when I stretch out My Hand over Egypt..." (7:5)

People are impressed and awed by status and power. The Torah tells us that Egypt, the most advanced and powerful civilization in the world was devastated by G-d because it subjugated the Jewish people. Pharaoh, the most significant monarch in existence, was significantly diminished because he did not release the Jewish people from bondage. Although one would think that Pharaoh was a person who was invincible, it was proven and shown to all that he was a mere mortal. The reason it is important to communicate to our children and grandchildren the "mockery" G-d made of Pharaoh and his people is to give them the understanding that although a person is in an exalted and elevated position, he is only there because it is willed by G-d. Only when one sees the unimaginable (such as the downfall of Egypt), can he appreciate what the basis is for every person's predicament. If one understands and is able to internalize this, he will know the meaning of "I am G-d." If one believes for a moment that achievement and success is attributed to oneself, then he will be impressed with the one who achieves that success, thus, diminishing Hashem's role in existence.

When one loses a loved one, he says the very important prayer "Kaddish". The purpose of the kaddish is to exalt the name of G-d; to bring his name out in the world, and every time we do so, our deceased loved one's soul is raised in the heavens. It's interesting to note that in the kaddish, there is that word again 've-nechamat', literally meaning 'and [be] comforted'. Who is being comforted? Apparently, we are also comforting G-d in this prayer of praise of kaddish. It seems like He is also being comforted for the loss of our loved one.

Rabbi Gedalya Schorr explains that this world is like one big symphony and everyone is here to play his own unique instrument that only he can. Every one of us came into this world on a mission to praise G-d and no one can do our mission but ourselves. When one passes away, although his mission is complete, however his departure leaves a void in the symphony; it's a loss of praise. Therefore, G-d is grieving with us at the loss of life. We see we each have a unique mission to declare, exalt, to spread the word, to shout out loud "ANI HASHEM".

Intriguingly, there lies a distinct mission that Moshe was assigned when dealing with Pharaoh, by encouraging Bnei Yisrael to become an active partner in the process of Yetziat Mitzraim. "Parshat Ha'Chodesh" (12:1-20), contains the first "mitzvah" given to Bnei Yisrael, begins this new entry.

To fully appreciate this idea, the special name of the holiday labeled Pesach requires further thoughts. A change in lifestyle, especially that of a nation, cannot take place overnight. How much more so, the transformation of an enslaved people, immersed in Egyptian culture, into a free nation willing and ready to obey God?

"G-d has Mercy" (Ezekiel 20:7-9). The fact that G-d 'passed over' their houses emphasizes this very point - that they actually deserve to be punished, but instead of smiting them, He saved them at the last minute. ["po'sey'ach" in Hebrew implies skipping over. One 'skips over' that which he should have stepped on.]

Lot's situation in Sdom is strikingly similar to Bnei Yisrael's in Egypt. Recall that Lot was originally attracted to Sdom because of its climatic similarities to Egypt (Nile & Jordan Rivers / See Br. 13:10). The people of Sdom, as a result of their natural resources, were confident in themselves. They found no need for God and thus evolved into a corrupt society.

Can Lot, a disciple of Avraham, not save that city? Upon hearing of the forthcoming destruction of Sdom, Avraham immediately assumes exactly what we have posited - that God would not punish the righteous together with the wicked: "Will you sweep away the innocent together with the guilty?... Shall not the Judge of all the earth deal justly?" (18:23-25).

Although he was more righteous than his neighbors, Lot does not merit to be saved from the destruction of Sdom. He preferred the lifestyle in Sdom over the challenges of life with Avraham. In an act of Divine Mercy (19:16), and for the sake of Avraham (19:29), God removes Lot from Sdom before He destroys the city. Lot is so undeserving that he is not even permitted to look back and watch the destruction.

It is only God's covenant with Avraham Avinu that evokes Divine Mercy. Like Bnei Yisrael during Makkat B'chorot, Lot is saved from destruction even though he is not worthy. Rashi comments on the pasuk that describes the meal which Lot prepared for the two "malachim" (who came to destroy Sdom): "And he [Lot] made for them drinks, and baked MATZOT, and they ate..." (19:3).

On the word MATZOT, Rashi explains that 'it was PESACH' that evening. After all, why else would they be eating matzah? Does Rashi need to inform us what time of year this episode took place? Do we need to know how religious Lot was, that he kept all mitzvot, even matzah on Pesach?

Lot did not bake matzot because it was Pesach. He baked matzot instead of bread because his guests arrived suddenly. In order to bake bread, the dough needs time to rise; matzot can be baked much more quickly. Rashi is saying that Lot baked matzah because it was Pesach, linking the events leading to the destruction of Sdom to the story of Yetziat Mitzraim.

One can relate to Lot, similarly in todays' day and age, in the world of enticing materialism-the mighty dollar. The American dream takes over our lives. It says that perhaps there is a G-d but "making money, and I mean real money" comes first.

The reason it is important to communicate to our children and grandchildren the "mockery" Hashem made of Pharaoh and his people, is to give them the understanding "Hevel Havalim, hakol hevel...Futility of futilities ... everything is unimportant, empty." The world is transitory; all things in our lives are short-lived, and worthless. DON'T LEAVE THE PALACE EMPTY HANDED! Shlomo HaMelech, the wisest of men, understood the heart of man and his desires when he stated "Hevel Havalim".

In conclusion the bold steps that G-d takes to demonstrate his authority concludes next week. "VAYAMINU BAHASHEM UBEMOSHE AVDO - and they believed in G-d and to Moshe his servant." Who are the "they"?

Rav Henoch Leibowitz z'l teaches us it's referring to the drowning Egyptians soldiers. At the last precious moments of life, when the towering walls of water that was split on behalf of the Jews was breaking and tumbling down and becoming whole again, the Egyptians realized the truth. They knew then G-d runs the world.

For a zechus of finding the right match/zivug and success for Ella Rochel bas Larisa and the success of the entire Klal Yisrael, Amein!

I was so inspired by Sefer Zera Shimshon, I am learning this book every day, that I felt I am obligated to share it with public.

The Segulah of the Zera Shimshon:

"...and you (who learn the Torah of the Zera Shimshon) will see the children, and children's children, like olive shoots around your tables, wise and discerning, and homes filled with everything good, and wealth and honor..." - From the Introduction to Sefer Zera Shimshon.

Rabbi Shimshon Chaim Nachmani, the Author of Sefer Zera Shimshon, brilliant 18th century Italian Talmudic sage, had only one son who died in his lifetime, and knowing that he will be leaving this world with no kids after him, he promised that whoever learns his book Zera Shimshon will be blessed with every need/yeshua, whether it be finding a marriage partner/shidduch, to be blessed with children, improve health, livelihood/parnassah, and there are numerous testimonies with proofs that those people who took upon themselves to learn the Sefer Zera Shimshon, were blessed from above. He wrote numerous books on practical Kabballah, and told the people when he dies, to bury him with his books on Kabbalah, the only two books that he left for public - Sefer Zera Shimshon and Toldos Shimshon and was called by Chida "holy chassid- chassid kadosh", Rabbi Shimshon Chaim Nachmani's Sefer Zera Shimshon is available to English speaking public thanks to Rabbi Nachman Seltzer. There is a glimpse of its taste in the Zera Shimshon Weekly Newsletter...but you will love it even more when you learn it from the book that is filled with amazing inspiring stories and testimonies...Enjoy and may you be blessed with everything good coming to you! Amein! .

Esther Matmon

The Light of the Plaque of Darkness

What's the reason that "darkness" was one of the ten plagues?

Rashi, one of the main commentaries on the Torah, mentions that there were Jews who weren't worthy of leaving Egypt and died during the plague of darkness. G-d didn't want the Egyptians to say "you see, the Jews are also dying". All the Jews who perished were buried during this plague.

Our Sages give us another reason for the darkness. The scripture mentions that the Egyptians were struck with darkness. Furthermore, the Passuk adds an extra statement that the Israelites had light. The commentaries explain that this particular darkness and light were very unusual.

We learned in Bereshit that G-d created light on the first day. Later on, the scripture again mentions that He created light on the fourth day. The Sages explain that the "first day light" was a magnificent spiritual light that was taken away and brought into the world for the righteous to seek it.

Just how is this light seen? Who has the privilege to see it?

Actually, one can see very clear and far with this hidden light.

When Yitzchak gave the bracha to Yaacov, who he thought was Eisav, he knew it was the right son because he smelled the apples of Gan Eden. He also envisioned two shining lights in the future, Yosef of Shisa and Yakum of Tzaroros.

When the enemies of the Jews desired to enter the Temple Mount, they declared "let a Jew enter first". This Jew was Yosef of Shisa. They told Yosef that whatever you bring out of the Temple is yours. When he brought out the golden candelabra they told him, "it's not fitting for a commoner to use this, enter again". Realizing the magnitude of what he had just done, he refused. "Enough! I have angered my Creator once already" he cried. Consequentially, they killed him for disobeying.

Yakum was the nephew of R' Yossi ben Yoezer. Once, he was riding a horse on Shabbat when he came across his uncle who was being carried on a horse on his way to the gallows. He exclaimed: "Look at the horse that my master let me ride and look at the horse your master let you ride, I am indulging in sin and am fortunate in my lot, while you are engaged in Torah all your life and will probably be hanged". R' Yossi replied: "If this is the lot of those who anger G-d, how much more is the reward of those that do his will?" Countered Yakum: "Has anyone done his will more than you?" R' Yossi replied: "If this is how G-d acts towards those that do his will, how much more so to those who anger him!"

The impact of this reply entered his heart like a serpent's venom. Where then he went and killed himself.

Yakum had watched his uncle being led to his execution without displaying the slightest bit of compassion. On the contrary, he mocked him. Still, in the darkness that enveloped Yakum, R' Yossi's words made him see the light. The same is true of Yosef of Shisa. The sages say that they both entered Gan Eden for realizing and connecting to G-d at their last moments in this world.

Why are these two people the ones that Yitzchak envisioned when he gave the brachot to Yaacov, aren't there greater Tzadikim and martyrs in our history?

The answer is that Yitzchak saw that even the worst of the worst have potential to see the light. Because of these future descendants, he gave the Brachot to Yaacov.

What happens when one looks straight at the sun? It blinds you. This is what happened to the Egyptians and to the Jews who didn't survive. G-d said, "I'd rather blind and kill them with the spiritual light than with other plagues". It seems like the darkness was the glare of the hidden light that can only be seen and benefited by the righteous. However, it's detrimental to the unworthy.

We have to strengthen the light and minimize the darkness, the glare, the confusion. This can only be accomplished by putting value in the Torah. The Torah is written on parchment which in Hebrew is called OR with the letter AIN. OR is also called light when spelled with an ALEF. One can transform the darkness of this world into a bright light and have a clear vision straight to the heavens.

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Mr. and Mrs. Michael Aharonoff, for the refuah, hatzlacha, bracha, parnasa, shalom to the whole wide world.

Anonymous for speedy and right Shduch for Adina bat Alla

Anonymous refuah shelema Gavriel ben Yocheved, Shoshana bat Yocheved. Eta bat Chaya Sarah, Elan Raphael ben Tova Rivka,

Hatzlacha to Gavriel ben Bohore

Wishing Gavriel ben Leah Yakubov parnasa b'shefa...AD BLI DAI

Rabbi and Mrs. Uri and Ricky Sklaar wishing HATZLACHA to YOURS TRULLY TO SUCCESS IN MAKING MANY MORE CUPS OF COFFEE

Mr. David Bodenhiem in loving memory of his father Naftali ben Avraham MENUCHATO BEH GAN EDEN

Speedily to find the right shiduch for Ronit bat Ester, Avraham Farzad ben Rachel Pari, David ben Sarah, Yosef ben Sarah, Aharon Yonatan ben pnina, Tzvi Mordechai ben Pnina, Ella Rochel bat Larisa, Malkiel Chai ben Yshua Shura and they should have bruit hatzlacha parnasa shalom shalva b'sorot tovot and simchat chaim

Anonymous to be Chozer B'tchuva Malkiel Chai ben Yshua Shura and Chani bat Tzipora Chaya

Anonymous refuah shelema l'kol am Yisrael

Anonymous

REFUAH SHELEMA
NachmanYona ben Chaih
Eliezer Lippa ben Yette
Mazal bat Yaffa
Gavriel ben Frecha
Yehudit bat Rachel
Irina bat Sonya
Shamuel ben Yaffa (Hamomi)
Shura Yoshua bat Chusni
Oshrat bat Esther
Michoel ben Rephael
Ruth bat Keshuar
Tovah bat Mirriam Leah
Moshe ben Nina
Yaffa bat Rivka
(Jerry)Chaim Yaacov Lev ben Sarah
Ruth bat Ahuva
Yitzchak ben Minu
Channa Leah bat Sarah
Tzvia bat Leah
Shimon Yaacov ben Henya Faiga
Asher ben Nurit
Meir Chai ben Menashe and Mazal
Avraham ben Rachel
Ruth bat Aliza and Jacob
Devorah bat Rachel
Anonymous Refuah shelema to all of klal Yisrael
Tovah bat Mirriam Leah.
Gavriel ben Yocheved
Leah Taub bat Mirriam
Shura bat Mira
Sharon ben Shmuel Sarah
Amnon ben Kztia
Mordechai ben Sarah
Shoshana bat Rivkah
Tzipora Chaya bat Sarah
Sarah bat Chusni
Avrahan ben Dina
Ovadia ben Rivka
Tzvi Hirsh ben Sara Baila
Yaffa bat Bracha
Liebal bat Sali
Orah Olga bat Nekadam
Nisim ben Esther
Yosef ben Esther
Liebal bat Sali
Orah Olga bat Nekadam
Nisim ben Esther
Yosef ben Esther

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