Parshas Vaeireh:
 By: Yaacov Silverstein
e@mail: hm16@popeye.cc.biu.ac.il
HomePage: http://faculty.biu.ac.il/~hm16/

This Dvar Torah was prepared in the merit and memory of my grandfather: Rav Yitzchak Zev Ben Yisroel Mordechai HaKohen Solomon

Parshas Vaeireh:

Pasuk (6:2-3):

"Hashem spoke to Moshe and said to him, "I am Hashem".

"I appeared to Avraham to Yitzchak and to Yakov as Kel-Shakkai, but with

My Name Hashem, I did not make myself known to them."

At the end of last week's Parsha, Shmos, Moshe had complained to Hashem that he was sent in vain, for instead of helping the Bnei Yisroel, he had only made it worse for them.

Hashem replied harshly to Moshe, that the Avos had complete faith in Hashem, without complaint, while Moshe wanted Hashem to carry out the plan of redemption right away.

In last weeks Parsha, the Midah of "Din - Judgement" wanted to judge Moshe for the way he talked, since Hashem saw that Moshe spoke this way, not for himself, yet for his deep love and feeling that he had for Clal Yisroel, thus the Midah of "Rachamim - Mercy" came and in essence saved Moshe from the Din.

That is why the Pasuk starts with "Vayedabeir Elokim(Din) El Moshe, Vayomeir Ailav Ani Hashem (Rachamim).

At first Hashem wanted to use the Midah of Din against Moshe, and then Hashem used the Midah of Rachamim.

We see this in the next Pasuk, when Hashem tells Moshe that the Avos didn't need the Midah of Mercy, "Ushmi Hashem(Rachamim) Loh Nodati Laheim".

However, Moshe needed the Midah of Rachamim, "Vayomeir Eilav Ani Hashem."

(Hagaon Rav Y.D. Solveitchick)

Bitter not bad:


Rav Frand comes and says that by the Avos, they weren't acting on behalf of Clal Yisroel, thus they didn't complain when they were in times of trouble, yet here, Moshe Rabbeinu was not complaining for himself, he had the whole burden of Clal Yisroel on him.

Why did Hashem have claims against Moshe here?

So the Darcei Mussar answers that Moshe Rabbeinu used the word "Rah" - bad, to the people. This is Hashem's complaint to Moshe, that it may be bitter yet not bad. Whether we have the ability to understand it or not, its not bad. Everything Hashem does, is ultimately for the good. At times it may be very hard to try and understand how it can be good, yet this is our responsiblity. The Avos didn't say the word "Rah", this is the complaint that Hashem had to Moshe.

Rav Dovid Feinstein writes that Klal Yisroel was supposed to be 400 years under the servitude of Egypt. Hashem made the enslavement harsher, and thus redeemed them before the end of the full time of their enslavement.

He brings a parable of a little boy who has lost his father in a crowd of people, the little boy starts crying hopelessly. When his father finally finds him, he gives the boy a slap on his face, to punish him for wandering off on his own. As soon as the boy sees his father, he stops crying, he smiles, even though his cheek now hurts him. He is happy, for he sees that his father still cares for him.

Same by us, when things aren't going the greatest, when we have some moments of suffering, we should be happy with the knowledge that Hashem is not ignoring us, and that eventually we will come to see that the things that may seem to be bad now, are really for our benefit.

This is the reason why one says, "Baruch Dayan Ha-Emes" on hearing bad news. We are to say it joyfully, to show, no matter how hard it may be, everything happens only for the good, there is no bad.

"Kol Man Deavid Rachmanah, Leh Tav Ovid."

On the other hand we also must praise Hashem, in a time when things seem to be going good for us.

As it says in Tehilim, "Kos Yeshuos Esah, UbehSheim Hashem Ekrah" ("I will raise the cup of salvations, and I shall invoke the name of Hashem".

At times we may ask from Hashem, to "Let us just past this exam...", "Let me just get this job...", and once we get wgat we so dearly wanted, we forget that special moment.

We must also learn how to praise Hashem for the salvations that we get.

We see in Pasuk(6:7) that "...and you shall know that I am Hashem your G-d,

who has taken you out from the burdens of Egypt."

The actual redemption took place really from Rosh Hashana already, yet people didn't realize it yet, since they thought that it was just nature, they didn't see the hand of Hashem yet. Only later on when the other prophecies came true, "I will redeem you with an outstretched hand, only then did they know that it was also Hashem, and not nature, that took them out from the servitude and harshness of their enslavement.

(Chidushei Ha Chasam Sofer Al HaTorah).

The name "Kel Shakai", is the name in which Hashem has appeared to the Avos. For this name derives from the word "Dai", sufficient, and it denotes Hashem as the One Who sets limits on creation, by establishing the laws of nature, which gives limitations in which the universe functions.

Comes Rav Yakov Ariel and explains that Hashem acted with the Avos, through what we call, nature.

They didn't have revealed miracles. The sea wasn't split for them, they didn't get Maan from the heavens...

The heavenly Hashgacha was hidden through natural causes.

Here Hashem is called "Kel Shakay", for Hashem did not make for the Avos revealed miracles.

However here, by "Yetzias Metzrayim", it was above nature. There were many miracles, and there was even changes in the way the world was created from the beginning (fire and water were able to exist together).

The miracles were so revealed, that no one could say that the causes were not miraculous.

What type of Hanahaga ( leadership ) is greater, that of what we call natural or miraculous?

So we may think that when Hashem shows us miracles, it is greater, since it shows us greater strength, however if we are dealing with greater people, there is less of a need to show great miracles, for even the small ones are seen by great people.

When a person is on a higher level, and he takes more of a part in the redemption, this is actually greater. For Hashem wants us to be part of the correction of the world.

When a person is passive, this is not a complete redemption, for the main part is missing.

The man is missing, for he himself didn't change, he stayed the same,he didn't go up a level in spirituality.

There is a need for a person to take the experience that he just got from the miracle, no matter how great it was, and use it to change around ones lifestyle.

He must seize that moment, and see what is truth in this world, and remember that time that he felt the presence of Hashem.

A person who feels a change in his spiritual self, in his Midos, and his feeling of being part of Klal Yisroel, he is not only a redeemed person, but also a redeemer.

As the Ishbetzer Rebbe writes, it says "Vah Ahlu Moshiyim Behar Tzion...", when the saviors go up.

It doesn't say the "saved ones", but the "saviors", this is what we need in order to lead us out of the Galus that we are presently in.

Only when we are part of the redemption, will the real redemption come.

Pasuk (9:24):

"There was hail and fire flaming amid the hail..."

There was a miracle within a miracle, the first miracle was that fire came downwards, where usually fire goes upwards, and that the fire and water functioned in unison(Mizrachi).

Chazal teach us that the plagues that were sent upon Egypt, were used to afflict Egypt, and at the same time to heal Clal Yisroel.

For the Makos taught Clal Yisroel how to have greater Emunah in Hashem.

From the plague of frogs, we learn that one is required to be Moser Nefesh for Kiddush Hashem.

From the plague of the "Swarm of wild beasts", to teach Hasgacha Pratis....

Comes Rav Moshe Feinstein Z"tl and says that from the plague of hail, we learn that a person can't excuse himself by saying, "Hashem placed inside me a Yetzer Hara, which burns inside me like a blazing fire, and how can I stand up against it."

For we see here in this week's Parsha, how the hail had a fire in it, and the water didn't put the fire out, and still the hail didn't melt.

The hail did what Hashem commanded it to do.

Same by us, the Yetzer Hara, is like the fire in the hail, it doesn't have the power to stop us in our mission in this world, a person has the ability to ignore it, and to do Hashem's complete commandment, what Hashem expects from us.


Snow on Shabbos:

Snow which falls on Shabbos is not Muktzeh according to a many authorities.

While the Pri Megadim writes that rain that falls on Shabbos, one is forbidden to move it, for it is Muktzeh because of "Nolad".

The Be-er Moshe(part 1:20) brings proof from a couple of Rishonim, that rain and snow are not Muktzeh, because of Nolad.

The Har Tzvi(Soteir) discusses if one is permitted to remove snow that has gathered on ones roof on Shabbos.

There are others(Machzei Eliyahu) who also discuss shoveling snow on ones patio(not on grass or dirt, but a paved surface) and bring out that if one uses a shovel, it may bring disrespect to the honor of Shabbos.

There is also a Machlokes if one is allowed to make snow balls on Shabbos.

Some permit it since it doesn't last and it dissolves after some time.

Others say it is prohibited because it is similar to the Issur of Boneh (building).

One should therefore not make snowballs on Shabbos, yet he is not required to be Machmir, when dealing with little kids.

One is prohibited to make a snowman on Shabbos

One is allowed to place salt on his doorsteps, if one is worried that he may slip otherwise.

In all the above cases, where one is permitted to use or move the snow, this is only when there is an Eruv.

One is allowed to walk on snow on Shabbos even if this will cause the snow to melt.(O.C. 320:13)

One may walk in a public domain while there is snow on his clothing without concern for the prohibition of carrying. (Shmiras Shabbos 16 (123))

One may lightly shake off snow from one's woolen or other type of absorbent garment on Shabbos.

Yet he must be very careful that he doesn't push the snow into his clothes, and he must be careful that if the snow already started to melt, that he doesn't squeeze out any of the snow from his garment. Which would be a Rabbinic prohibition of cleaning one's garment.

If there is snow on his waterproof garments he may shake it off firmly, as long as it is not absorbed into ones clothing. (Biur Halacha 302) (Taken from Kollel Toras Chesed)

The above should not be taken as Psak, it is here to increase ones Halacha awareness, for final Psak, please ask your Local Reliable Orthodox Rabbi.

Good Shabbos