Bo: The devil is in the details

This week’s parsha introduces the halachic process of observing the commandments of the Torah. Every commandment contains numerous layers of meaning and importance: there is the social and moral value that it conveys. There are also the technical minutiae—complex details that comprise its very fabric. This week we encounter the laws that govern the observance of Pesach and of the structuring of the Jewish calendar, the general values of which are apparent to all. Pesach represents for us the concept of freedom from bondage, teaching us the beginning of our people’s history, while the calendar has always been vital for social and commercial life and keeps us in tune with the changing seasons of the year.

 Though the general idea of our commandments is easy to grasp, the devil always lies in the detail. Theories are wonderful—but they rarely survive the tests of time and ever-changing circumstances. So what mechanism can enable the story of our departure from Egyptian slavery to freedom to remain fresh after thousands of years? Values only come to life if they are translated into human action and normative behavior.

 Scientific theories can be tested by experiment and validation. Values are different. Freedom is a great theory but it must be tested by the realities of everyday existence. Pesach is a symbol of freedom but only its practical implementation through matzah, chametz, the haggadah and so forth can preserve the value and validate the theory and guarantee its meaningfulness for generations to come. The uniqueness of the Jewish calendar lies also in its technical details. The permanent calendar that we now follow, established in the fifth century CE, is a lunar calendar with adjustments to make it fit into a solar year. How the last Sanhedrin squared this circle is too large a topic for Hanassi Highlights.  However, if it were not for their calculations, our calendar would long ago have disappeared—just as did the ancient calendars of Egypt, Babylonia, Greece and Rome.

Many people look at the calendar not as a commandment but as a convenience, a neat way to mark our passage through time. But, for Jews, the details are of equal if not even greater importance than the convenience that they represent. In our time, those Jews who for various reasons only concentrated on the values, who were good Jews at heart but observed no commandments or details, were rarely privileged to have Jewish descendants. We must be careful, though. Concentrating only on the details is also a distortion of the divine word. To see the general value of a commandment and to observe its necessary technical details in practice is our guarantee that the Torah will survive amongst the people of Israel for all time.   

 Shabbat shalom, Rabbi Berel Wein

Reflections on Parshat Bo and the Journey of Personal Redemption

This week's parsha features some of the most heavily-discussed features in the landscape of Jewish religious observance. In the piece that follows, our member Rabbi Paul Bloom takes a deeper view, contrasting the perspectives of the Rambam and the Baal HaTanya on the Exodus and examining the symbolism of three iconic mitzvah items.

Parshat Bo introduces numerous mitzvot, ranging from Rosh Chodesh to tefillin. As Pesach approaches, just two short months away, we are reminded of a profound and timeless message: the potential to transform our lives. The mitzvot of Pesach, Matza, Maror, and the recounting of Yetziat Mitzrayim (the Exodus from Egypt) hold within them the power to inspire change.

Experiencing Yetziat Mitzrayim in Every Generation

רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר, כָּל שֶׁלֹּא אָמַר שְׁלֹשָׁה דְבָרִים אֵלּוּ בְּפֶסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלּוּ הֵן, פֶּסַח, מַצָּה, וּמָרוֹר. פֶּסַח, עַל שׁוּם שֶׁפָּסַח הַמָּקוֹם עַל בָּתֵּי אֲבוֹתֵינוּ בְמִצְרַיִם. מַצָּה, עַל שׁוּם שֶׁנִּגְאֲלוּ אֲבוֹתֵינוּ בְמִצְרַיִם. מָרוֹר, עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת חַיֵּי אֲבוֹתֵינוּ בְמִצְרָיִם. בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְאִלּוּ הוּא יָצָא מִמִּצְרַיִם, שֶׁנֶּאֱמַר (שמות יג), וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם

Rabban Gamliel would say: Anyone who does not say these three things on Pesach has not fulfilled his obligation, and these are they: PESACH, MATZA, AND BITTER HERBS.

In each and every generation a person must view himself as though he personally left Egypt, as it is stated: “And you shall tell your son on that day, saying: It is because of this which the Lord did for me when I came forth out of Egypt” (Exodus 13:8).

The concept of “Ma’aseh Avot Siman L’Banim” (“what happened to our forefathers is a sign for future generations”) teaches us that the experiences of the Jewish people in Egypt—their suffering, redemption, and spiritual growth—will echo throughout history and guide future redemptions. Pesach is not merely a historical commemoration. It is a living, personal event meant to be re-lived. As our Sages teach: “In every generation, a person is obligated to regard himself as if he personally left Egypt” (Exodus 13:8).

Rabban Gamliel emphasized the centrality of three elements in the Pesach Seder: Pesach (the Paschal lamb), Matza, and Maror. These symbols form the foundation of our obligation to recount the story of the Exodus, serving as tools for both reflection and personal growth. They remind us that just as Hashem liberated our forefathers from Egypt, so too can we be freed from our own personal “Mitzrayim”—the limitations, challenges, and blockages that prevent us from achieving our spiritual potential.

Two Approaches to Experiencing the Exodus

The Rambam and the Baal HaTanya offer complementary perspectives on how to internalize the Exodus.

1, The Rambam’s Approach: Imagination and Gratitude The Rambam encourages us to use our imagination to relive the Exodus. He acknowledges the difficulty of feeling gratitude for an event that occurred thousands of years ago. To overcome this, he suggests we mentally place ourselves in the shoes of those enslaved in Egypt: imagine the beatings, the humiliation, and the oppression. Then, contrast that with the freedom and dignity Hashem has granted us. This “method acting” approach helps us cultivate a profound sense of gratitude. Even in recent history, we’ve witnessed similar brutality and oppression. Yet, our nation has endured, and this resilience demands recognition and appreciation.

2. The Baal HaTanya’s Approach: Overcoming Personal Limitations The Baal HaTanya expands the concept of “Mitzrayim” to mean “metzarim”—limitations and constraints. Each of us faces personal struggles that confine us, whether it’s arrogance, laziness, materialism, or self-doubt. These are attributes that are blocking us, they're paralyzing us, they're stopping us from moving forward and achieving our spiritual goals in life. Our goals can be learning more Torah, doing more Chesid or moving to Israel. Every single person has a mitzrayim and every single person needs see it within themselves Just like Hashem took our forefathers out of Egypt , we look for Hashem to help us out of our personal mitzrayim

The verse in Tehillim (118:5) encapsulates this idea:

מִן־הַמֵּצַר קָרָאתִי יָּהּ, עָנָנִי בַמֶּרְחַב יָה

 David Hamelech said: In my distress I called on the LORD.

The LORD answered me and set me free

Just as Hashem freed our ancestors, He empowers us to break free from our personal constraints and grow spiritually.

The Symbolism of Pesach, Matza, and Maror

1. Maror: Acknowledging Bitterness Maror symbolizes the bitterness of slavery. It teaches that the first step to freedom is recognizing one’s enslavement. Whether it’s anger, selfishness,materialism or bad habits, we must honestly confront our shortcomings. Without this self-awareness, there’s no motivation for change. As Albert Einstein famously said, “Insanity is doing the same thing over and over again and expecting different results.” Maror reminds us to confront our challenges head-on.

2. Matza: Taking Action Matza represents humility and decisive action. Unlike chametz, which rises and ferments naturally, matza requires vigilance and effort to prepare. The Maharal explains that chametz symbolizes inertia—the tendency to let things happen passively. Matza, on the other hand, signifies seizing the moment and taking proactive steps toward growth. Insight alone is insufficient; it must lead to concrete action.

3. Pesach: Unity and Commitment The Korban Pesach emphasizes community. It could not be brought alone; individuals were required to join a group. This underscores the importance of connection and mutual support. As Shlomo Hamelech writes in Kohelet: “Two are better than one, for if one falls, the other can lift him up.” True growth often requires the help of others—friends who inspire and challenge us, and whom we can support in return.

The Journey of Redemption

The sequence of Maror and Matza offers a profound lesson. While logically, one must first identify their limitations (Maror) before taking action (Matza), the Seder reverses this order. Why? Because focusing solely on one’s flaws can lead to despair and paralysis. By first recognizing our capacity for growth and positive change (Matza), we build the strength to confront our challenges (Maror) and ultimately integrate the two (eating them together) to create the personal change for real growth..

A Collective and Personal Exodus

Although every individual’s “Mitzrayim” is unique, we do not journey alone. The Pesach Seder reminds us of the dual nature of redemption: it is both personal and communal. Each of us faces our own struggles, yet we support and uplift one another along the way. Just as Hashem orchestrated the redemption from Egypt, He continues to guide us in overcoming our personal limitations.

As we prepare for Pesach, may Hashem grant us the clarity to identify our “Mitzrayim,” the courage to take action, and the support of a loving community to accompany us on our journey. Together, we can experience our own Yetziat Mitzrayim and grow closer to our ultimate spiritual goals.

Abraham Joshua Heschel and Elie Wiesel, You Are My Witnesses, by Maurice Friedman (Book of the Month, Shevat 5785)

One of the more unusual titles in the Marvin N. Hirschhorn collection is Abraham Joshua Heschel and Elie Wiesel, You Are My Witnesses, by Maurice S. Friedman (1921-2012). Published in 1987, this is a personal tribute to two of the most distinguished figures in contemporary Judaism--Elie Wiesel and Dr Abraham Joshua Heschel.

Friedman himself was an interdisciplinary and interreligious philosopher of dialogue. His intellectual career, spanning fifty years of study, teaching, writing, translating, traveling, mentoring, and co-founding the Institute for Dialogical Psychotherapy, is claimed to have prompted a language of genuine dialogue.

In 1956, Friedman wrote a broad survey of Martin Buber’s work available at that time, Martin Buber: The Life of Dialogue, which was the first introduction of Buber’s concepts in the English-speaking world. He became friends with Elie Wiesel, the celebrated Jewish author, and Abraham Joshua Heschel, a well-known Jewish religious philosopher.

In this book the author describes Heschel and Wiesel "as witnesses in our day for the God of the biblical covenant that Moses proclaimed". He adds that "they are also my witnesses, since I have stood in a unique personal relationship with them both".

What berachah do you say on seeing a hostage being released?

This evening, between minchah and maariv, Rabbi Kenigsberg asked a highly topical question: what berachah should one recite on seeing a hostage being released? While the words "shehechiyanu vekiyemanu vehigianu" may spring into one's mind, the range of possible available options is much greater. As Rav Rimon explains, there are really five possible options:

• Shehechianu
• HaTov vehaMetiv
• Matir Assurim
• Mechayeh haMetim
• Say no berachah at all

At first blush, Matir Assurim ("Who releases those who are bound") looks like the most promising verbal formula--but we know that this blessing, which we say every morning when we get up, is recited in an entirely different context and is therefore inappropriate. As for the other berachot, well, the best way to weigh up their strengths and weaknesses is to click onto the YouTube recording of Rabbi Kenigsberg's shiur (it's just 15 minutes long) here. By the way, there's more to come. Rabbi Kenigsberg will be continuing his discussion of this issue tomorrow. You can follow it by coming to shul between minchah and maariv or wait a little and it will be posted on the Hanassi YouTube channel too.

Remembering the Holocaust

 27 January is marked by many countries as International Holocaust Remembrance Day, this being the date of the liberation of Auschwitz by the Red Army. Though Israel marks the Holocaust on Yom HaShoah (this year, that's 23-24 April), a couple of members of our shul have been asking about the basis for the establishment of an international day for Holocaust remembrance. Well, here it is: the UN Resolution upon which it is founded. 

****** ****** ****** ****** ****** ****** ****** ****** ****** 

 Resolution adopted by the General Assembly on 1 November 2005

[without reference to a Main Committee (A/60/L.12 and Add.1)]

 60/7. Holocaust remembrance

 The General Assembly,

Reaffirming the Universal Declaration of Human Rights, which proclaims that everyone is entitled to all the rights and freedoms set forth therein, without distinction of any kind, such as race, religion or other status,

Recalling article 3 of the Universal Declaration of Human Rights, which states that everyone has the right to life, liberty and security of person,

Recalling also article 18 of the Universal Declaration of Human Rights and article 18 of the International Covenant on Civil and Political Rights,2 which state that everyone has the right to freedom of thought, conscience and religion,

Bearing in mind that the founding principle of the Charter of the United Nations, “to save succeeding generations from the scourge of war”, is testimony to the indelible link between the United Nations and the unique tragedy of the Second World War,

Recalling the Convention on the Prevention and Punishment of the Crime of Genocide, 3 which was adopted in order to avoid repetition of genocides such as those committed by the Nazi regime,

Recalling also the preamble of the Universal Declaration of Human Rights, which states that disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind,

Taking note of the fact that the sixtieth session of the General Assembly is taking place during the sixtieth year of the defeat of the Nazi regime,

Recalling the twenty-eighth special session of the General Assembly, a unique event, held in commemoration of the sixtieth anniversary of the liberation of the Nazi concentration camps,

Honouring the courage and dedication shown by the soldiers who liberated the concentration camps,

Reaffirming that the Holocaust, which resulted in the murder of one third of the Jewish people, along with countless members of other minorities, will forever be a warning to all people of the dangers of hatred, bigotry, racism and prejudice,

1. Resolves that the United Nations will designate 27 January as an annual International Day of Commemoration in memory of the victims of the Holocaust;

2. Urges Member States to develop educational programmes that will inculcate future generations with the lessons of the Holocaust in order to help to prevent future acts of genocide, and in this context commends the Task Force for International Cooperation on Holocaust Education, Remembrance and Research;

3. Rejects any denial of the Holocaust as an historical event, either in full or part;

4. Commends those States which have actively engaged in preserving those sites that served as Nazi death camps, concentration camps, forced labour camps and prisons during the Holocaust;

5. Condemns without reserve all manifestations of religious intolerance, incitement, harassment or violence against persons or communities based on ethnic origin or religious belief, wherever they occur;

6. Requests the Secretary-General to establish a programme of outreach on the subject of the “Holocaust and the United Nations” as well as measures to mobilize civil society for Holocaust remembrance and education, in order to help to prevent future acts of genocide; to report to the General Assembly on the establishment of this programme within six months from the date of the adoption of the present resolution; and to report thereafter on the implementation of the programme at its sixty-third session.

42nd plenary meeting

1 November 2005

Of miracles and mindsets: Va'eira 5785

As the narrative of the redemption of the Jewish people from Egyptian bondage unfolds, I am continually struck by the apparently gradual process that the Torah describes for us. What does the detail associated with each plague visited upon Egypt teach us? And would not one great plague alone have sufficed? After all, in the past century we witnessed how just two bombs forced the powerful and fanatical Japanese Empire to surrender unconditionally. So, what is the message of the ten plagues and the lapse of time from the onset of the mission of Moshe to its final and successful conclusion? 

All the great rabbinic commentators have raised these issues over the ages. As is usual in Jewish biblical commentary, there is no one definitive answer: the Torah is said to have seventy different “faces.”  Yet the main thrust of rabbinic opinion is that all of this was necessary to give the Egyptians an opportunity to repent, to save themselves and, just as importantly, to give the Jews an opportunity to begin to think of themselves as a free and independent people, no longer as slaves and pagans. It takes time and the turn of many events to change a nation’s mentality and preconceived ideas. The Egyptians had to accept that they had no right to rule over others and be cruel to their fellow human beings, while the Jews had to become accustomed to the responsibilities of freedom and independence, and to realize that they were destined to be a special people dedicated to the service of God and humankind. 

These things cannot happen suddenly. If they do, then they do not last. Judaism is not built upon sudden epiphanies but rather upon long, grinding routine. Only after ten plagues have visited Egypt do the Egyptians and the Jews both begin to understand what God wants from them. We see from many incidents recorded in the Bible that a one-shot miracle, no matter how impressive and meaningful at the moment it occurs, does not really change the mindset of people in the long run. The miracle performed through Elijah, when all of Israel proclaimed that Hashem is the God of the universe, shows that this is so: the people almost immediately sank back into the swamp of idolatry and immorality.

Consistency, repeated instruction and meaningful education are necessary to make miracles truly influential and long-lasting. If the Jews had been delivered from Egyptian bondage by one great miracle, they would have had a much harder time grasping the unique role that God intended them to play in world history. They would have been far more reticent to accept that role at Sinai had it not been for the fact that they witnessed so many miracles. Those miracles were repeated regularly and explained to them by Moshe in the light of the godly Torah, which they now willingly accepted. 

Shabbat shalom, Rabbi Berel Wein

Do we see the Vision?

We are again delighted to host a perceptive and provocative devar Torah on the week's parsha from Rabbi Paul Bloom. Thanks, Paul, for all your efforts--and for remembering us.

This devar Torah discusses an often-overlooked element of the Pesach Seder—the fifth cup of wine—and the profound lessons it holds for our lives. Our Sages teach us that the four cups of wine correspond to the four “expressions of redemption” found in Sefer Shemot (Exodus):

'לָכֵן אֱמֹר לְבָנֵי־ישְׂרָאֵל אֲנִי ה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סַבְלת מִצְרִים וְהַצַלְתִּי אֶתְכֶם מַעֲבֹדָתָם וְגאַלְתִּי אֶתְכֶם בַּזְרוֹע נְטוּיָה וּבַשְׁפָטִים גדלים וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָייתי לָכֶם לָאלֹהִים וְיִדַעְתָּם כִּי אֲנִי ה' אֱלֹהֵיכֶם הַמוֹצִיא אֶתְכֶם מִתָּחַת סְבְלוֹת מִצְרִים

1. “I will take you out from under the burdens of Egypt,”
2. “I will save you from their bondage,”
3. “I will redeem you with an outstretched arm and great judgments,”
4. “I will take you to Me as a people, and I will be your God.”

These four stages mark a transformative process—from physical liberation to spiritual redemption. Yet our tradition also alludes to a fifth expression, a culmination of the journey: entering the Promised Land and achieving our full potential as Hashem’s nation.

וְהֵבֵאתִ֤י אֶתְכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֤ר נָשָׂ֙אתִי֙ אֶת־יָדִ֔י לָתֵ֣ת אֹתָ֔הּ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּֽלְיַעֲקֹ֑ב וְנָתַתִּ֨י אֹתָ֥הּ לָכֶ֛ם מוֹרָשָׁ֖ה אֲנִ֥י יְהֹוָֽה׃

I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession, I Hashem.”

וַיְדַבֵּ֥ר מֹשֶׁ֛ה כֵּ֖ן אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֤א שָֽׁמְעוּ֙ אֶל־מֹשֶׁ֔ה מִקֹּ֣צֶר ר֔וּחַ וּמֵעֲבֹדָ֖ה קָשָֽׁה׃

But when Moses told this to the Israelites, they would not listen to Moses, their spirits crushed by cruel bondage.

The question that the Commentators ask is what does, מִקֹּ֣צֶר ר֔וּחַ, shortness of spirit mean? The Ramban teaches that their inability to listen was not due to a lack of faith. They believed, but they were utterly exhausted—physically and spiritually crushed under the weight of slavery. The Midrash takes this further, explaining that Bnei Yisrael were so immersed in the culture of Mitzrayim—its paganism, its worldview—that they couldn’t comprehend the magnitude of Moshe’s message.

This is not just an ancient story; it’s a mirror for our lives today. Just as Bnei Yisrael struggled to reframe their identity and rise above their circumstances, we too often find ourselves trapped in modern forms of galut. Immersed in the distractions of secularism, materialism, and the relentless demands of daily life, we can lose sight of the spiritual messages calling to us.

A Wake-Up Call: The Ten Plagues

The ten plagues were not merely punishments for Egypt; they were a shock to awaken Bnei Yisrael. Each plague shattered illusions of Egypt’s supremacy, revealing Hashem’s power and presence. This was a necessary process to free not only their bodies but also their minds and souls from the “shortness of spirit” that clouded their vision. We, too, need moments that pull us out of the relentless cycle of work and worry. Without these interruptions, we risk losing perspective, becoming so consumed by immediate concerns that we neglect what truly matters.

Stephen Covey, in his famous book The Seven Habits of Highly Effective People, illustrates this with the metaphor of sharpening the saw. A man sawing tirelessly through a tree is told to pause and sharpen his saw, to which he replies, “I’m too busy sawing to stop.” This captures a profound truth: relentless activity without reflection leads to burnout and inefficiency.

Shabbat is one of our antidotes to this “shortness of spirit.” It is the time we step off the treadmill, reconnect with our inner selves, our families, and our Creator. On Shabbat, we pause to hear the voices of our loved ones, to study Torah, and to reflect on our purpose. It is in these moments of stillness that we regain clarity and strength.

The Fifth Expression: Choice and Destiny

The Sforno and Or HaChaim offer a fascinating insight into the fifth expression of redemption. They note that the first four stages of geulah were gifts from Hashem—unconditional and imposed upon Bnei Yisrael, primarily because B'nai Israel did not want to leave Egypt. The fifth stage, however, required their active choice. Entering the Promised Land, building a holy nation, and living with emunah were predicated on their willingness to rise to the challenge. And in fact, mo-one (except Joshua and Calev) who was over the age of 20 at the time they left Egypt ever entered Israel because of the Sin of the Spies.

This duality—between the gifts we are given and the choices we make—is central to our lives. Hashem bestows upon us countless blessings: our families, talents, and opportunities. But how we use these gifts—whether we dedicate them to a higher purpose or squander them—is up to us.

Lessons for Today

The story of Bnei Yisrael’s redemption is not just a historical narrative; it is a timeless message about human nature. Like our ancestors, we often become so overwhelmed by the “urgent”—the daily demands and challenges—that we lose sight of the “important.” If you ask a struggling businessman about his five-year vision, he might respond, “I’m just trying to get through this week!” This mindset is natural, but it is also limiting. True growth requires stepping back, refocusing, and embracing the larger vision.

Do the Jews of the Diaspora face similar challenges to those of Bnei Yisrael in Egypt? Are they caught up in the urgent while ignoring the important? Have they grown too comfortable with the materialism of the Diaspora, losing sight of Hashem’s vision for kibbutz galuyot (the ingathering of exiles) and returning to Israel? Will the miracles of the past 15 months serve as a wake-up call?

The fifth cup reminds us that, while Hashem provides the foundation, it is up to us to build upon it. It challenges us to differentiate between the wheat and the chaff, the urgent and the important, and to align our lives with the divine vision.

A Blessing

As we reflect on this parsha, may we find the strength to rise above the distractions and burdens that weigh us down. May we pause to sharpen the saw, to listen to the voices of Torah and those around us, and to embrace our role as Hashem’s partners in building a better world. Let us see the vision Hashem has given us and follow it with clarity and purpose.

Old age isn't what you think it is

We devotees of Beit Knesset Hanassi are not unfamiliar with comments made by outsiders--and occasionally even by ourselves--about our shul's age profile. Yes, we do have many seniors in our midst, and this is something we are proud of. We are a community that cares, a community that respects the values of experience and judgement that come with age. But every so often we are surprised to find that, viewed through the eyes of others, maybe we are not that old at all!

In "Sheila Patz: a 100-year old woman's secret to a long life", our member Pessy Krausz (below, right) investigates the remarkable positivity of a woman who makes it plain that the secret of a long life is to thrive on challenge. 

Pessy's article, which is published in the Jerusalem Report and hosted on the Jerusalem Post website, can be read (or listened to) in full here.  

5,000 up ... and counting!

At around mid-day on Thursday, The Hanassi Blog received its 5,000^th page view.  That’s not bad for a pretty recent blog that’s aimed at a relatively small and exclusive readership. We are of course grateful to our readers for making this new Hanassi enterprise worthwhile -- and we are even more grateful to our contributors!

For the record, we have peeped behind the blogposts and taken a look at the back pages, which have lots of juicy data about The Hanassi Blog. We have discovered, for instance, which blogposts have been most frequently accessed. Of the 127 posts we had published by Thursday morning, our "top ten" of most popular posts reads like this (if you want to read one, just click on the name):

• Jerusalem Street Art: a visual spectacular (linking to a video by Heshy Engelsberg)
  
  
• The Water-Drawing Ceremony set to music (featuring a jolly composition by Max Stern)
  
  
• Gevalt! It's Gevura (A report by Pessy Krausz on the Yom Iyun we shared with OU Israel before Chanukah, with links to recorded presentations by five speakers -- including Rabbis Wein and Kenigsberg)
  
  
• Meet Elie Samet (Elie tells us a little about his Gemara project and his fondness for our se'udah shelishit)
  
  
• Happiness in our Hall! (31 girls displaced from Shlomi, up north, come to Hanassi for their batmitzvah celebrations)
  
  
• Something to do with your Etrog (Juliette Rothschild passes on to us an etrog liqueur recipe that originated with our late member Sydney Faber a.h.)
  
  
• Strings and Things: the Ladies of Tzitzit for Tzahal come to Hanassi (Hanassi takes in Tzitzit for Tzahal)
  
  
• Chanukah in Jerusalem 2024 (this post flags another Heshy Engelsberg production number)
  
  
• Is Galut so Bad? (Rabbi Paul Bloom writes provocatively about the difficulties of overcoming the comfort of exile)
  
  
• Frogs here, frogs there. Frogs were jumping everywhere (local rabbi and eco-campaigner Jonathan Neril teaches us about the signficance of frogs in the environment and in the Torah).

Once again, thanks to everyone who has made this possible, for helping make Hanassi more than just a shul.

Two lovers of Zion

“Two Lovers of Zion, Rabb Eber Hirschowitz and Laurence Oliphant” was the title of a lecture delivered to the Israel branch of the Jewish Historical Society of England on Wednesday evening. The speaker was our member (and former President) Eli Friedwald. Eli, who is also the author of The Rabbi’s Suitcase. 

Eli has very kindly shared with us the video of this fascinating lecture (the link appears below).  Our member, Dr Chaim Sharman, was there and adds the following:

Eli Friedwald gave a most interesting, illustrated talk to the Jewish Historical Society of England, Israel branch, on two "lovers of Zion" in the late 19th century who could not have come from more different backgrounds.

Rabbi Eber Hirschowitz was born in Russia and in 1884 was sent to England to start the Chovevei Zion organisation. Laurence Oliphant (pictured, right) was an evangelical Christian, a member of the British Parliament as well as being a mystic, foreign correspondent, and staunch Zionist. His writings included a book, The Land of Gilead, which set out his plans for establishing Jewish farming communities in Israel. Indeed, Oliphant even met the Sadigura Rebbe in order to seek funds for Eretz Yisroel. At his funeral Rabbi Hirschowitz gave a hesped in which he described him as standing on a par with the greatest of Jewish philanthropists.

Pessy Krausz was there too. What impressed her most? Let her tell you:

Of particular interest to me were the enormous efforts of a non-Jew, Lawrence Oliphant, in propounding the vision of Gilead for the Jews, helping poor Jews in the pale of Russia to settle what was then Palestine. Oliphant's work was instrumental in laying the groundwork for the later charismatic figure of Theodore Hertzl.

You can tune into Eli's talk on YouTube here.

What makes a great leader? Shemot 5785

The Torah, Jewish history and tradition all show us that Heaven often chooses unusual people for roles that are essential and pivotal in Jewish leadership. King David is a clear example of this historical phenomenon. But I think that we can agree that the choice of Moshe as the redeemer and eternal teacher of the Jewish people, if not of all civilization, is at first blush a strange one. 

Moshe became separated from the Jewish people for decades. He had faced the death penalty under Egyptian law for striking an Egyptian taskmaster who was beating a Jewish slave;  so he escaped and became a shepherd in Midian, far removed from his brethren suffering in Egyptian bondage.  And, when presented by Heaven with the offer of Jewish leadership, he declined it forcefully. But the will of Heaven prevailed, as is always the case.   

Moshe must now embark on his new leadership role, albeit seemingly reluctantly.  He himself wonders why he is chosen when, logically, his brother Aaron would seem to be a better fit for the mission. And perhaps just as amazing as the choice of Moshe for this position of leadership is the willingness of the Jewish people to accept him instantly as their leader. 

To most of the Jewish people he is a stranger, an outsider who has a speech impediment and is, at most, a Johnny-come-lately to their troubles and situation.  Yet again we see that it is the will of Heaven that prevails, and it is only through Moshe that the story of the Exodus from Egypt will unfold.   

Moshe, it transpires, has outstanding qualities and character traits that make him the greatest leader in Jewish and world history.  Foremost among these attributes is his humility. While all leaders must have an appreciation of their talents and their self-worth, oftentimes this becomes their undoing as their egos grow and they become arrogant.  Not so Moshe: even after forty years of leading his people, the Torah still describes Moshe as being the most humble of all human beings on the face of the earth. 

Though it is this trait that makes him the greatest of all past and future prophets, Moshe also has within himself an unquenchable love for his people.  His love for them is sorely tested many times during his career as their leader but, in spite of all of their backsliding, sins, rebellions and mutterings, it is Moshe’s love of the people that remains ever-present and steadfast. As King Solomon wrote:  "Love obliterates all transgressions.”  Finally, Moshe’s path to complete the mission that Heaven thrust upon him never wavers, no matter what the events and circumstances may be. 

These noble traits and characteristics are apparently what the Almighty searches for in assigning leaders to our people.  Moshe is the model for future Jewish leaders in all generations to come. 

Shabbat shalom, Rabbi Berel Wein

The Birth of Moshe Rabbenu, Divine Light, and Leadership

In this week's parsha, Shemot, we are introduced to Moshe Rabbenu, the great leader who would guide the Israelites from slavery in Egypt to freedom. The opening verses describe the birth of Moshe, as his mother Yocheved sees something extraordinary in him:

וַתַּ֥הַר הָאִשָּׁ֖ה וַתֵּ֣לֶד בֵּ֑ן וַתֵּ֤רֶא אֹתוֹ֙ כִּי־ט֣וֹב ה֔וּא וַֽתִּצְפְּנֵ֖הוּ שְׁלֹשָׁ֥ה יְרָחִֽים

"The woman conceived and bore a son; and when she saw how beautiful he was, she hid him for three months" (Exodus 2:2).

This description has sparked a deep exploration by commentators. The words "ki tov" (“how beautiful”) seem to be a simple statement of a mother’s love for her child. However, Ramban asks: What exactly does "ki tov" mean here? Every mother thinks her child is beautiful, so what is being highlighted?

Rashi explains that the light in the room when Moshe was born was not ordinary—his presence illuminated the space around him. But what type of light are we talking about? The connection between Moshe’s birth and the "ki tov" mentioned in the creation story is significant. In Bereshit (Genesis 1:4), the phrase "ki tov" is used to describe the original light of creation, a light that transcends the physical and represents a higher spiritual energy. This light was hidden away after the creation of the world, and it is known as Or HaGanuz—the concealed light, a spiritual force reserved for the righteous in the World to Come, it is a light of pure ruchniut. This light, according to Rashi, was not the natural light of the sun created on day four of creation. Instead, it is a divine, spiritual light—a manifestation of Hashem’s presence in the world. And where was this light hidden? It was hidden in the Torah.

From the moment of Moshe’s birth he carried this light, which would later be reflected in his face when he descended from Mount Sinai after receiving the Torah. His face radiated so brightly that he needed to wear a veil. This spiritual illumination, which began with Moshe's birth, represents his unique role in the redemption of Israel and the revelation of Hashem's presence to the world.

The Kli Yakar asks why Yocheved hid Moshe for three months. He explains that this light, which symbolizes emunah (faith) and inspiration, was too powerful to be exposed to the outside world prematurely. It was a light that Yocheved, as well as Batya (the daughter of Pharaoh), recognized as a sign that Moshe was no ordinary child. It was the light of divine presence and the potential to lead the Israelites to redemption.

Moshe’s Appointment at the Burning Bush

As the parsha progresses, we see Moshe’s appointment at the burning bush, 80 years after his birth. Moshe, having grown up in Pharaoh's palace, is reluctant to accept the mission to redeem Bnei Yisrael. He offers two reasons: first, he doubts that he can convince Pharaoh to let the Israelites go, and second, he believes that the Israelites, after centuries of slavery, will not have the strength to oppose Pharaoh.

The Significance of Moshe’s Reluctance

When Hashem commands Moshe at the burning bush, Moshe initially resists. He refuses four times, citing reasons such as, "I cannot do this," and "They will not believe me." This refusal stands in contrast to the typical response of other prophets, who answer with the phrase "Hineni" (Here I am). What accounts for Moshe’s reluctance?

The Or HaChaim explains that Moshe could not fathom how the Israelites, immersed in the spiritual and moral impurity of Egypt, could ever be redeemed. He saw them as having reached the 49th level of impurity, and he thought it was impossible to bring them out. Yet Hashem’s response to Moshe is that it may seem impossible, but there is a spiritual link that can be restored. Indeed, only a fraction of the Israelites, those who demonstrated faith by marking their doors with blood during the final plague, would merit redemption. The fire of the burning bush symbolizes the immorality and spiritual contamination of Egypt, but the bush itself is indestructible. This teaches us that, even from the lowest levels, there is hope for redemption, and Moshe was chosen to find that spark of holiness within the Israelites and lead them out.

Rabbi Chaim Shmuelevitz offers another perspective, focusing on the concept of derech eretz (proper conduct). Moshe, who had an older brother, Aaron, saw him as the natural leader. Moshe was reluctant to take on the leadership role because of his humility and respect for his brother. This is a powerful lesson in leadership—Moshe did not act out of personal ambition, but from a sense of divine duty and humility.

Hashem answers Moshe with the phrase "אהיה אשר אהיה" ("I am that I am"). This phrase, unique to our parsha, alludes to a profound spiritual truth: Hashem’s presence transcends both the past and the future. According to Rav Samson Raphael Hirsch, the name Elokim refers to Hashem’s role in creation and the ongoing process of sustaining the world. However, "אהיה אשר אהיה" refers to the future redemption, signaling that Hashem will be with Bnei Yisrael in the future, guiding them through the exodus and eventual redemption.

The Meshech Chochmah connects the gematria of "אהיה" (which is 21) to the Tefillin, which is mentioned in the next week’s parsha. Rambam in Hilchot Tefillin teaches that the name of Hashem appears 21 times in the Tefillin, both in the Shel Rosh and Shel Yad. The Tefillin, with its association to the number 21, represents the spiritual connection between Hashem and the Jewish people. Through this connection, Bnei Yisrael have the strength to overcome their own negativity and ultimately bring Hashem’s presence into the world. The Rambam says that the kedusha of the Tefillin is greater than that of the tzitz worn on the head of the Kohen Gadol, where it is mentioned only once.

Tefillin is the secret weapon of klal yisrael.

The shel yad is the private strength of Bnei Yisrael to overcome their own negativity and overcome the Yetzer Harah.

The shel rosh is the public connection to Hashem that the goyim will eventually recognize the Shem Hashem.

Meshech Chochmah says that the gematria of the two אהיהs is 42. The ultimate name of Hashem has 42 letters mentioned in Gemara Kedushin. 42 is the number with which God creates the Universe in Kabbalistic tradition. In Kabbalah, the most significant name is that of the En Sof (also known as "Ein Sof", "Infinite" or "Endless")

The closest we get to understanding the 42 letter name of Hashem is the prayer Ana b’ Koach, which has 42 words. Each word represents one of the 42 letters of Hashem's name . There is a sefer called Ner Yisrael that explains Ana B’Koach.

Conclusion: Spiritual Light, Redemption, and Torah Study

The parsha of Shemot is rich with lessons for us. We see the light associated with Moshe’s birth—this divine light represents the creation of the Jewish people and their eventual redemption. We also learn that even those who have reached the lowest spiritual levels, as the Israelites had in Egypt, can still be redeemed. Moshe Rabbenu, in his role as leader, embodies these redemptive powers.

Finally, the parsha teaches the importance of delving deeply into the words of Torah. We should not merely take them at face value, but strive to understand the deeper, more profound meanings that are hidden within. Just as Moshe’s mission seemed impossible, so too does the task of bringing redemption to the world—but with faith, humility, and a commitment to the study of Torah, we can bring Hashem’s light into the world.

May we all merit to see the effects of the Or HaGanuz and bring the divine light into our lives, strengthening our connection to Hashem and to one another.