Avodah Mailing List

Volume 04 : Number 267

Sunday, January 9 2000

• > Silver Atara on Tallis Gadol
• Nixon/McGovern
• Jews and Democracy
• Re: > Silver Atara on Tallis Gadol
• Re: Nixon/McGovern
• Re: Nixon/McGovern
• Re: Gerus for marriage
• Re: > Silver Atara on Tallis Gadol
• McGovern and the Jews
• Perfection and Handicaps
• Avodah for Women
• Mitzrayim, B'ris Bein haBisarim, and Bechirah

Lubavitch do not wear Silver Ataras on their teleisim.

I personally dislike them because in some shuls they seem to generate a 
competition of who can afford a bigger and more expensive atara.  A 
purpose of wearing a Talis and tzitis is to make us think of Hashem and 
His Mitzvot and not to show off one's wealth.



> 
> Date: Sat, 08 Jan 2000 22:19:45 EST
> From: Kenneth G Miller <kennethgmiller@juno.com>
> Subject: Silver Atara on Tallis Gadol
> 
> As long as we're talking about t'cheles, I figured I'd ask this...
> 
> Over the years, I've seen many people who have a fancy silver atara on
> their tallis, and others who have a colorful embroidered one, while still
> others have only a plain piece of silky cloth. I had always thought that
> these styles were based purely on personal taste, just as one may choose
> among many materials for his Chanuka menorah.
> 
> But recently, someone mentioned to me that his family has a specific
> minhag *not* to have a silver atara on the tallis. This surprised me, but
> he showed me where the Aruch Hashulchan (O"C 8:10, by the end) is opposed
> to it.
> 
> I am wondering what others think about this. Are there specific
> communities which have developed clear minhagim in favor of such ataros,
> or against them? And if so, what are the reasons behind such minhagim?
> 
> Akiva Miller

Ah- Nixon and McGovern - and the Jews.

Despite the official date, this race has to be understood 
from the perspective of the 60's - and that in turn presents 
a problem, since, in the immortal words of Wavy Gravy,
 "If you remember the 60's then you weren't really there." 
 
Suffice it to say that McGovern had associated himself 
with the anti-war (ie, anti-Vietnam war) groups so thoroughly 
that in many Jewish minds he became tainted with the
 anti-Zionist (ie anti-semitic) views of the New Left in the
 post 1967 Six-Day War period. This was probably an unfair 
characterization, but it was the common view- certainly in 
Orthodox Jewish circles of the time. 

Nixon's actions in authorizing arms shipments in 1973 were 
not caused by philo-semitism, but by his fervent anti-communism 
which was stronger than his anti-semitism. He saw the Arabs 
as tools of the communist conspiracy and acted accordingly.



__________________________________________________________________
Claude Schochet				claude@math.wayne.edu	
					www.math.wayne.edu/~claude
Mathematics Department			313-577-3177	office phone		
Wayne State University		    	313-577-7596	department fax
Detroit, MI 48202
 

The current discussions of Nixon/McGovern and whether one
must follow Rav Eliashov's non-psak both raise in my mind a 
deeper issue - namely, 

How should an Orthodox Jewish community function in a democracy? 

More specifically,

How should an Orthodox Rabbi function in a democracy? 

Case in point. Some of my friends here  (US) are appalled at the prospect
of Rav Ovadiah giving psak (and by implication strongly advising
Shas's Knesset members and voters) on the Golan issue based upon
whether or not Shas receives a monetary bailout for the Mayanot system.
[I do not mean to denegrate Rav Ovadiah in any way - but none-the-less
this is indeed the way the matter is seen here, and perhaps elsewhere.]
They are appalled for two different reasons:

a) In their view this is totally undemocratic behavior, and

b) In their view this makes the Orthodox community look venal, corrupt,
etc. to the non-Orthodox.

My comment on a) is that I lived in Chicago 1965-70 and learned what
I know about politics from Mayor Daley, and that dealings of this sort
were commonplace in Chicago (just substitute Catholic for Jewish, Cardinal
for Rav, etc.). On b) I tend to agree. 

To take another example, we have discussed here in the past the question
of paying taxes to a democracy (can one cheat, etc.). To me most of the
discussion at that time seemed based upon models from the past, where
Jewish communities lived under non-democracies (eg, medieval Europe, 
Bavel, etc.). The fact that most Jews now live in the US or Israel, both
democracies (more or less) is a fundamental point that does not seem 
to be discussed much in the literature. 

Here's two test questions. 

1. Suppose that the Rav of my shul tells the k'hila
on Shabbat morning that everyone should support candidate A rather than B 
in the upcoming election. Am I obliged to do as he says, in the same way
that if he told me that a certain butcher is not to be used then I would 
not use it?

2. Suppose that the Rav of my shul tells the k'hilla on Shabbat morning
that everyone should work to support political position P rather than Q 
re the Golan Heights. (assume the shul is in the US). Am I obliged to do
as he says?

These questions also impinge on our da'at torah discussions (which I do not
wish to reopen). I am seeking information only with respect to the democracy
issue- does living in a democracy influence our answers to 1 or 2? Perhaps
the real question is

3. Under what circumstances is it proper for the Rav of the community to 
enter the political arena, and, if he does, which of his 
rights/privileges/authority  as Rav does he retain and which does he loose? 


__________________________________________________________________
Claude Schochet				claude@math.wayne.edu	
					www.math.wayne.edu/~claude
Mathematics Department			313-577-3177	office phone		
Wayne State University		    	313-577-7596	department fax
Detroit, MI 48202
 

In a message dated 1/9/00 11:55:02 AM US Central Standard Time, 
hjweiss@netcom.com writes:

<< A 
 purpose of wearing a Talis and tzitis is to make us think of Hashem and 
 His Mitzvot and not to show off one's wealth. >>

My talis is medium-weight worsted wool, blue stripes on an off-white 
background, silver thread in the collar and the corners. It's around 2 1/2 
feet wide, so it doesn't go the the floor. No silver medallions, nothing 
fancy. It was made in Jerusalem, and given to me as a gift some years ago.

Honest question: How much of this is halachic or non-halachic? Is the silver 
thread forbidden? Do I need a talis with black instead of blue stripes? Do I 
need one wide enough to cover my lower legs, like a robe? 

Thanks.

David Finch

In a message dated 1/9/00 11:57:56 AM US Central Standard Time, 
claude@math.wayne.edu writes:

<< Despite the official date, this race has to be understood 
 from the perspective of the 60's - and that in turn presents 
 a problem, since, in the immortal words of Wavy Gravy,
  "If you remember the 60's then you weren't really there." 
  
 Suffice it to say that McGovern had associated himself 
 with the anti-war (ie, anti-Vietnam war) groups so thoroughly 
 that in many Jewish minds he became tainted with the
  anti-Zionist (ie anti-semitic) views of the New Left in the
  post 1967 Six-Day War period. This was probably an unfair 
 characterization, but it was the common view- certainly in 
 Orthodox Jewish circles of the time. 
 
 Nixon's actions in authorizing arms shipments in 1973 were 
 not caused by philo-semitism, but by his fervent anti-communism 
 which was stronger than his anti-semitism. He saw the Arabs 
 as tools of the communist conspiracy and acted accordingly. >>

This analysis seems entirely correct. I don't know for sure, because, as the 
writer noted, as a real '60s person I don't remember much about the period.

Nevertheless, I do remember the sad confusion may observant Jews had about 
the New Left. The student New Left were jokes, except in their work against 
the Vietnam War, where they share the responsibility of getting us out of 
where we should never have been in the first place, and except when they blew 
people up and stole their children. Most of what the New Left student 
leadership said about Jews, Palestinians, etc., was intended to irritate 
their parents and keep them "relevant" enough to stay on the front page of 
college newspapers. That way they could keep getting dates from naive 
sophomore women. The anger of many observant Jews should have been replaced 
by a shrug and a snicker. The New Left didn't like getting snickered at. It 
made them feel like attention-seeking children.

David Finch

In a message dated 1/9/00 1:34:15 PM Eastern Standard Time, DFinchPC@aol.com 
writes:

<< Nevertheless, I do remember the sad confusion may observant Jews had about 
 the New Left. The student New Left were jokes, except in their work against 
 the Vietnam War, where they share the responsibility of getting us out of 
 where we should never have been in the first place, and except when they 
blew 
 people up and stole their children. Most of what the New Left student 
 leadership said about Jews, Palestinians, etc., was intended to irritate 
 their parents and keep them "relevant" enough to stay on the front page of 
 college newspapers. That way they could keep getting dates from naive 
 sophomore women. The anger of many observant Jews should have been replaced 
 by a shrug and a snicker. The New Left didn't like getting snickered at. It 
 made them feel like attention-seeking children.
  >>

For an excellent explanation of the New Left, and it's roots in the old Left 
Wing Socialist and Communist parties, I recommend "If I Had a Hammer," by 
Maurice Isserman.
For what it's worth, I was too young to vote in 1972. But I could not imagine 
pulling down the lever for Nixon. And anybody who has reason to think that 
Nixon was not above anti Semitism should go back to the Red Baiting origins 
of his career. Anti Communism of the late 1940's in the Republican Party was 
a favorite hiding place for virulent anti semitism. There was constant loaded 
language, and a disproportinal emphasis on the Jewish aspect of the American 
Socialists and Communists.
As for McGovern, all those who think he was such a nice guy should read "The 
Powers That Be," by David Halberstam. Mcgovern may not have been a Glatt 
Rasha like Nixon, but at the very least, was cosidered dishonorable and 
unreliable by many members of his own party. 

Jordan   
  

On Thu, Jan 06, 2000 at 10:34:06AM -0500, Pawshas@aol.com wrote:
: Sure there is - the inherent contradiction your reading puts into the line. 
: Give a coherent translation of it with your reading.

I do, as follows...
:>No, my reading is "he left the *kelal* of goyim and you worry about him..."
:>IOW, he loses the vada'us of being a non-Jew, and enters the realm of safeik.

: Ein Eilu Ela Divrei Nevius! MeiHeicha Teisei?!?!?

The words themselves: yotzi mekelal haAKu"M vichosheshin lo ad sheyisba'eir
tzidkaso. I'm reading the two clauses as halves of one pesak because there's
a vuv hachibur. (FWIW, the standard edition of the Rambam doesn't have a
period between "haAKu"M" and "vechoseshin".) There is really NO indication
that the Rambam switches sentences here, never mind topics.

And, note that this line preceeds a "lachein", explaining why Shelomo stayed
married to someone he said earlier the pasuk did /not/ consider a giyores.
While kelapei shemayah galyah that she was still a non-Jew, he was left with
"yotzei mik'lal haAKu"m vichosheshin" -- he had to presume her Jewishness.
"Ad sheyisbareir tzidkaso" -- until it could be proven that she was an ovedes
A"Z not just before and after the conversion, but during as well.

This is how the Bei'ur haGr"a explains the fact that they stayed married
as well.

(Hopefully this explains the question asked to me in personal email, how
I understood the Rambam would justify their staying wed. I do not have
the questioner's seifer, so I didn't look up the reference he gave, yet.)

: WADR, that's not what the Rambam said. Look at 13:16, where he writes 
: explicitly that they were not converted with a Beis Din - that was his 
: problem.

About Shimshon's and Shelomo's wives, 13:14 which first raises the subject,
speaks lichtatchilah, you were correct to focus on hal. 16, as it presents
the bedi'eved, like our case. However, note that the Rambam gives *two*
complaints: 1- "vilo al pi B"D gairyum"; and 2- "vi'od, shehochiach sofan
al techilasan shehein ovdos Ku"M".

So, whatever role the first problem played, the Rambam does very clearly
specify that someone who converted pro forma but didn't have the proper
motives isn't a Jew, even bedi'eved.

BTW, note that the Rambam says "vilo *al pi* B"D gairum". They didn't just
lack a B"D, the geirus wasn't according to B"D. Compare to the Rambam on
not checking the motives before hand -- he assumes a B"D of three hedyotos
would be the ones to omit the step.

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for  9-Jan-00: Cohen, Bo
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Pisachim 96b
For a mitzvah is a lamp, and the Torah its light.         Melachim-II 12

On Sun, Jan 09, 2000 at 01:22:51PM -0500, DFinchPC@aol.com wrote:
: Honest question: How much of this is halachic or non-halachic? Is the silver 
: thread forbidden? Do I need a talis with black instead of blue stripes? Do I 
: need one wide enough to cover my lower legs, like a robe? 

I'm pretty sure that lihalachah a talis needs to be an amah wide and large
enough to cover rov gufo. I found a talis that is too wide tends to post
other halachic problems, such as a tendency for the strings to be dragging
on the floor. At 5'4", it's a problem for me.

The only other halachic issues I can think of are yuharah -- if the talis
is signficantly more ostentatious / looks "holier than thou" than the rest
of the minyan's; and perishah min hatzibbur. I won't touch this last point,
as I'm in a very thin-walled glass house on that one.

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for  9-Jan-00: Cohen, Bo
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Pisachim 96b
For a mitzvah is a lamp, and the Torah its light.         Melachim-II 12

Some of our members seem to have selective amnesia as to who 
George McGovern is and how he feels about Israel. Since leaving 
the US Senate, one of McGovern's principal activities has been his 
position as the Founding President of the Middle East Policy 
Council - the Arabs' equivalent of AIPAC. 

I too was too young to vote in the 1972 Presidential election. But 
had I been able to vote (and I was old enough to understand what 
was going on - I spent the following summer listening to the 
Watergate hearings while driving an ice cream truck), I would have 
voted for Nixon. No question.

-- Carl


Carl M. Sherer, Adv.
Silber, Schottenfels, Gerber & Sherer
Telephone 972-2-625-7751
Fax 972-2-625-0461
mailto:cmsherer@ssgslaw.co.il
mailto:sherer@actcom.co.il

Please daven and learn for a Refuah Shleima for my son,
Baruch Yosef ben Adina Batya among the sick of Israel.
Thank you very much.

> After extolling the school and its dedicated staff, he cried
> out, "Where is the  perfection  in my son Shaya?  Everything
> G-d  does  is done  with  perfection.  But my  child  cannot
> understand  things as other  children  do.  My child  cannot
> remember  facts and figures as other  children do.  Where is
> God's perfection?"

WADR to the father, where is perfection in any of us?

I would argue that his premise was flawed, in that he assumes our tachlis
is perfection, and not the *pursuit* of perfection. "Lo alecha hamlachah
ligmor..." We all pursue a goal we know is unreachable.

I would hate to think that my two "special" children's value is only defined
in terms of others.

Yes, Yoni has to deal with issues you or I would take for granted. And Shua
will be dealing with things on a more pashut level than we do. But does that
rob their internal struggles of inherent meaning?

According to the famous story of the Chazon Ish standing for someone with
Downs (quoted here before), lihefech, they are dealing with harder challenges
because they are *closer* to that perfection than you or I are.

OTOH, this approach explain the raison d'etre of stillborns and children who,
like my Kayli, die in infancy -- before any conscious bechirah can be
exercised.

> He then told the following story about his son Shaya:
...

Nice story, though.

-mi

This is a multi-part message in MIME format.

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As Micha kindly reminds us from time to time, the purpose of the list is =
ways in Avodat Hashem.

I had an interesting discussion with a woman belonging to Vitznitz, and =
have decided once again to challenge this wonderful collection of =
Talmidei Chachamim and Rabbis who read this list.

The discussion was about house work and how we never were taught that =
housework is a method of getting close to Hashem.

We were taught that the best way is Limud Torah (if not the only!!! -- =
otherwise why should women become superwomen to enable men to do this) =
-- but when we wanted to learn, b/c we too wanted to become closer to =
Hashem -- we were informed that we were barred from this (at least from =
G'marra, which most of this list agree is the best way).

So, we were told to learn Torah and Halacha and support our husbands and =
have children.

But then we were told that only men had a mitzva to have children, and =
"Gadol HaMetzuveh Ve'Oseh" etc.  All this left a bad aftertaste.

So, we were told to raise our children and teach them Mitzvot etc.=20

But then we were told that Mitzvat Chinuch is on the men, and not on us =
........ etc.

So we are back with lot's of duties and the feeling that we too want to =
be close to Hashem -- but HOW?
=20
I'm not surprised that women want Tefilla groups, there are no books or =
lessons that teach how _women_ can become close to Hashem!

Yes, we are told that Ner, Chalah and Niddah are the concerns of women =
-- but very few know how to utilize these to truly feel the daily =
uplifting possible for men by davening in Minyan, wearing Tzitzit and =
Tefillin and learning G'mara.

So here is my challenge:

All of you are learned and know far more sources and resources than I or =
many other women know.

Each of you, take a task considered to be women's work.  If you don't =
know what -- ask you're wife for the name of the job/task that she most =
hates, yet has to continue to do.

Take this and develop a Shi'ur, D'var Torah, any derivative of PRD"S you =
like that a woman can think of when she performs this task  and thereby =
become closer to Hashem.

I  hope that a sufficient collection can be created that an online (and =
perhaps printed) resource will become available to jewish women =
everywhere.

Thank you.

Shoshana L. Boublil





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<STYLE></STYLE>
</HEAD>
<BODY bgColor=3D#ffffff>
<DIV><FONT face=3D"Times New Roman" size=3D2>As Micha kindly reminds us =
from time to=20
time, the purpose of the list is ways in Avodat Hashem.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>I had an interesting =
discussion with a=20
woman belonging to Vitznitz, and have decided once again to challenge =
this=20
wonderful collection of Talmidei Chachamim and Rabbis who read this=20
list.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>The discussion was about =
house work and=20
how we never were taught that housework is a method of getting close to=20
Hashem.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>We were taught that the =
best way is=20
Limud Torah (if not the only!!! -- otherwise why should women become =
superwomen=20
to enable men to do this) -- but when we wanted to learn, b/c we too =
wanted to=20
become closer to&nbsp;Hashem -- we were informed that we were barred =
from this=20
(at least from G'marra, which most of this list agree is the best=20
way).</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>So, we were told to learn =
Torah and=20
Halacha and support our husbands and have children.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>But then we were told that =
only men had=20
a mitzva to have children, and "Gadol HaMetzuveh Ve'Oseh" etc.&nbsp; All =
this=20
left a bad aftertaste.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>So, we were told to raise =
our children=20
and teach them Mitzvot etc. </FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>But then we were told that =
Mitzvat=20
Chinuch is on the men, and not on us ........ etc.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>So we are back with lot's =
of duties and=20
the feeling that we too want to be close to Hashem -- but =
HOW?</FONT></DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>&nbsp;</FONT></DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>I'm not surprised that =
women want=20
Tefilla groups, there are no books or lessons that teach how _women_ can =
become=20
close to Hashem!</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>Yes, we are told that Ner, =
Chalah and=20
Niddah are the concerns of women -- but very few know how to utilize =
these to=20
truly feel the daily uplifting possible for men by davening in Minyan, =
wearing=20
Tzitzit and Tefillin and learning G'mara.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>So here is my =
challenge:</FONT></DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2></FONT>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>All of you are learned and =
know far=20
more sources and resources than I or many other women know.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>Each of you, take a task =
considered to=20
be women's work.&nbsp; If you don't know what -- ask you're wife for the =
name of=20
the job/task that she most hates, yet has to continue to =
do.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>Take this and develop a =
Shi'ur, D'var=20
Torah, any derivative of PRD"S you like that a woman can think of when =
she=20
performs this task&nbsp; and thereby become closer to =
Hashem.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>I&nbsp; hope that a =
sufficient=20
collection can be created that an online (and perhaps printed) resource =
will=20
become available to jewish women everywhere.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>Thank you.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3D"Times New Roman" size=3D2>Shoshana L. =
Boublil</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV>&nbsp;</DIV>
<DIV>&nbsp;</DIV>
<DIV>&nbsp;</DIV></BODY></HTML>

------=_NextPart_000_0041_01BF5AEC.BF4030E0--

This divar Torah discusses hakol tzfuy viharshus nesunah -- a perennial
subject on Avodah.

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for  9-Jan-00: Cohen, Bo
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Pisachim 96b
For a mitzvah is a lamp, and the Torah its light.         Melachim-II 12

: Hamaayan / The Torah Spring
: Edited by Shlomo Katz
: Project Genesis
: 
: "Elokim spoke to Moshe and said to him, 'I am Hashem. I appeared to Avraham,
: to Yitzchak and to Yaakov..., but with My Name Hashem I did not make Myself
: known to them.. . I established My covenant with them... But also I have
: heard the groan of Bnei Yisrael whom Egypt enslaves... Therefore, say to
: Bnei Yisrael, 'I am Hashem'." (6:2-6)
: 
: There is a disagreement between the twelfth century sages Rambam and Ra'avad
: (in Hilchot Teshuvah ch. 6) regarding the answer to the following question:
: if Hashem decreed that Avraham's descendants would be exiled and enslaved,
: why were the Egyptians punished for enslaving them? Rambam answers that Hashem
: did not say in what country Bnei Yisrael would be enslaved. The Egyptians
: so-to-speak volunteered to enslave Bnei Yisrael, and for that they were
: punished. Ra'avad disagrees; he writes that the Egyptians were punished for
: treating their slaves more harshly than necessary.
: 
: R' Gavriel Ze'ev Margolis z"l explains Rambam's and Ra'avad's disagreement
: as follows: The gemara (Nedarim 36b, and Rabbenu Nissim there) teaches that
: if a person (Reuven) says, "Let whomever wants come and separate terumah
: from my produce," a volunteer who comes and separates terumah (Shimon) would
: not be considered to be an agent of the produce-owner (Reuven). Accordingly,
: even if Reuven had previously undertaken a vow not to derive any benefit from
: this Shimon, Shimon would be permitted to separate terumah on Reuven's behalf,
: since Shimon would be acting on his own and not technically acting for Reuven.
: 
: On the other hand, if Reuven said, "Let whomever hears me come and separate
: terumah from my produce," a volunteer who comes and separates terumah
: is considered to be Reuven's agent. Therefore, if Reuven had previously
: undertaken a vow not to derive any benefit from Shimon, Shimon would not be
: permitted to separate terumah on Reuven's behalf.
: 
: Rambam writes elsewhere that there is no contradiction between our having
: free-will and Hashem's knowing the future because His knowledge is different
: from our knowledge in a way that we cannot comprehend. Somehow, the fact
: that He knows that a certain event will happen and a certain person will be
: involved does not force that person to play that role. Rather, every person
: has free- will.
: 
: Thus, continues R' Margolis, when Hashem decreed that Bnei Yisrael would be
: enslaved, His knowledge that the enslavement would take place in Egypt did
: not force the Egyptians to enslave Bnei Yisrael. It was as if Hashem had
: said, "Let whomever wants come and enslave Bnei Yisrael," in which case
: the person who responds is not deemed to be an agent. It follows, then,
: that the Egyptians who did respond were deserving of punishment.
: 
: Ra'avad on the other hand, contends that Hashem's omniscience somehow
: limits man's free-will. Thus, when Hashem decreed that Bnei Yisrael would
: be enslaved in Egypt, He effectively appointed the Egyptians as agents to
: fulfill His will. It was as if He said, "Let whomever hears come and enslave
: Bnei Yisrael," in which case the one who responded was deemed to be an agent.
: Therefore, since the Egyptians were merely His agents, they would not have
: been deserving of punishment if not for the fact that they treated their
: slaves too harshly. (Torat Gavriel to Shmot 1:1)
: 
: R' Margolis writes that in light of Ra'avad's view that the Egyptians
: were punished only because they enslaved Bnei Yisrael too harshly, the
: verses quoted above can be understood as follows: When Moshe first spoke to
: Pharaoh, Pharaoh responded by worsening Bnei Yisrael's working conditions,
: as described near the end of last week's parashah. That parashah then ends
: with Moshe questioning why Hashem allowed this to happen.
: 
: Our parashah opens with Hashem's answer to Moshe's question: "Elokim
: (the Attribute of Justice) spoke to Moshe: 'I am Hashem' (the Attribute
: of Mercy)." My harsh judgment and My mercy are one and the same; in order
: to redeem Bnei Yisrael before the end of the 400 years that the exile was
: supposed to last, I had to increase the harshness of the exile."
: 
: That Hashem's harsh justice can at the same time be merciful is something that
: Hashem never revealed to the Patriarchs, for they could withstand justice
: alone. "With My Name Hashem I did not make Myself known to them." And, why
: did Hashem ignore Bnei Yisrael's suffering until now? Because, "I established
: My covenant with them" -- it was My decree in My covenant with Avraham that
: they would be enslaved.
: 
: But now, "I have heard the groan of Bnei Yisrael whom Egypt enslaves"
: more harshly than I had decreed. "Therefore, say to Bnei Yisrael, 'I am
: Hashem'," the merciful G-d who will redeem them and punish their oppressors.
: (Torat Gavriel to Shmot 6:2)
: 
: --
: 
: "Moshe spoke before Hashem, saying, 'Behold, Bnei Yisrael have not listened
: to me, so how will Pharaoh listen to me'?" (6:12)
: 
: Many commentaries observe that Moshe's argument seems illogical. The Torah
: tells us why Bnei Yisrael did not listen; it was, in the words of verse 6:9,
: "because of shortness of breath and hard work." However, this reason did
: not apply to Pharaoh, so maybe he would listen!
: 
: R' Chaim Elazary z"l answers that Moshe's argument was as follows: No one
: can be rescued from exile unless he feels the exile and wants to be redeemed
: from it. If Pharaoh sees that Bnei Yisrael are satisfied with their present
: situation, why should he listen to me and let them go? (Netivei Chaim II p.
: 91)

*********************


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