What the Doorway Represents

Parshat Mishpatim

by Rabbi Avi Billet

Those who study Mishpatim are well aware that the first mitzvah in the parsha is Eved Ivri. Rabbis often make this the topic of their sermon because of its “leading the pack” status, and it makes for good “Drasha material” because it bespeaks of the need to look out for our fellow man, ideally so that he not come to have the need to sell himself to be the “Hebrew slave” in the first place. 

As the old Chinese proverb goes “Give a man a fish, feed him for a day; teach a man to fish, feed him for a lifetime.” [There are political jokes about if you give someone too much the person will vote for a certain political party for a lifetime…] 

The Torah’s instruction is that the Hebrew slave goes free after 6 years of service. However “if he says ‘I have come to love my master, my wife and my children, and I don’t wish to go free, then his master brings him to the court, and he is brought to the door and to the Mezuzah and hole is bored into his ear and he remains a slave forever.” The Rabbis teach us that “forever” means “until the Jubilee year.” 

The Purpose of Our Existence - Lidrosh Elokim, To Seek Out God

 Parshat Yitro

by Rabbi Avi Billet

It’s the day after Yisro has arrived, and Moshe sits down to judge the people. R Hirsch writes: 

“These and the following verses teach us of our forefathers’ way of life during their 40 years of wandering in the wilderness. Their food was provided for them each day by the fall of the Manna, and their other needs were also provided for (see Devarim 8:4, 29:4-5 and 2:7). Thus, meeting their basic needs was simple and easy, and did not take up much of their time. They were not engaged most of the day in those activities – labor, trade, household chores – that normally occupy the life of a people. In what, then, were they engaged most of the time? They would come to Moshe, or – as we will now her – to the men who acted as his deputies, “to seek God” (or perhaps judgment). לדרש א-לקים means: to seek instruction and help from God. It encompasses all the ways in which we are to seek God in all our activities in life and lot, ways in which we must persist if God is indeed to be our God. 

Masah U'Mrivah

Parshat B'Shalach

by Rabbi Avi Billet

Before the battle with Amalek in the latter half of chapter 17, there is a story that doesn’t get as much attention as it should. There are likely several reasons for this inattention, including the following:

 1. There is so much action in the Parsha as it is

 2. There is a complaint about water, and the complaint about water that happened in Marah is so much more dramatic

 3. Moshe hits the rock to bring out water and nothing bad happens in the aftermath

 4. While the people complained, there doesn’t seem to be a negative outcome from their complaining 

Let us look at the tale in question – please note the words highlighted in bold in the Hebrew and English: 

Cell Phones in Shul

 I admit I've been on the warpath. It has gotten so ridiculously out of control. Sounds emanating from cell phones during davening are distracting and disturbing. And people laugh it off as if "There's nothing that can be done."

I've heard of shuls who "fine" people (as in a donation to the shul, money to tzedakah) when their phone disturbs the davening.

But really I just want people to be mindful, aware, and to be "an adult" about this.

Because there's a simple solution. Other than not bringing it to shul - which is a great solution too!

Train yourself to put it on airplane mode as soon as you step into the building for davening. You don't need to use your phone down to the wire until davening begins. You certainly don't need it during davening. "Siri, turn on airplane mode." "Google, turn on airplane mode." It avoids the dreaded "turn off" and it also blocks ALL notifications (except your alarm which you forgot to turn off).

Draining Egypt of Its Wealth? Honest, Dishonest, or God's Plan?

 Parshat Bo

by Rabbi Avi Billet

Many years ago I read an article (perhaps Ynet? Perhaps Times of Israel?) that had me wondering if it was satire or real. While I can’t find it online, the headline said something like “Egyptian politician claims Israel owes Egypt money for what the Israelites stole from Egypt at the time of the Exodus.” 

Many things are ludicrous about this claim, particularly in light of a number of anti-Semitic tropes which include:

  • The people of modern Israel aren’t “real Jews.” They are descendants of Khazars.

 • The people of modern Israel aren’t “real Jews” indigenous to this land, as they are European colonialists

  • The Bible is a myth. None of its stories ever happened. 

 Leaving aside the irony of people claiming the Exodus never happened then claiming that those who participated in it (but I thought it never happened!?) owe reparations for money they never took because it didn’t happen…. no one could claim that the citizens of modern Egypt are descendants of ancient Egypt. Ancient Egypt and its imprint on history is only that… history… and the Arabs who are now the stewards of that land have ZERO connection to events of 3,000+ years ago. 

Did Moshe Have a Speech Impediment?

Parshat Va'era

by Rabbi Avi Billet

There is no question that the person who does the most talking in all of the Torah is Moshe Rabbenu. The Book of Devarim alone comprises 3 large and several smaller speeches delivered by Moshe to the people. Combine that with all the things he says throughout the Torah, and the things we are told that he told and taught the people (all of the Mitzvot, all of his teachings, all of his presiding over court cases), and we have quite the loquacious individual. 

 And yet, because of 3 comments he makes (2 of which are essentially the same comment twice), people assume he had a speech impediment or even a physical deformity. Aside from the argument presented above, consider two more points. When Moshe is born the Torah informs us ותרא אותו כי טוב הוא – “it was seen about him that he was good.” This is hardly a description of someone born with a physical defect. Secondly, at the Burning Bush, while Moshe has many objections to why he doesn’t want to be God’s messenger, basically the last one he brings up is that he is a כבד פה וכבד לשון – that he has a “heavy mouth and a heavy tongue.” (4:10) If I had an inability to speak, and I was being tasked with being a representative whose main job was to use language of persuasion before a king, that would be my FIRST excuse for my being unfit for the job. 

נקרה v נקרא - Subtle Text Changes Teach Far More Than Subtle Behavior Changes

Parshat Shemot

by Rabbi Avi Billet 

One aspect of the Torah that requires attention is when something is repeated, and yet subtly changed in the way either a narrative is presented, or in how a mitzvah is re-presented, or in how a text appears that second time. What is the reason for the changes? What are we to learn from the changes? 

A few simple examples for your own homework (if you are interested) include:

 •  The way Avraham’s servant meets Rivkah v. how he tells over the story to her family

 •  Pharaoh’s dreams as they happen v. how Pharaoh relates his dreams to Yosef

 •  Aseres HaDibros in Shmos 20 v. Aseres HaDibros in Devarim 5

 • The way the event of the spies transpires in Bamidbar 13-14 v. how Moshe revisits that tale in Devarim 1