Author Topic: Video Study for Parsha Bo : Signs and Wonders  (Read 3878 times)

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Offline muman613

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Video Study for Parsha Bo : Signs and Wonders
« on: January 18, 2013, 12:15:37 AM »
Shalom Good JTF friends,

This week we are reading the sidrah of Bo, in the book of Shemot/Exodus. Last week we read about the first seven plagues which Hashem smote Egypt with. This week continues the story of the last three plagues, the locusts, the darkness, and the death of the firstborn male Egyptians.

At this point Pharoah was getting kind of battered by all the plagues, at times acting as if he really wanted to let the Children of Israel leave, but again his heart was hardened. The hardening of Pharoahs heart causes many people to ask whether Pharoah actually had free will, and the answer is that without the hardening of his heart he would have had no free will (because he would have been forced by the plagues to let them go).

Here is Chabads 'aliyah-by-aliyah' description of this weeks portion:

Quote
http://www.chabad.org/parshah/article_cdo/aid/619489/jewish/Aliyah-Summary.htm

General Overview: In this week’s reading, Bo, the last three plagues—Locust, Darkness, and Death of the Firstborn—are inflicted upon the Egyptians. Moses commands the Israelites concerning the Paschal offering and the laws of the Seder. After the final plague, Pharaoh unconditionally releases the Israelites from his land.

First Aliyah: Plague Eight: At G‑d’s behest, Moses and Aaron went to Pharaoh and delivered a warning: “How long will you refuse to humble yourself before Me? Let My people go, so that they can worship Me!” They informed Pharaoh that if he does not allow the Israelites to go, Egypt will be attacked by a plague of locusts. After Moses and Aaron left, Pharaoh’s servants begged him to allow the Israelites to leave. “Don’t you yet know that Egypt is lost?” they argued. Pharaoh called back Moses and Aaron, and offered to allow the Israelites to leave—provided that they leave behind their children as security. Moses and Aaron refused the offer, and Pharaoh stubbornly refused to allow the Israelites to go.

Second Aliyah: Moses stretched out his hands, and swarms of locusts swept down on Egypt. They consumed absolutely every blade of grass, and all the crops. Pharaoh beseeched Moses to pray to G‑d for the removal of the locusts, promising to then release the Israelites. Moses prayed, and no sooner had a wind carried the locusts back to the Red Sea than Pharaoh changed his mind yet again. Plague Nine: A frightful darkness descended upon Egypt. For days, the entire nation was incapacitated by the debilitating pitch darkness. “But for all the children of Israel, there was light in their dwellings.”

Third Aliyah: Pharaoh summoned Moses again, offering to release the Israelites if they leave behind their cattle. Moses refused the condition. Pharaoh sent Moses away, warning him to never appear in his presence again, “for on the day that you see my face, you shall die!” Moses agreed, but not before he delivered a final message that G‑d relayed to him at that moment. G‑d told Moses that he would visit one more plague upon Egypt, after which Pharaoh will actually drive the Israelites from his land. Parenthetically, at that time G‑d also instructed Moses to ask the Israelites to borrow from their Egyptian neighbors jewels, silver and gold. The Israelites complied, and the Egyptians readily lent out their valuables.

Fourth Aliyah: Moses delivered G‑d’s warning to Pharaoh: “At midnight, I will go out in the midst of Egypt. Every firstborn in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne to the firstborn of the slave woman . . .” G‑d then gave the Israelites their first mitzvah, that of determining the New Moon (Rosh Chodesh) each month and establishing a lunar calendar. G‑d also told Moses to instruct the Israelites to designate a lamb for the Paschal offering. The Israelites were to sacrifice this lamb and consume it, together with matzah and bitter herbs, on the eve of the fifteenth of Nissan. The blood of the lamb was to be smeared on the lintels and doorposts of the Israelite residences, and all inside those homes would be spared when G‑d descended to smite the Egyptian firstborn. G‑d also instructed that for all future generations this day would signal the beginning of the seven-day holiday of Passover, during which no leaven may be eaten or possessed.

Fifth Aliyah: Moses gathered the Israelite elders and conveyed to them G‑d’s instructions.

Sixth Aliyah: Plague Ten: At the stroke of midnight, G‑d slew all the Egyptian firstborn. No Egyptian home was spared, and Egypt erupted in a great outcry. Pharaoh awoke and raced to Moses, and begged him to take the Israelites and leave. The Egyptians pressured the Israelites to leave as soon as possible, and the Israelites complied. Equipped with all the valuables they had borrowed from the Egyptians, and provisions for the way—dough that was baked before having time to rise—the Israelites left Egypt at midday of the fifteenth of Nissan. This section concludes with some more rules that pertain to the Paschal offering.

Seventh Aliyah: G‑d gave the Israelites several mitzvot: 1) All male Israelite firstborn were henceforth sanctified to G‑d. 2) Eat matzah on Passover. 3) Recount the story of the Exodus at the Passover Seder. 4) Bring all male firstborn of kosher animals as sacrifices. 5) Redeem all male firstborn donkeys for a sheep—which is given to a kohen (priest). 6) Don tefillin on the head and arm.

Let us start with the Naaleh Rabbi Avishai David:

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #1 on: January 18, 2013, 12:24:35 AM »
The great Rabbi Nagin of Otniel in Israel:

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #2 on: January 18, 2013, 12:38:08 AM »
The animated G-dcast video:


You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #3 on: January 18, 2013, 12:43:56 AM »
Rabbi Yehuda Moses gives an interesting talk on how Pharoah denies Hashem till the end...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #4 on: January 18, 2013, 01:00:31 AM »
Here is Rabbi Richman from the Temple Institute...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #5 on: January 18, 2013, 01:10:59 AM »
From 2 years ago...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #6 on: January 18, 2013, 01:20:56 AM »
Rabbi Finkelstein is always interesting, here he is talking about Moses incredible traits...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #7 on: January 18, 2013, 01:30:24 AM »
From OhrGanuz, and a contributor to several Torah learning sites (including Torah.org) the great Rabbi Pinchas Winston...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #8 on: January 18, 2013, 01:44:18 AM »
Another interesting short talk by Rabbi Finkelstein...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #9 on: January 18, 2013, 01:55:42 AM »
Rabbi Svirsky gives his always thoughtful ideas on Bo...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #10 on: January 18, 2013, 02:16:07 AM »
Rabbi Shafier is going on tour in Israel this month.... I am on his mailing list and got his schedule..




Tues. Jan. 22nd @3:35 PM
Ohr Somayach
 
Wed, Jan. 23rd @ 9:45
Ohev Yisroel Ramat Shilo
 
Wed, Jan. 23rd @8:00 PM
L'ayla women's program at the
OU Center
22keren Hayesod
 
Thurs, Jan. 24th @5:00 PM
Yeshiva Mevaseret Yerushalayim
 
Thurs, Jan. 24th @8:00 PM
Bnot Torah
 
Sanhedria HaMurchevet
 
Thurs., Jan. 24th @ 10-10:30 PM
OJ-Ohr Yerushalayim
beit meir
 
Shabbos in Ranana
 
Motzei Shabbos @ 8:00 PM
Moshav Matityahu
 
 
Sun, Jan. 27 @9:15 PM
Ramat Beit Shemesh
 
Mon. Jan. 28 @ 10:00 PM
Chofetz Chaim Sanhedrin Marchevet

Next Shabbos (Not this week) is my secular Birthday.... It is also very auspicious because that Shabbat also happens to be the holiday Tu BeShvat...
You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #11 on: January 18, 2013, 02:25:51 AM »
Here Rabbi Richman reveals one of the interesting facts I like to discuss on Pesach. All the major 'Ten Commandment' movies made about the Exodus usually demonstrate the Israelites swabing blood on the outside of their doorposts. But in fact the sages are of the opinion that the blood was actually swabbed on the inside of the doorpost, so that the Israelites themselves could see it. This was to strengthen the Jews faith and trust in Hashems mighty signs and wonders which he displayed during the 'Makkos'/Plagues.

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #12 on: January 18, 2013, 02:37:28 AM »
Now for a mystical insight from the wise Rabbi Ginsburg...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #13 on: January 18, 2013, 02:56:34 AM »
What does the Torah tell us about the dogs? Here Rabbi Ginsburg explains:

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #14 on: January 18, 2013, 03:13:26 AM »
It is late again, can't believe I spent 2 hours studying the Parasha this week...

Here Rabbi Machlis discusses our weekly Haftarah...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #15 on: January 20, 2013, 03:39:49 PM »
This Rabbi Trugman shuir is 'garunteed' to blow your mind out. The Rabbi discusses the 'space-time' continuum and quantum physics along with the views of the Kabbalah masters. It is one of his 1:10 minute discussions but it is very interesting.

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

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Re: Video Study for Parsha Bo : Signs and Wonders
« Reply #16 on: January 22, 2013, 12:58:56 AM »
Rabbi Safran gives a very timely lesson about Jewish history in relation to the commandment of Rosh Chodesh...

Reposted from http://www.israelnationalnews.com/Articles/Article.aspx/12740#.UP4pvCaRz0E

It's Always Darkest Just Before the Dawn

Rosh Chodesh and Parshat Bo are linked by a profound lesson in Jewish history.
From Rabbi Dr. Eliyahu Safran

One might expect the observance of Rosh Chodesh, the New Month, to take pace when the moon is full; when its luminance is most pronounced. But Rosh Chodesh is celebrated at the new moon, when the moon’s presence is essentially invisible in the dark, night sky.

What is the lesson here?

Rabbi Soloveitchik explains that while Shabbat and Yom Tov are sanctified by their association with specific historical or religious events, the significance of Rosh Chodesh grows organically from the Jewish belief in renewal. How could it be otherwise that the Jew identifies personally and dynamically with the moon; with revival from an almost nonexistent state, with illumination stemming from a state of darkness? Our history is defined by periods of darkness and near despair that would have erased other people from the history of man. And yet, from our darkness and degradation, we rise renewed.

The Talmud alludes to this when it teaches, “sanctify the moon, and I will send you a siman – a sign.” David melech Yisrael chai vekayam. David, glorious poet and king, sinner and shepherd, who was defeated, humiliated and dejected, is alive and well. He will yet reign, with power and pride. He will be renewed. Moshiach will, after all, be ben David, of David’s line.

What seems hopeless is not hopeless. There is light after the dark.

The Jew is imbued with the Rosh Chodesh personality, one that is defined by faith in a redemption that is yet to come; in the shining of light even though it is yet dark, in life though the threat of death is imminent. Though his own life hangs in the balance, the Jew looks to the future, to his children, with hope that redemption will be there if not for him for them. The Rosh Chodesh personality sings and dances. David melech Yisrael. Though he tarries, he will come! No matter how difficult his circumstance, he embraces life and hope, emblematic in the optimistic greeting of Shalom Aleichem.

Such optimism in the face of such trouble inevitably both uplifts and challenges. Moshe too struggled with the same emotional conflict. The hope of freedom so tantalizingly close and yet so absolutely forbidden.

God informed him, in exact and absolute terms, “This month shall be the head month to you. It shall be the first month of the year.”

Rashi comments that, “Moshe was perplexed regarding the new moon – how much of it must be visible before it is proper to consecrate it as new moon? Until God pointed with the finger and said, ‘Behold it like this, and consecrate it.’”

When it is darkest, the light must surely follow.

Parshat Bo tells of the last three plagues God brings down upon Egypt. In it, we are given our first commandments as a community – the keeping of the new moon and a Jewish calendar, as well as the holiday of Passover.

From its beginning, the parasha speaks to the redemption implicit in the Rosh Chodesh. God tells Moshe why the plagues are happening to Egypt – so that you (the Hebrews) will tell in the ears of your children and your children’s children that God acted upon Egypt and put signs in their midst to let them know it was God that was acting on their behalf. That is, throughout this difficult time, the lesson to be taught to the children is that redemption comes! Light follows darkness!

The message of the culminating two plagues could not have taught a more different message to the Egyptians – darkness without the hope of redemption, a present without a brighter future. First, darkness that befell Egypt. A darkness so deep and so ink-like that a man could not see his hand before his face. For three long days and nights, the darkness weighed down upon the Egyptians, until Pharaoh relented and told Moses he could take the Children of Israel into the Wilderness to worship. But only the people; the animals had to remain.

Even against such darkness, Pharaoh’s arrogance against God remained.

But the Plague of the Slaying of the First-Born brought him to his knees. Darkness without the hope of light to follow! This miracle took place on the 14th day of the beginning of months. The Passover.

God decreed that it would be celebrated for seven days among the Jews through the generations. Every Jew will remember and retell the story of how God brought him out of bondage in Egypt.

In the middle of the night, just as God had told, the first-born of Egypt was killed. Young and old, rich and poor, human and animal. Throughout Egypt there was loud wailing, for no house was without grief.

Pharaoh demanded that the Jews leave and so the Jews fled, carrying their unleavened dough upon their backs before it could rise into bread. But the truth was already set. Teach your children, Redemption follows slavery; light follows darkness.

The power of the lesson of Rosh Chodesh touches every moment of Jewish experience, promising hope when hope seems furthest away and light when the night is darkest.

Pesach in Bergen Belsen. The Rabbi of Bluzhov sat at the head of the Seder table, surrounded by a group of young children and a few adults. The youngest of the children asked the Four questions, his sweet voice chanting the traditional melody, “Why is this night different from all other nights? For on all other nights we eat either bread or matzah, but tonight only matzah.”

It was dark in the barracks, so frighteningly dark.

The rabbi explained the meaning of Passover in response to the Four Questions. Night, the rabbi explained, means exile, darkness, suffering. Morning means light, hope, redemption. Why is this night different from all other nights? Why is this suffering different from all the previous sufferings of the Jewish people? On all other nights we eat either bread or matzah, but tonight only matzah. Bread is leavened; it has height. Matzah is unleavened and is totally flat.

During our previous nights in exile, we had moments of bread, of creativity, and light, and moments of matzah, of suffering and despair. But tonight, we experience our greatest suffering. Tonight we have only matzah, we have no moments of relief ... But do not despair, my young friends…

…For this is also the beginning of our redemption. We are slaves who served Pharaoh in Egypt. Slaves in Hebrew are Avadim; the Hebrew letters of the word Avadim form an acronym for the Hebrew phrase: David, the son of Jesse, your servant, your Messiah. Thus, even in our state of slavery we find intimation of our eventual freedom through the coming of Messiah.

We, who are witnessing the darkest night in history, the lowest moment of civilization, will also witness the great light of redemption, for before the great light there will be a long night.

The Seder concluded. As the children returned to their barracks, slaves of a modern Pharaoh amidst a desert of mankind, they were sure that the sounds of the Messiah's footsteps were echoing in the sounds of their own steps on the blood soaked earth of Bergen-Belsen.

Could the rabbi have taught a truer lesson of the meaning of Rosh Chodesh?

When Titus destroyed the Temple in Jerusalem in the year 70, he built a triumphal arch in Rome to mark his victory. He decorated the arch with reliefs of the holy vessels used in the Temple, including the seven-branched menorah, and he issued coins bearing the inscriptions Judaea Capta and Judaea Devtcta (“Judaea is captured,” and “Judaea is vanquished”). No self-respecting Jew would ever pass under the Arch of Titus, the arch of Jewish humiliation. But when the State of Israel was established, its government decided to use the seven-branched menorah as its national symbol. The menorah stood for light, and Israel was determined to be a source of light and blessing to its people and to mankind. But no one knew the exact form of the menorah. Then someone remembered; a representation of the menorah was preserved on the Arch of Titus. And so, today, the emblem of a strong, dynamic, reborn, and renewed State of Israel is the form of the menorah copied from the Arch of Titus: that which Titus meant as a token of humiliation and degradation was turned into a symbol of Jewish pride. Interwoven into the fabric of the Jewish being are strands of the past, the challenge of the present and the hope of the future.

The Talmud tells us that Jews use a lunar calendar, while the nations of the world make use of the solar calendar. The reason, says the S’fat Emet, is because the nations of the world can only function and exist when conditions are favorable and their environment is sunny. When their sun sets, so do their empires. Jews, on the other hand, live and exist even in darkness, they continue to shine even when persecuted and humiliated, just as the moon lights the world even in the thickest darkness.

When people of hope and trust, people of integrity and faith, would appear even from far distant communities at the gates of the High Court in Jerusalem, the seat of Jewish spiritual renewal, and they would testify that they had seen the new moon in all its splendor, new days of celebration and festivities would then be declared. Jewish hope and survival would always be maintained when human eyes detected the appearance of a new moon.
You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14