web analytics
September 23, 2014 / 28 Elul, 5774
At a Glance
Judaism
Sponsored Post
Meir Panim with Soldiers 5774 Roundup: Year of Relief and Service for Israel’s Needy

Meir Panim implements programs that serve Israel’s neediest populations with respect and dignity. Meir Panim also coordinated care packages for families in the South during the Gaza War.



Home » Judaism » Parsha »

Being Like Hashem


The-Shmuz

“And Pharaoh sent for Moshe and Aharon and said to them, ‘I have sinned this time. Hashem is righteous, and I and my people are wicked.” – Shemos 9:27

After months of rebellion, Pharaoh finally admitted he was wrong. The Dos Zakainim explains that the plague of barad moved Pharaoh more than any other. And it was because of one factor: Moshe had warned him the hail would kill anything living. Again and again, Moshe cautioned Pharaoh to take his livestock and his slaves inside. Because Pharaoh was repeatedly warned to save the living creatures, he was moved and recognized his error.

This Dos Zakainim is difficult to understand. Why would this detail cause Pharaoh to admit Hashem was right? He witnessed the greatest revelation of Hashem’s mastery of nature and it didn’t move him. He watched as Mitzrayim, the superpower of its time, was brought to its knees. That didn’t move him. Why should this single factor have such an effect?

This question is best answered with a mashal.

The Nature of the Human

Henry Ford, while a brilliant businessman, was not known for his kindliness. In fact, he used to brag that he never did anything for anyone. The story is told that while he was going for a walk in the fields with a friend, they heard yelps coming from a nearby property. A dog had gotten caught in a barbed wire fence and couldn’t get out. Ford walked over to the fence, gently pulled on the wire, and freed the dog. When he returned to the road, his friend said to him, “I thought you were the guy who never did anything for anyone.” Henry Ford responded, “That was for me. The dog’s cries were hurting me.”

This story is compelling because Ford didn’t care about anyone but himself. He didn’t choose to be kind. He didn’t want to feel the pain of others. In fact, he tried his best to squelch this sensitivity. But it was still there. He couldn’t stop himself. He was pre-programmed to have mercy. In his inner makeup there was that voice that said, “Henry, the poor animal is in pain. Go do something!”

Even though he prided himself on selfishness, he couldn’t quell that voice inside. It bothered him to hear a creature in pain. When he heard those cries, they reached down to his inner core, to that part of the human that only wants to do good, proper and noble things. That part was touched. It saw an animal in pain and said, “Don’t just stand there, Henry. Do something. That poor animal is suffering.”

Let Us Make Man

This is illustrative of the basic components of the human. When Hashem created man, He joined together two diverse elements to form his soul. These are his spiritual soul, what we call his neshamah, and his animal soul, which is comprised of all of the drives and inclinations needed to keep him alive. The conscious “I” that thinks and feels is made up of both parts.

The neshamah comes from under the throne of Hashem’s glory. It is pure and holy and only wishes for that which is good, proper and noble. Because it comes from the upper worlds, it derives no benefit from this world and can’t relate to any of its pleasures. The other part of man’s soul is very different. It is exactly like that of an animal, with all of the passions and desires necessary to drive man though his daily existence.

We humans are this contradictory combination. Within me is an animal soul made up of pure desires and appetites, and within me is a holy neshamah that only wishes to do that which is right and proper. The animal soul only knows its needs and exists to fulfill them. The neshamah is magnanimous and only wishes to give. These two total opposites are forged together to create the whole we know as the human.

This seems to be the answer to the Dos Zakainim. Pharaoh was a human being, and as all humans, he had a sublime side to him. He may have spent years ignoring and pushing it down, but it remained within him. What he experienced during the plague of hail was pure chesed. His enemy was concerned for his good.

About the Author: Rabbi Shafier is the founder of the Shmuz.com – The Shmuz is an engaging, motivating shiur that deals with real life issues. All of the Shmuzin are available free of charge at the www.theShmuz.com or on the Shmuz App for iphone or Android.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Being Like Hashem”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Drone Intercept Along Syrian Border 1
Israel Shoots Down Syrian Sukhoi-24 Fighter Plane Infiltrating Israeli Airspace
Latest Judaism Stories
Teens-091214-Shofar

Hamas’ tunnels were destroyed as were plans for their unparalleled terror attacks on Rosh Hashana.

Hertzberg-092614

Perhaps the most important leadership lesson Elkana taught us is to never underestimate the difference a single person can make.

Teller-Rabbi-Hanoch-NEW

“he’s my rabbi” the Black painter said with pride, pulling out a photo of the Rebbe from his wallet

Rabbi Avi Weiss, head of theYeshivat Chovevei Torah. Rabbi Asher Lopatin will be replacing him as head of the school.

The Torah notes that even when we are dispersed God will return us to Him.

Simply, for Rambam the number 14 (2×7) was his favored organizing principle.

One of the cornerstones of our Jewish life is chesed, kindness. Chesed can only be taught by example

Our understanding of what is and what is not possible creates imagined ceilings of opportunity for us.

This young, innocent child gave me a powerful, warm surge of energy and strength.

The Chafetz Chaim answered that there are two forms of teshuvah; teshuvah m’ahava and teshuvah m’yirah.

Question: I recently loaned money to a friend who has been able to repay only part of it. This was an interest-free loan. We exchanged a signed IOU, not a proper shtar with witnesses, since I have always trusted her integrity and only wanted a document that confirms what was loaned and what was repaid. Now that shemittah is approaching, what should I do? Should I forgive the loan? And if my friend is not able to repay it, may I deduct the unpaid money from my ma’aser requirement?

Name Withheld

A Role Reversal
‘Return, O Wayward Sons…’
(Chagigah 15a)

When the Kleins returned, however, they were dismayed to see that the renters did a poor job cleaning up after themselves.

In Parshas Re’eh the Torah tells us about the bechira to adhere to the commandments of Hashem and refrain from sin. In Parshas Nitzavim, the Torah tells us that we have the choice to repent after we have sinned.

As Moshe is about to die, why does God tell him about how the Israelites will ruin everything?

Jonah objected to God accepting repentance based on ulterior motives and likely for short duration.

More Articles from Rabbi Ben Tzion Shafier
The-Shmuz

Our understanding of what is and what is not possible creates imagined ceilings of opportunity for us.

The-Shmuz

How can the Torah expect me today, thousands of years after the mitzvahs were given, to view each mitzvah as if I’m fulfilling it for the first time?

A replica reminds a person of the original. Granted it is in miniature, and granted no one would mistake it for the original, but it carries, almost in caricature form, some semblance of the original.

When a person feels he can control the destiny of other people, he runs the risk of feeling self-important, significant, and mighty.

If a man sins and follows his inclinations, he will find comfort in this world – but when he dies, he will go to a place that is all thorns.

While it’s clear to you and to me that a 14,000-pound creature can easily break away from the light ropes holding it, the reality is that it cannot.

One of the manifestations of the immature person is a sense of entitlement.

When Hashem first thought (if it could be) about creating the world, the middah of din was in operation.

Printed from: http://www.jewishpress.com/judaism/parsha/being-like-hashem/2013/01/10/

Scan this QR code to visit this page online: