Seeing Your Problem For What It Is

Parshat Va'era                

by Rabbi Avi Billet

“For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed.” (Eichah 1:17(

About eight weeks ago we gathered in collective mourning for four Jews who were murdered while praying in a Synagogue, and a Druze police officer who was murdered coming to help them. This week we mourn for four Jews who were in a kosher store in Paris the day before Shabbos, either working or shopping there in preparation for the Holy Day. And we are appreciative to the police who ended the situation with complete neutralization of the terrorist.

            

Maybe France and the world received a wake-up call two days earlier when a satire magazine was attacked by monsters coming from a similar background – anti West, and anti-Semites. I wonder what the media and reaction landscape would be had the order of these attacks been reversed. But perhaps cynicism regarding the world’s attitude to Jewish victim-hood is out of place at this time. So we’ll be straightforward.

            

That almost all the perpetrators must now face their Maker is fitting. That all the loved ones of their victims are left bereaved is worse than tragic.

            

What does it take to defeat such an enemy? Sadly all-out war is not possible. Depending on whose estimates you follow, there are between 50 million to over 500 million people in the world who support the attacks on France, and would participate in such attacks if they only could. But since they’re not coming out armed and ready to fight, they can’t be met on a traditional battlefield.

            

In ancient Egypt, there was a similar problem. Who was the enemy? Who deserved punishment?

            

Was all of Egypt at fault? Or was it Pharaoh and his taskmasters who bore responsibility? Certainly the Egyptians were ordained by God to be the hosts of slavery. But even God recognized that Egypt was taking their job far too seriously, and He brought the Israelites out of Egypt 190 years early. There is a way to make Jews suffer, and then there was the ancient Egypt way, which could not be made up by any civil human being, even if s/he tried.

            

What was the point of the plagues? In truth there were several objectives. First - destroy Egyptian society. If society can’t function, the people turn to their leader and demand a change! Second - to make God’s name known to the Egyptians. This element is reviewed throughout the plagues. Third - to get across to Pharaoh that this is real, and that he ought to take Moshe and Aharon more seriously.

            

Of course, the midrashic approach has several accounts of how the plagues were meant to serve as “Middah k’neged middah” (measure for measure) in response to how the Egyptians had treated the slaves.

            

Certainly not every Egyptian was cruel and deserving of direct punishment. But Egyptians did not do enough to express to their leadership that certain treatment of slaves is beyond the pale of acceptable behavior. They denied God’s role in the destiny of the Jewish people. And Pharaoh’continued denial of reality made it much harder for him to face the hard truth that his country was falling to pieces right before his eyes.  And, as a collective result, they all suffered through the plagues and were punished with the death of the Firstborn, when their leader refused, after repeated warnings, to let the Israelites leave.

            

Not every German was a Nazi, yet how many people do not point at all Germans of the ‘40s as aiders and abetters?

            

Certainly not all French are ant-Semitic. But a culture which ignores what happens to its Jews at the hands of terrorists (think Toulouse, and other horrible attacks in the last few years) until the same terrorists attack a satirical magazine, is asking to be swept up in the same generalization as ancient Egyptians and World War II-era Germans. It’s not nice to say, but if you don’t see how the continued anti-Semitism aimed toward French Jews (mostly by recent Muslim immigrants) is a problem, and if you can’t face the hard truth that your culture is being usurped from underneath your nose, your country is doomed to fall apart.

            

It was very sympathetic of the French Prime Minister to declare “If 100,000 Jews leave, France will no longer be France. The French Republic will be judged a failure.” But the reality is that they’ve done next to nothing to create a secure environment for Jews against this latest repeated threat, and have therefore seen this year the largest wave of Jewish emigration out of France in over 65 years. There was certainly no solidarity march after the Toulouse murders of 3 children and a rabbi, nor after the anti-Semitic targeting of Ilan Halimi, HY"D. Nor did any notable security increase.

            

In ancient Egypt, there was never an all-out battle against a common enemy. It simply was not possible. But in those days, God played a very significant role in destroying the Egyptian society through plagues.

            

We pray that God will help those who have the power to protect the Jews and citizens of France, and to rid the evil from their midst

Distinction Between Peoples

Parshat Va'era

by Rabbi Avi Billet 

In his "Living Torah," Rabbi Aryeh Kaplan summarized the many options of what the 4th plague may have been, based on Midrash and commentaries: Flies (Rabbi Nechemiah), wild animals (Rabbi Yehuda) (Sh'moth Rabbah 11:4) (based on a literal reading of Psalms 78:11); dog-flies (Septuagint); blood-suckers (Philo); mixture of insects and snakes (Sefer HaYashar); Beetles (scarab or dung beetle); wolves (Rashbam), panthers, eagles or other birds (Midrash Tehillim 78:45); giant squid (Midrash Aggadah). 

 In the warning before the plague of "Arov," Moshe tells the King of Egypt, "On that day, I will miraculously set apart the Goshen area, where My people remain, so that there will not be any Arov there. I will therefore make a distinction between My people and your people." (8:18-19) If Goshen will be set apart, why is there a need to make a distinction between God's people and the Egyptian people? 

 Because even if Israelites are not in Goshen, they will not be affected by the Arov. Targum Yonatan summarizes the idea: While the [animals or flies or beetles] are annoying Egyptians, the Israelites will not be bothered. 

 Rashi and Rashbam use the terms "yavdil" and "havdalah" to describe the distinction that will take place between the two nations. 

 The Baal HaTurim focuses on the three times the word "p'doot" (which I have translated as "distinction") appears in the Bible. The other 2 times it is spelled with the vowel-letter Vov (פדות), while this time it is written without that letter-vowel (פדת) – the vowel is the three-dotted-diagonal slant which provides the "oo" sound. The word, which can also mean "redemption" is considered to be incomplete here because the redemption from Egypt was incomplete – either because it was followed by other exiles (Rabbenu Bachaye), or because many Jews died during the plague of Darkness (R Chaim Paltiel) and never experienced redemption. 

 The Baal HaTurim describes the redemption from Egypt as complete when it actually happens – but not at this time (during Arov). The complete "p'doot" (with a "vov") is in Tehillim 111:9 – referring to the redemption from Egypt – while the next "complete p'doot" will take place in the future, as described in Tehillim 130:7. 

 We certainly hope and pray for the complete "p'doot" to take place speedily in our days. Until that time, I find the sentence that speaks of the "p'doot" in the plague of Arov to be quite compelling, especially when viewed by itself – out of context: "I will therefore make a distinction between My people and your people." 

 There has always been, and I guess there will always be, a distinction between My people (the Children of Israel) and your people. 

 Why is anti-Semitism on the rise in Europe? Why is the Arab-Muslim propaganda machine so focused on vilifying the Jew? Why does a Jew building a house in Jerusalem cause so much friction? Why does the subject of Israel raise so much anger – why are people around the world so anti-Israel, one of the smallest countries, with one of the smallest populations in the civilized world? Why is the word "Jew" sometimes used derogatively – as a verb (to 'jew someone') or as an adjective (a 'jew lawyer')? Because the Jew, by his very existence, is distinct. 

 I do not believe in Jewish exceptionalism. There are many ways to interpret the idea of being the "chosen" people, and the approach I favor is "chosen to represent God on this earth" as well as "chosen to bear responsibility as a moral compass." [See the Wikipedia entry on "Jews as the chosen people" for different perspectives on this subject. And read "Why the Jews?" by Dennis Prager and Joseph Telushkin to understand the history of and reasons for the existence of anti-Semitism.] 

 Nonetheless, the Children of Israel as a distinct unit, with membership being multi-faceted – a national element, a religious element, and passed through birth; a group defined by both a homeland and Holy Land; and a feeling of brotherhood which surpasses nationalities, political differences and even language – this is the blessing of being distinct. 

 And distinction should never lead to extinction. 

 God was so intent on demonstrating His power to the Egyptians, He was going to demonstrate how a swarm of dog-flies could distinguish between slave and taskmaster, or how attacking animals (whether wolves, snakes, or wild animals, etc.) could pick out Egyptians vs. slaves. 

 This difference was cemented at Sinai when the Jewish people received the Torah and became the keepers of God's Word on this Earth. It does not make anyone a superior human being, for it is one's deeds that are honored, and one's life-choices that determine who is a role-model for all. 

 But the distinction began with Shmot 4:22 when God said, "You shall tell Paroh that my oldest, my first born, is Israel." All of humanity are God's children. And just as every family can only have one first-born, Israel is considered God's first-born. And the first-born has responsibilities. The first born can mess up and can suffer the consequences or the first born can earn the honorifics that come with the natural spot as leader of the family. 

 God made the distinction between His people who had suffered, and Paroh's people, who had caused all the suffering. 

 Distinct does not mean better – but it can mean "different." And it can refer to a group others can either learn from or ignore. God made the distinction between peoples – may we merit to best represent our role, for the betterment of mankind.

Nominated for Best Supporting Role

Parshat Va'era

by Rabbi Avi Billet

I have a hard time understanding the role of Aharon, Moshe's brother, in the exodus story.

When he is first appointed to be the leader/redeemer of Israel, Moshe presents a number of arguments as to why he is not the best man for the job. He may even hint to the idea that Aharon would be a more worthy choice.

God's response in 4:14 is a display of anger, followed by "Is not Aharon the Levite your brother? I know that he knows how to speak! He is setting out to meet you, and when he sees you, his heart will be glad."

In other words, if you Moshe are nervous about speaking to Pharaoh, Aharon will take care of this for you. In fact, the first time we see Aharon speaking on Moshe's behalf is in 4:30, when he addresses the nation of Israel, convincing them that Moshe was sent by God: "Aaron related all the words that God had told Moses, and he demonstrated the miraculous proofs before the people."

When they came to Pharaoh in chapter 5, we were told "Moshe and Aharon then went to Pharaoh and said, 'This is what Hashem, God of the Hebrews, declares: 'Let My people leave, so they can sacrifice to Me in the desert.''" In this instance, the indications point to Aharon and Moshe sharing the limelight.

But after this, the narrative presents a different story.

In our parsha, "Moshe related this to the Israelites, but because of their disappointment and hard work, they would no longer listen to him." (6:9) Note how Moshe is the speaker.

A little while later, after twice claiming his unease with the prospect of speaking to Pharaoh after having being denied by his own people, we see "God said to Moses, 'Observe! I will be making you like a god to Pharaoh, and your brother Aharon will be your prophet. You must announce all that I order you to, and your brother Aharon will relate it to Pharaoh. He will then let the Israelites leave his land."

As clear as it seems that Aharon is going to be Moshe's mouthpiece, we don't really see that coming to fruition. Certainly not in the times they relate to Pharaoh.

So why all the hype about Aharon? Moshe is very clearly the leader, and while Aharon does speak once or twice in Moshe's place, Moshe seems very capable of holding his own – with the people and with Pharaoh. Why are they, in many respects, viewed as equals?

Because Moshe needed to grow into his role. That he was chosen by God on account of the character and qualities he possessed is clear. But, like any human leader, the fact of being chosen (or elected) does not mean the person is completely ready for the job. A President or Prime Minister might be a great leader, but it does not mean the person is prepared for all the intricacies of the job, or is even a great public speaker. This is why people like a press secretary and a public relations representative have jobs. Obviously a public speaking ability is a tremendous asset. But sometimes a person needs to grow into that comfort zone.

Moshe cared for the underdogs in every fight he ever encountered. And Egyptian bondage, in that sense, was perfect for him to battle head-on. No one is as needy for an advocate as are slaves.

But it's a little different when one does his own private vigilantism versus when one has to play political hardball, and stand up against a despot in an arena that is not only very real, but carries the safety and future of an entire nation on its shoulders.

Having lived in Egypt his whole life, and having been in the trenches with the people, Aharon was a great supporting character to wean Moshe into his new role.

But Moshe adapted quickly (there are plenty of commentaries who explain that he did not have a speech impediment, but was very nervous about his assignment) and was quickly able to say, "Thanks for offering Aharon as my support staff. He will be a tremendous help in other ways. But I no longer need him to be my mouthpiece."

May we all be blessed to have such loyal mentors in our lives. Moshe was able to fill his roll with such ease and so quickly because he had his brother Aharon guiding him, with class, dignity, and with a sense of support which said, "I'm there if you need me, but I look forward to cutting the strings and removing the training wheels so you will be able to fly on your own."

Nuanced Respect

Parshat Va'era

by Rabbi Avi Billet

Before the plagues begin the Torah takes a brief detour to tell us the lineage of the tribes of Reuven, Shimon and Levi, in order to get to Moshe and Aharon. Now that we understand the context of our heroes’ origins, the Torah tells us, “This is Aharon and Moshe, to whom G-d told them ‘Take the Israelites out of Egypt according to their hosts.’ They are the ones speaking to Pharaoh, King of Egypt, to take the Israelites out of Egypt. This is Moshe and Aharon (6:26-27).”

It is clear that these two verses are almost exact replicas of one another, with perhaps two essential differences. The first is that one verse speaks of what G-d told them to do, while the other explains that they are speaking to Pharaoh. The second difference is in the order their names are presented. First Aharon precedes Moshe, and then Moshe precedes Aharon.

While there is not much discussion in the commentaries over why the content of the two verses are essentially the same, many thoughts are shared over why Aharon is listed first in 6:26 and why Moshe is listed first in 6:27.

Rashi suggests there is no rhyme or reason to pit one before the other — indeed, the Torah switches back and forth simply because they are equal in every way. There is no way to otherwise indicate their equality beyond taking turns being listed first.

Ibn Ezra suggests Aharon is listed first because he was greater than Moshe and also because he was a prophet for the Israelites before Moshe returned from Midyan. Rabbi Yosef Karo suggests Aharon received prophecy earlier in his life than Moshe did, which was why he was listed first. By the time the two reach Pharaoh, however, Moshe has caught up in prophecy and is listed first.

Other commentators (Rashbam, Chizkuni and more) explain the discrepancies rather simply, following the more specific context in which their names are listed. Aharon was older, and is therefore listed first at the end of the genealogy list. In terms of G-d speaking to them, Moshe was the greater prophet and was therefore listed first.Alternatively, Rabbi Yosef Karo suggests that when Aharon is listed first it is because Moshe is giving him the honor he deserves. When Moshe is listed first, it is on account of Aharon giving him the honor he deserves.

The Kli Yakar approaches this dilemma from a completely different angle. He explains that in each case, we might have given one brother less credit, so that brother ends up being listed first to prove his importance in that context. As G-d’s messenger, we saw the importance of Moshe’s appointment in chapters 3-4. Aharon is listed first to show us that he was important in this endeavor as well. Regarding speaking to Pharaoh, our assumption is that Moshe, the man with the speech difficulty, is less relevant because the role of speaking to Pharoah will be fulfilled by Aharon. Thus we are told of Moshe first, to indicate his role is extremely important.

That some of the commentaries directly contradict one another in terms of who, at this point, was a greater prophet, it stands to reason that the question of who was a greater prophet might not be the strongest answer for the discrepancy in the order of their names.

I met someone this past weekend who devotes much of his Biblical research into countering Biblical criticism and its multiple-authors theory. As names and descriptions sometimes appear contradictory in the Torah, he suggested that every time a person appears or is described in the Torah, the person’s title or position must be understood from either the perspective of the narrative itself or that of a specific character in the narrative.

The latter method seems to be the approach of the Netziv who says that “In Pharaoh’s eyes, Moshe was always greater than Aharon. He knew Moshe’s name and wisdom (Moshe grew up in the palace of the king), as opposed to Aharon’s.” In other words, Pharaoh had likely never met Aharon before, and had no reason to put Aharon before Moshe in 6:27, when the brothers are mentioned in relation to their conversations with Pharaoh, and Moshe is listed first.

It would follow that Aharon is listed first in the context of 6:26 when it becomes clear to the people who these two leaders are and where they come from. Aharon, after all, has been with them all this time. Aharon has been the prophet and leader of record until now. Aharon does not need to prove he is a messenger of G-d to the people, because this is a role he has always played for them.

When someone asks how we are related to someone perhaps we should think twice before answering. Am I “her brother” or is she “my sister?” Am I “my parents’ child,” or are they “my parents?” The answer would be determined based on whom our fellow conversant knows better.

In the end, it might not really matter. But if we are to learn from the Torah even minute details of how to live, this little nuance gives even more respect to the people with whom we converse, to other members of our families and ultimately to ourselves.
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My Babi Phyllis Katz passed away this Wednesday. I don't know how keen she'd be on anything being "dedicated" to her memory - certainly not this early, I still can't believe she's not with us anymore - so I am not doing that. I would like to mention how much she enjoyed reading my dvar Torah each week. I will miss her feedback and excitement over "the new one from this shabbos."

And God has a funny way of having things work out, because I wrote this dvar Torah last Sunday, certainly knowing she was ill, but not knowing when would be her last day.

I am sure that no matter how you might have asked her about our relationship, she would say, "How are Avi Billet and I related? He's my grandson."

And I, most likely, would also tell people (particularly her friends who I would recognize, who might not remember me from time to time, sometimes with a beard, sometimes without) "I am Phyllis' grandson."

And while I have been very happy in this role, now that I have been hearing all the wonderful things people have to say about her, and knowing how much she'll be missed by so many people, I hope I am not overstepping any boundaries by (a little selfishly) claiming her to be "My Babi" (shared with my siblings and cousins, of course, along with all her 23 great-grandchildren).T'hay nishmasah tzrurah bitzror Hachaim.



Faygah bas David Yaakov, yarzeit 22 Teves 5771

Va'era - A Little Inspiration From and For the Elderly

This article appears in the Jewish Star. Read it there or here:

Torah: a lease on life

Parshat Va’era

by Rabbi Avi Billet

January 15, 2010/ 29 Tevet 5770

How old was Moshe when he fled from Egypt in Chapter 2? Depending which Midrash you follow, he was either a teenager, 20, or 40. No matter which approach we follow, he spent at least 40 years in Midian before G-d sent him to be the deliverer, to take the Israelites out of Egypt. That’s a long time to spend away, working, building a family, and preparing, through natural existence, to become the savior and deliverer of the people of Israel.

In 7:7, we are told the ages of brothers Moshe and Aharon at the time they stood before Paroh. Moshe is 80 and Aharon is 83. What is the significance? If we need to know Moshe is 80 at this time, we could certainly figure out from the end of the Torah when we are told that after forty years in the wilderness, Moshe died at age 120. A simple calculation of 120 minus 40 will bring us to 80 at the time of the Exodus.

Let us assume for a moment that specific ages are not that important, that the fact Moshe and Aharon are specifically 80 and 83, respectively, is insignificant.

Is the Torah trying to teach us something deeper, a significant lesson to be derived from two older men, taking charge of a nation at G-d’s behest, in the latter third of their lives?

Ibn Ezra points out that no other career-prophet began his prophetic career at such an advanced age. Moshe and Aharon also were unique in the kind of prophecy they revealed to the people, as all the other prophets served in a role of rebuking those who had turned from the proper path. Finally, their relationship with G-d was unique in that their prophecy was attained through a cloud, while others fell into a sort of slumber when they received G-d’s revelations.

Rabbi Ovadiah Seforno focuses on their age specifically, pointing out that despite their advanced status, they nonetheless acted as sprite youths, rushing to fulfill God’s will. At the age of 80, they took the term “gevurot” — strengths — (Avot 5:21), to new definitions.

Netziv emphasizes that the Torah mentions their age in relation to when they appeared before Paroh, as opposed to in the context of when G-d appeared to them. It seems quite likely that Aharon had received the word of G-d prior to Moshe’s experience, but that Moshe, at age 80, was receiving it for the first time.

One might argue that 80 in those days was like middle age now. Most people achieve the pinnacles of their careers once they hit their mid-forties and fifties. There are exceptions, those who “make it” earlier, but I would bet statistics would support this notion. One example I know to be true: along with the very few who were elected in their mid-to-upper 40’s, most US Presidents were inaugurated while in their 50’s.

For Moshe and Aharon, was it the ancient middle age? Or were they, in fact, primed and seasoned to take on such a significant role in their waning years? Please do not misunderstand. They were special people, with unique character traits. At the end of his life, at age 120, Moshe is described as “his eyes not having dimmed, nor his natural powers having left him.” (Devarim 34:7)

Nonetheless, I wonder.

Did Paroh view him as an “old man?” Did the Egyptians perceive him as a kooky guy, holding up a placard and prophesying the end of the world? Was he taken seriously by the man on the street?

I like to think Moshe was an older man who felt young, who viewed himself as young. Perhaps his having an infant child (if his second son was truly born around the time of his journey, as Ibn Ezra records in 4:20) would contribute to this feeling.

But even without an infant child, through the new job Moshe had, he had a new lease on life.

Had everything gone as planned, perhaps Moshe was not meant to lead for forty years. The Children of Israel were meant to enter the Promised Land shortly after they left Egypt. Perhaps Moshe, even at his advanced age, was meant to lead the people only so far.His new role kept him going. He could not leave his job unfinished, or at least until it was at the cusp of being completed.

For those who have reached this “golden age,” I suppose the lesson to learn from Moshe is to allow personal involvement in Torah study to become a new lease on life. As long as G-d blesses you with health, and especially if you are no longer working, make the remaining years of your life into ones dedicated to Torah study.

Enroll in a study program, become a rabbi, do what it takes to make the last third of your life the ones in which you become closer to G-d than ever before in your life.

It may even be a recipe for long life, hopefully in this world, and certainly in the next.

The Shtick of Each Stick

I wrote this for the Jewish Star a few years ago, before they put their website together. As this came up in class today, I share it. The weekly DT will be posted later.


The Shtick of Each Stick - A Model for Role Models

From the time the youngest children learn of Moshe turning his stick into a snake, we develop an image of this fantastic magical piece of wood that can do all kinds of things. Of course a reader of the Torah knows the power is not the stick’s nor even Moshe’s, but this does not take away from the fascination we have with his “matteh.”

The Midrash, for example, describes the stick’s size and the sapphire stone imbedded in it, and even its history, claiming it was owned by Adam. The Mishnah (Avot 5:6) teaches us it was created during dusk of the sixth day of creation, along with a host of other supernatural creations. Were it an ordinary piece of wood, it would not have such press coverage.

Despite all this hoopla, it is not the only stick that demonstrates supernatural effectiveness – the other is owned by Aharon, Moshe’s brother. While both “perform” miracles, the miracles are of a different nature, perhaps along the lines of the personalities and inspiring nature of their respective owners.

The first difference is in what the stick becomes when it is thrown to the ground. Moshe’s turns into a snake before himself and the Jewish people (4:3-4 and 4:30) while Aharon’s turns into a “tannin” or amphibious creature usually identified as a crocodile in front of Pharaoh and his servants (7:9-12).

The next difference is for the plague of Blood. God tells Moshe to announce he will place his own stick over the Nile (see 7:15 and 17) while Aharon will travel around and turn individual plots of water into blood (7:19). In 7:20 Moshe and Aharon indeed go and do their respective jobs. (This is why Egyptians dug around the Nile to find water – see 7:24) To further prove that Moshe hit the water - contrary to every nice lesson we may want to learn about Moshe being saved by the water - see 17:5, when God says to Moshe "And take in your hand your staff with which you hit the יאר." Note that the word יאר refers to the River in Egypt, not the Sea which Moshe split in parshat B'Shalach. 

For the plague of Frogs, Aharon is once again called upon to use his own stick to go to the same waters he affected in 7:19. In 8:12-13, Aharon uses his own stick to bring about the Lice.

In 9:22-23 Moshe’s stick is used to hit the sky to cause the Hailstorm. In 10:12-13 Moshe waves his stick over “all of Egypt” to bring about the Locusts.

In 14:16,21, Moshe uses his stick (an extension of his hand) to effect the “splitting of the sea.”

In Shmot Chapter 17 Moshe’s stick is used twice. The first time (17:5-6), Moshe is commanded to hit the rock-well to bring forth water for the Jewish people. The second time (17:9), the stick is held in his hand as a symbol during the fight with Amalek. (Mishnah Rosh Hashana 3:8 reminds us that the Jews looked up at Moshe and his stick and were thus reminded to pray to God to help seal the victory over Amalek.)

The last two times the sticks appear are in Bamidbar 17 and 20.

In Bamidbar 17:17-24, in the aftermath of the Korach incident, Aharon’s stick blossoms to indicate Levi is the chosen tribe for the priesthood, and his stick is set aside to be a sign for potential rebels not to challenge God’s decisions.

In Bamidbar 20, the incident of Mei Merivah transpires after which Moshe and Aharon are doomed to die in the desert. Without going into details of the sin of Moshe and Aharon, it is worth pointing out that some commentaries view the stick referred to in 20:9 as being Aharon’s stick from Bamidbar 17 – to be a sign to rebels to stop complaining, and the stick used in Bamidbar 20:11 is Moshe’s stick based on the precedent from Shmot 17 of how to draw water from the rock.

What is the common theme to be garnered from these sticks?

Moshe’s stick is the stick mentioned in the Mishnah in Avot. It is supernatural, it is other-worldly, it is meant to represent on a grand scale the strength and miraculous nature of God. Everything he does is in front of a large number of people – snake in 4:30, Nile in 7:17, hitting the sky in 9:23 and waving over all of Egypt 10:13 (both visible to all), the splitting of the sea, waving his stick during battle and drawing water from a rock for a thirsty nation.

Aharon, on the other hand, does all of his miracles on a much smaller scale. The crocodile-change is only in front of Pharaoh’s court. Going around to smaller bodies of water (Blood and Frogs) and hitting the ground in one spot for Lice, will not be seen by as many people. While Aharon’s stick is meant to be a sign to rebels, the miracle that takes place with his stick blossoming is only seen by a few people, the princes of the other tribes, and by them only after the fact when they come to collect their sticks.

The role of each stick and its owner is a model for different kinds of leaders. Moshe is almost superhuman, he is even known as “Ish Ha’Elokim,” and the miracles he presides over reflect the role he plays in his relationship to God and humans. In practical terms, he is the King, the President, the Chassidishe Rebbe, the Head Rosh Yeshiva, revered Dean of an institution, or the revered Senior Senior Rabbi.

Aharon is smaller scale. He is the man of the people, the Ohaiv Shalom and Rodeph Shalom (lover and seeker of peace) who is thrust into a leadership position. In practical terms, he is the local politician, the rebbe or teacher (male or female) in yeshiva or school, the rabbi of a small shul, a parent. He is often there to give a hug to a person who needs it, and he performs little miracles every day.

Each leader type plays a role in the community and can have a profound affect on people’s lives. Many people look to “the Moshe” for inspiration, but the “Aharons” among us are no less heroes and are the ones with the real, in the trenches mission to keep people grounded and help find answers to important questions. Because the Aharons live with the people, their job is so much harder and so much more important.