web analytics
December 26, 2014 / 4 Tevet, 5775
 
At a Glance
Judaism
Sponsored Post
8000 meals Celebrate Eight Days of Chanukah – With 8,000 Free Meals Daily to Israel’s Poor

Join Meir Panim’s campaign to “light up” Chanukah for families in need.



Home » Judaism » Parsha »

Bo: That You Should Know

Miller-Rabbi-Avigdor

“For I have made heavy his heart and the heart of his servants in order that I should put these signs of mine in his midst and in order that you should relate in the ears of your son and your son’s son how I dealt with Egypt, and you should know that I am Hashem” (10:1-2).

That great generation was mandated with the mission of serving as eyewitnesses who would testify to all future generations. This is a key statement that explains the reason for all the wonders that took place in Egypt and at Sinai and in the wilderness: this generation was privileged to be eyewitnesses in order to testify for all future generations.

Why were they considered such good witnesses? Because they were “a stiff-necked people,” which means highly intelligent people of independent minds who had learned from Avraham and from Yitzchak and from Yaakov to discount the superstitions of the nations among whom they had sojourned. This was the reason Moshe had said to Hashem: “They will not believe me” (4:1).

Hashem performed miracles for these trusty eyewitnesses that were never again shown to any generation in order that all subsequent generations would benefit by the lessons these miracles teach. Thenceforth the laws of nature decreed by the Creator would no longer be disturbed, for the lessons of the miracles are available to all who wish to study them as they are related in the Scriptures.

From these words (“In order that you should relate in the ears of your son and your son’s son…”) it is apparent that such wonders would not be performed in the future. The time of open miracles would pass, because the Creator desires that His laws of nature should prevail. But these laws of nature are actually stupendous miracles that men fail to recognize due to the regularity of their occurrence, which lulls the mind into lethargy.

Now, in that era the great open and unusual miracles were performed so that men would remember them forever learn from them that Hashem performs miracles of equal magnitude every day: “A man’s food is as difficult [i.e. as miraculous] as the splitting of the Sea of Suf” (Pesachim 118a).

The plagues were chiefly intended not as punishment upon Egypt but to bestow on the sons of Israel the everlasting gift of awareness of Hashem and of His election of the nation of Israel forever: “I am Hashem” and “Israel is My firstborn son” (4:22).

When the later generations fail to utilize properly the lessons of these wondrous events, it is considered a frustration of Hashem’s plan, and as if Hashem punished Egypt in vain and abrogated His laws of nature in vain.

“That which l performed in Egypt and My signs which I put upon them” were for the purpose that “You should know that I am Hashem,” which refers to Israel.

This verse foretells that such wonders will not recur because Hashem does not wish to abrogate His laws of nature. Forever we shall look back to the great past.

The second verse should have stated “And you shall know that I, Hashem, have performed this wonder.” But to know that He is Hashem means that and much more, for the word Hashem signifies the “source of all that exists” and therefore He alone is the doer of wonders and of all that transpires.

“You shall know” – did the first seven plagues not cause them to know? But here we learn that to “know Hashem” is an unending effort that should be continued always, because His greatness is endless. Thus Moshe requested, after Hashem had revealed Himself so abundantly to him, “let me know You.”

Compiled for The Jewish Press by the Rabbi Avigdor Miller Simchas Hachaim Foundation, a project of Yeshiva Gedolah Bais Yisroel, which Rabbi Miller, zt”l, founded and authorized to disseminate his work. Subscribe to the Foundation’s free e-mail newsletters on marriage, personal growth, and more at www.SimchasHachaim.com.

For more information, or to sponsor a Simchas Hachaim Foundation program, call 718-258-7400 or e-mail info@SimchasHachaim.com.

About the Author: The Rabbi Avigdor Miller Simchas Hachaim Foundation, a project of Yeshiva Gedolah Bais Yisroel, was founded and authorized by Rabbi Miller to disseminate his work. Subscribe to the Foundation’s free e-mail newsletters on marriage, personal growth, and more at www.SimchasHachaim.com. For more information, or to sponsor a Simchas Hachaim Foundation program, call 718-258-7400 or e-mail info@SimchasHachaim.com.


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 “Bo: That You Should Know”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Ayala Shapira, 11, is fighting for her life after suffering burn wounds when an Arab terrorist threw a Molotov cocktail at the car in which she was riding.
‘Slight Improvement’ in Life-threatening Condition of Firebomb Victim
Latest Judaism Stories
Torah-Hakehillah-121914

Why is the tzitzis reminder on our clothing? How does it remind us that there are 613 mitzvos?

Grunfeld-Raphael-logo

The court cannot solely rely on death certificates issued by non-Jewish institutions without conducting its own investigation into the facts of the case.

Business-Halacha-logo

“I’m still not sure we have a right to damage his property,” said Mrs. Schloss. “Can you ask someone?”

Rabbi Sacks

Jacob’s blessing of Ephraim over Manasseh had nothing to do with age and everything to do with names

Slavery was universal; So, why was Egypt targeted in this object lesson?

Rav Akiva Eiger is assuming that the logic of the halacha that both the son and his mother are obligated to honor his father and therefore he must honor his fathers wishes first, is a mathematical equation.

The first requirement is a king must admit when he is wrong.

Reward And Punishment
‘Masser Rishon For The levi’im’
(Yevamos 86a)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

Reb Shlomo Zalman could not endure honorifics applied to him because of his enormous humility

Because we see these events as world changing, as moments in history, they become part of us forever.

They stammer “I’m not Orthodox,” as if that absolves them from the responsibility of calling to G-d

It’s fascinating how sources attain the status “traditional,” or its equivalent level of kashrus.

She was determined that the Law class was Dina’s best chance of finding a husband, and that was the real reason she wanted her to go to college.

But who would have ever guessed that Hashem would unlock the key to the birth on same day as the English anniversary of our wedding.

More Articles from Rabbi Avigdor Miller
Miller-Rabbi-Avigdor

“When I proclaim the name of Hashem, give greatness to our G-d (32:3). When we hear a berachah, it is proper to exclaim “Baruch Hu u’Baruch Shemo” (“He is blessed and His name is blessed”) when Hashem’s name is pronounced. But much more is intended. The mention of that most important word (in any language) should evoke the greatest reverence and love and devotion. How much should we exert ourselves in this function?

Miller-Rabbi-Avigdor

We live in an age of conveniences – and dangers. Our affluence presents dangers to our quest for spiritual perfection, which the Torah cautions against and which Rabbi Avigdor Miller elaborates on in Parshas Vayelech.

“The life and the death I have given before you…in order that you should live, you and your seed.… And you shall choose life” (30:19). “Choosing life” is one of the highest accomplishments (Shaare Teshuvah III:17). This means that not only does Hashem allow us the free will to choose (a principle that materialist psychologists deny), He also gives us the information that we possess free will.

Many passages in the Torah appear at first glance to be repetitious. Often, each iteration has a unique and deep message. Rabbi Avigdor Miller, zt”l, finds such a case (in the passage of the Blessings and Curses) in the Torah’s instruction to keep Hashem’s commandments and walk in His ways.
Also in the passage of the Blessings and Curses, Rabbi Miller highlights the great blessing of a long life.

The Talmud asserts that the rebellious son of the verse below never existed and never will. Nonetheless, the Torah relates this law to advise parents in the most difficult of issues – raising children. To Rabbi Avigdor Miller, zt”l, the law and its lessons help reveal Israel’s greatness.

Moshe’s blessing to the nation of Israel is interesting in that a similar blessing, which Hashem had given Avraham and Yizchak, had already been fulfilled. Rabbi Avigdor Miller, zt”l, observes that among the greastest blessings is abundant offspring, and therefore this blessing was particularly auspicious – even the third time around.

In the confrontation between Israel and Midian, the Torah reveals the great void of virtue that separated the two nations. While Israel had fallen to great depths in the challenge of the Peor, Rabbi Avigdor Miller, zt”l, points out that it had risen again to great heights in the ensuing battle against a nation steeped in immorality.

“Pinchas Ben Elazar Ben Aharon the kohen turned away my wrath from upon the sons of Israel by his zeal for my sake in their midst; and I did not bring destruction upon the sons of Israel because of my jealousy. Therefore, say, behold, I give to him my covenant of peace” (25:11-2). This is a special proclamation of acclaim. Though Moshe certainly approved of Pinchas, Hashem here teaches the necessity to render public recognition to the righteous.

Printed from: http://www.jewishpress.com/judaism/parsha/bo-that-you-should-know/2012/01/26/

Scan this QR code to visit this page online: