Divrei Torah on the Parshah

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Comment by dovid leitner on September 5, 2008 at 11:59am

A GREAT NAME

The first Mishna of the initial chapter of Pirkei Ovos lists how traditional Torah values were passed down and taught to the Jewish People through the generations. Moshe Rabbeinu received it in its entirety at Mount Sinai, and ‘Mosro ‘to Yehoshua – he handed it over to his successor, Yehoshua. This process continued with Yehoshua handing it over to the ‘Neviyim,’ who subsequently passed it on to ‘Zekeinim’ who then ‘Mosro’ to the ‘Anshei Kenesses Hagdolo.- the Men of the Great Assembly. ‘They taught three things; be deliberate in judgement, develop many disciples, and make a fence to protect the Torah.

This opening Mishna of Pirkei Ovos requires some further elaboration. The Men of the Great Assembly are the fifth generation that are mentioned in this traditional link in our heritage, but no mention is made of any specific teachings from the first four generations. No ethical teachings are mentioned for Moshe Rabbeinu, Yehoshua, the Neviyim, or the Zekeinim. Moshe Rabbeinu rebuke are included in the entire book of Devorim, whilst in Pirkei Ovos none of these are mentioned. Why did these teachings begin with those of the ‘Anshei Kenesses Hagdolo? It is also strange that in the entire Pirkei Ovos, all teachings are said in the name of individuals, whereas the first teaching is said in the name of an entire Assembly. Furthermore, every week, before we begin to study the relevant chapter of Pirkei Ovos, we preface it with a Mishna (Sanhedrin 90.) that declares; that all Israel have a share in the World to Come. What is the relevance of this introduction, and what connection does it have to the teachings of Pirkei Ovos?

In order to try and answer these questions, we need to appreciate who were these ‘Men of the Great Assembly’ and what did they accomplish. This Great Assembly comprised of some one hundred and twenty Sages that led the Jewish People in the era of the beginning of the Second Beis Hamikdosh. It included some of the last prophets, among them Ezra, Mordechai, Haggai, Zechariah and Malachi. The Rambam (Yad Hilchos Tefillo 1;4) attributes the compilation of the text of our daily prayers to these Men of the Great Assembly. On inspecting the text of our Siddur, it is immediately apparent that it is all said in the plural. The Men of the Great Assembly taught us that a person must pray to Hashem for his daily needs, but it is just as important that he likewise prays for the needs of others too. Personal prayers are only effective when they include the entire nation, and are therefore always said in the plural form.

The Gemoro ( Yoma 69:) teaches us as to why this group of Rabonnim are referred to by the term of ‘ Anshei Kenesses Hagdolo’- The Men of the Great Assembly. The Gemoro says that these Sages ‘restored Hashems ‘Glory’ to its previous level.’ Moshe (Devorim 10;17) refers to Hashem by three appellations; -‘ Godol, Gibor and Noroh ‘ - Great, Mighty and Awesome. In later generations, Jeremiah (Jeremiah 32: ) omitted the adjective ‘Awesome’ and only describes Hashem as being ‘Great and Mighty’. During later exiles, Daniel (Daniel 9 ) omits the word ‘Mighty’, and describes Hashem with only two adjectives, those of Great and Awesome. When these Sages, that became known as the ‘Anshei Kenesses Hagdolo’ compiled the text of our daily prayer, they refer to Hashem again with all three appellations, as we find in the first Brocho of Shemonei Esrei – ‘Hagodol, Hagibor Ve Hanoroh,’ just as Moshe Rabbeinu had done originally. They thereby are referred to the Men of the Great Assembly for having restored these Divine appellations to their former Glory. They then continue to point out why it was incorrect for Jeremiah and Daniel to omit the respective appellations.

The Chido poses the following question. Hashem was originally referred to as ‘Great, Mighty and Awesome, and them by only ‘Great and Mighty, and later on by only Great, and Awesome, until all three appellations were again restored by the Men of the Great Assembly. It would have been more appropriate to refer to them as the Men of the Mighty or Awesome Assembly, because it was these two appellations that were restored. Why are they referred to as the Men of the Great Assembly, as the reference to ‘Great’ was never omitted, and did not need to be ‘restored?’

The Chido suggest that the ethical teachings incorporated in the chapters of Pirkei Ovos begin with the teachings of the Anshei Kenesses Hagodol, to teach us how sensitive one needs to be when rebuking or advising third parties. If they would have been known as the ‘Men of the Mighty or Awesome Assembly’, then all future generations would always recognise Jeremiah’s and Daniels mistake. Their sole aim and purpose was to restore these three appellations, and if this could be accomplished without causing any embarrassment to anybody, then that was the correct way to proceed. The leaders of the generation have to give guidance and rebuke to the people, but they also have to avoid embarrassing them in the process. This was accomplished by these ‘Men of the Great Assembly, who are therefore placed as the first teachings of the entire Pirkei Ovos.

An alternative suggestion of the Chido explains a unique virtue of the Anshei Kenesses Hagdolo. The Greatness of these Sages was their unique power to look at the positive side of things. There was a difference of opinions between Moshe Rabbeinu, Jeremiah, Daniel and themselves, as to the correct appellations to be used, but we can all agree at least that ‘Great’ is a suitable one to use. Let us concentrate on this common denominator and build on that. Once they have created a common ground between them, they can begin to explain why Jeremiah’s and Daniel’s omission are incorrect. Before you can reconcile a dispute peacefully, one needs to establish a common ground for further discussions. The mentor needs to acknowledge the opposing opinions before he can successfully correct their errors. These are the important guidelines that the Anshei Kenesses Hagdolo provided us with, and are therefore placed as the initial teachings of Pirkei Ovos.

Before we begin to learn the weekly chapter of Pirkei Ovos, we say’ Kol Yisroel Yes Lohem Chelek Lo’olom Habo….’ All Israel has a share in the World to Come. The Chido points out that the final letters of this phrase, as highlighted, has a total numerical value of 541, the same as the word Yisroel. The mentor has to be aware that whatever type of assembly of Jewish people he is addressing; he must always remember that they are Jews, and should be addressed with the appropriate respect.

What a truly Great Name.
Dovid Leitner

Comment by Benyomin Hoffman on May 14, 2008 at 9:18pm

Refer to blogs
www.parshapages.blogspot.com
www.parshaforkids.blogspot.com

Comment by dovid leitner on May 2, 2008 at 12:12pm

Thank you

If I think of any will be in touch



From: david moses leitner [mailto:teleshop@talk21.com]
Sent: 09 April 2008 10:06
To: david leitner
Cc: Mordechai Leitner
Subject: pessach [Scanned]



The Fifty Plagues of Mitzraim



Every year we read in the Haggadah, the three opinions as to the total number of plagues that Hashem brought on the Egyptians. Rabbi Yossi Haglili maintains that there were ten in Egypt and fivefold at Krias Yam Suf, whereas Rabbi Eliezer maintains that each of the ten plagues in Egypt was composed from four separate miracles, making forty miracles in Egypt and a corresponding fivefold quantity at the Splitting of the Yam Suf. Rabbi Akiva maintains that each of the Egyptian plagues comprised of five separate miracles and therefore at the Yam Suf there were a total of two hundred and fifty miracles.



Although we read this every year, I have never quantified how they each comprised of five separate miracles . In order to clarify this part of the Haggadah for my own use, I have extracted a comprehensive breakdown, from an Haggadah by the name of Midrash Be Chidush. I originally saw this Haggadah quoted by Rabbi Ferber ( Shemos ) who quotes him often and praises its contents. Unfortunately it has been out of print for many years, but I managed to borrow a copy privately. I am circulating this small compilation to the family and immediate acquaintances, as a merit for my late sister in law, Rivka bas Yitzchok Moishe. (I have written all the Hebrew expressions with an English text, so as to be able to send it via email to those that do not posses Hebrew fonts on their pc.)



BLOOD


Initially when the first plague of blood struck Egypt, the Egyptian who drew drinking water, had blood in his vessel. He was only able to drink water if he drank from the same vessel, and at the same time as another Jewish person. The Egyptian was therefore only capable of drinking water, if he found another Jewish person who also wanted a drink at the same time.




If the Egyptian was too thirsty, he would have to force another Jewish person to have a drink with him too. Hashem performed another miracle. Although the Jew and the Egyptian drank from the same cup, the Jewish person drank water and the Egyptian blood. The Egyptian was only able to drink water, if he paid his Jewish ‘partner ‘for the water. This provided the Jewish people with an excellent source of income.

The fish in the Nile all died, which was their stable diet in Egypt, causing many to die from starvation.



Egypt having a tropical climate, meant that many people needed to bathe in the river for personal hygiene. The water that turned to blood caused a terrible smell, and the Egyptians were unable to bathe in it.


Not only did the water in the River Nile change to blood, but even the minute quantities of water naturally contained in wooden and stone benches and articles turned to blood too. Whenever they sat down on a wooden bench or chair, their clothes became soaked and stained with blood, thereby spoiling them.


2. FROGS

The swarm of frogs covered the entire land, and the Egyptians found it impossible to place their feet on the ground, without encountering frogs.

The frogs would croak very loudly and the noise would not allow the Egyptians to sleep at night, causing them fatigue.



When the Egyptians would knead dough, the frogs would jump into their bowls and eat some of the dough, depriving them of their daily bread. Other frogs would enter the baking ovens and cool them down sufficiently, that any dough that did enter the oven could not bake properly at this colder temperature.

The frogs would enter their bodies and remain alive, croaking in their bellies, with a resounding and deafening noise. This part of the plague proved the most severe part for the Egyptians to accept.



The frogs would enter the Egyptian bathrooms by cracking the stone and marble floors, and bite them, thereby castrating them.


3 LICE

a. The lice covered the entire land of Egypt, up to one Amo (18 inches) height.

Whenever the Egyptians would walk, they actually walked on the lice.

b. The lice plagued both humans and animals. The lice had sharp needle like protrusions

from their bodies which would sting the Egyptians and their cattle. In total there were

14 different types of lice, the largest being the size of an ostrich egg (10 inches

across). When Hashem brought the plague of lice, the Egyptian magicians tried to

dismiss it by saying it is only ‘ Etzba Elokim Hih’ – it is only the Finger of Hashem,

that has brought this about. Hashem, therefore sent 14 different types of lice, as 14 is

the numerical value of ‘Yad’ – a hand. This was to show the magicians that it was

not to be dismissed as only a Finger of Hashem, but it was actually an intentional

punishment send from Hashem’s HAND. The lice would come out of the bodies of

the Egyptians, as the body of a person is composed from dust, and all dust in Egypt

turned into lice.



c.. The lice caused much irritation to the Egyptians, causing them to starch themselves,

and produce open sores, which became infectious, as a result of which many of them

died.

d. The lice caused many Egyptians to become blind

e. The lice climbed into their food, and caused many Egyptians to swallow them, causing

internal infections and bleeding too.



4. WILD ANIMALS



The multitude of wild animals that entered Egypt, such as the bears, lions etc., killed many Egyptians.
The vast number of wild birds that flew into Egypt, darkened the atmosphere, causing them to stumble and fall, whenever they walked, or tried to run away from an approaching wild animal.
Those Egyptians, who barricaded themselves into their houses, were nevertheless attached by the wild animals. Birds of prey would enter through the windows and skylights and attack them. Octopuses would stretch their long arms through the skylight and unbolt their doors, allowing other dangerous animals to enter and attack them.
At the end of the plague, all the wild animals departed Egypt. Even those few animals that were killed by the Egyptians and their carcases and hides preserved were all collected by the live animals on their departure. In this way the Egyptians received no benefit at all from this plague.
Whilst the wild animals rampaged through Egypt, they trampled and destroyed all the roads and field, leaving no even surface or field.




5. PESTILENCE

a. The plague of Pestilence was different than the rest, in that the possuck ( Shemos 9:3 ) reckons five different types of animals that were affected by the plague of Pestilence. Only these types of animals were affected. The possuck writes; ‘Behold the Hand of Hashem is on your livestock that are in the field, on the horses, on the donkeys, on the camels, on the cattle, and on the flock – a very severe epidemic.’



BOILS


Every single Egyptian person and animal was smitten with boils; thereby no Egyptian person could help and apply medication to his neighbour.



The boils developed painful blisters



These blisters kept on producing infectious puss.



The Egyptian magicians and advisers were ashamed to stand before Paroh in front

of Moshe, whilst this terrible plague effected the population, as they were

powerless to cure them.



Whereas other plagues lasted for a week, this plague of boils remained with the entire population, as long as they lived. At the end of the seven day plague, they decreased in quantity, but never disappeared entirely from the country.


7 HAIL STONE



a. The tremendous thunderous noise that accompanied the hailstone, caused much panic

and frightened the entire Egyptian population.



B; Each hailstone was gigantic, and contained sufficient water of 40 Seoh ( the size of a

Kosher Mikvah) .



C: Initially the plague started as a normal rainfall, and as it descended it was met by a

strong wind which caused the rain drops to turn into hail.



D. Each hails stone was composed from a combination of frozen water and a boiling hot

flame. The heat would dry up any moisture in the trees, and them the hail would

demolish the dry ones. The miracle was that this happened to all the trees apart from

the unripe wheat and barley that was still growing in the fields.



E; The hailstone were so intense that the cattle were unable to escape to their pens. Any

dead animals were immediately consumed by birds of prey that swooped down to

devour them. The Egyptians were therefore unable to use their dead animals to feed

themselves.



8 LOCUST

A; The numerous locusts that descended on Egypt covered the entire land surface. It

was impossible to see a square inch of soil in Egypt.

B; Their intensity obscured their vision too.



C: The locust consumed every blade of grass and every fruit and leaf of the trees in the

entire land.



D: When the locust could find no more food in the fields, they began consuming the flesh

of the Egyptians. Many of them died as a consequence of this.



E: At the end of the plague, all the locusts departed Egypt, even those that had been

pickled or salted away by the Egyptians as food. Rabbeinu Channanel writes that since

the end of the plague of Locus, Egypt has never had another plague of locust in its

entire history.



9. DARKNESS;



A; Nobody could see his friend. For the first three days. anybody that was sitting could

stand up, and vise versa too.



B: During the second period of three days, the darkness intensified and the Egyptians

could not move. Those who were standing remained standing, those sitting,

remained sitting.



C: This inability to move caused great hunger amongst them. They were unable to

neither prepare nor partake of any food or drink.



D: Despite this horrifying experience, they all remained sane.



E: The Egyptians could hear the Jewish people walking through their houses, and

opening cupboards and drawers, searching for their valuables. They were afraid

that all their valuables had been stolen.



10 THE FIRST BORN are KILLED



A; When the Egyptian firstborn became aware that Hashem intended to kill them, they

tried to get their fathers to agree to free the Jewish population. When they refused to

set them free, they killed their own fathers. The Midrash states that they killed a total

of 600,000 Egyptians in this internal civil strife.



B: The actual killing of the first born at midnight on the 14th of Nissan.



C: Paroh, frightened for his own life, as he was also a first born, became angry at all his

advisors who had told him not to allow the Jewish people to leave. He went round

during the night, killing them.



D: Any woman that was expecting her first child, died together with her unborn baby.

Any other home that had no first born, the oldest in the household died.



E; Any person that had objected to allowing the Jewish people to go free, were also killed

on this night, even is they were not Egyptian.



What still requires clarification, is to how each of these fifty miracles and part of the plagues that were brought against the Egyptian nation, coincides with the general principle that Hashem always punishes with Mido Keneged Mido.



Any suggestions are welcome.