Revach L'Neshama RSS feed for - Section: PARSHAS HASHAVUA Category:MEDRASH Copyright 2007, Revach L'Neshama en-US Revach L'Neshama Logo 144 31 Fri, 03 Dec 2021 03:00:00 +0000 240 Parshas Yisro: Rav Elyashiv Shlit"a - Moshe the Businessman Forgoes His Business

Before Matan Torah Moshe went up to Hashem. When he came down it says (Yisro 19:14), "Vayeired Moshe Min HaHar El Ha'Am; Moshe went down from the mountain to the nation.'  The Medrash Yalkut Shimoni says we see from here that when Moshe came down he did not turn to his business nor did he go to his home, but rather he went straight from the mountain to the people.

Rav Elyashiv asks (Divrei Aggadah), "Exactly what kind of business did Moshe Rabbeinu have that the Medrash sings his praise that after he came down he tended Klal Yisrael and not his business?"  He answers with the Rambam, who says that the reason why Chachomim yearn for Moshiach is not so the Jews be on top of the world, only so that they can be free to learn Torah and Chochma in order to earn Olam Haba.

"That being the case," says Rav Elyashiv, "Moshe's 'business' was to learn Torah and its Chochma in order to secure his eternal reward. Moshe, however, decided to forgo both the earthly pleasure and otherworldly reward. He gave up his personal spiritual ascent for the benefit of the people. When he came down from the mountain he did not seclude himself in his home and immerse himself in Torah. He went straight to the nation, to raise them and teach them Torah.

Tue, 07 Feb 2012 03:00:00 +0000
Parshas Noach: Rav Shimon Schwab - Yaakov Avinu Saved Avrohom From Nimrod's Oven

The Medrash (Rabba 63:2) says that Avrohom was only saved from the Kivshan HaEish in the Zchus of Yaakov as the pasuk in Yeshaya (29:22) says, "Bais Yaakov Asher Padah Es Avrohom."  What does this mean?

Rav Shimon Schwab answers that Avrohom's great middah was Chesed.  The problem with Chesed is that it totally disregards justification.  It is not deserved kindness but rather kindness with no limits and no calculation.  This is very dangerous and can have terrible ramifications.  The Torah calls Znus, Chesed because it comes from a mistaken desire to be kind.  Avrohom's middah could not exist in the world on its own.  It only has a kiyum if tempered with Emes, truth.  This keeps kindness in check and controls it from being applied wrongly.  Emes is the middah of Yaakov.  Only because of Yaakov who would eventually combine these two Middos, was Avrohom worthy to be miraculously rescued from the fires.

Rav Schwab gives a second answer as well.  Haran also jumped into the fire after seeing Avrohom's salvation.  The reason he died was because he jumped in expecting to be saved.  That is not true Mesiras Nefesh and because he did not display real Mesiras Nefesh he had no Zchus with which to be saved.  Avrohom however jumped in willing and expecting to die.  With this Emeseh Mesiras Nefesh he was saved.  This is what the Medrash means that Avrohom was saved in the zchus of Yaakov, in the zchus of his emes in jumping into the fire with pure intentions.

Thu, 07 Oct 2010 03:00:00 +0000
Parshas Balak: Vilna Gaon - Leave The Torah In Bilam's Hands?
Bilam's Donkey said to him, "Ma Asisi Licha Ki Hikisani Shalosh Regalim; What have I done to you that you hit me three times?" (Balak 22:28)  Literally Regalim means legs, but the Medrash says that Hashem was challenging Bilam, who wanted to wipe out Bnei Yisrael who are Oleh Regel three times a year.  Why did Hashem specifically choose this mitzva?

The Vilna Gaon answers that another Medrash elaborates more on the conversation.  Hashem told Bilam, "If you destroy Bnei Yisrael, who will keep My Torah?  All the other nations already rejected it at Har Sinai."  Bilam answered that he personally will keep the Torah.  To this Hashem pointed out that Bilam was a cripple and was blind in one eye.   This meant that he was patur from the Mitzva of Oleh Regel.  Therefore, Hashem said to him, "If I rely on you, who will be Oleh Regel?"

Wed, 23 Jun 2010 03:00:00 +0000
Parshas Vayishlach: Rav Shimon Schwab - The Telltale Sign That Dina Married Iyov According to one opinion in the Gemara Bava Basra (15b) Iyov lived in the time of Yaakov Avinu and he married Dina.  How does the Gemara know this?  When Shchem took Dina the pasuk says, "Ki Nevala Asa BiYisrael; A vile act was committed against Yisrael." (Vayishlach 34:7)  The same word Nevala is used when catastrophe strikes Iyov, and he does not complain against Hashem.  His wife berates him and says he is too naive.  Iyov answers, "Kidaber Achas HaNivalos Tidabeiri; You speak like the vile ones."  What is the connection?

Rav Shimon Schwab explains that the Kochos of Tumah receive their power from Kedusha.  Therefore, tuma always chases after kedusha.  Shchem ben Chamor, the disgusting pervert, not only did an act that was vile in the eyes of the entire world, but he purposely chased after a pure innocent girl who was younger than 7 years old and the daughter of Yaakov no less.  It was her kedusha that he lusted after and wanted to contaminate.

The traces of this contamination showed up many years later when Dina's tzaddik husband, Iyov, held steadfast to his belief in Hashem despite agonizing punishment, and Dina spoke negatively. Iyov's answer to her was that her words have their basis in the Nevala, in the tumah of Shchem that he put into her.

Wed, 02 Dec 2009 03:00:00 +0000
Parshas Bireishis: When And Where Were Kayin & Hevel Born? The Otzar HaPlaos brings from the Zohar Chadash Medrash Rus that Kayin and Hevel were both born after Hashem chased Adam out of Gan Eden.  

However, the Otzar HaPlaos also brings another opinion that Kayin was born in Gan Eden and Hevel out of Gan Eden.   Kayin was called Kayin, "Kanisi Ish Es Hashem."  Since they were in Gan Eden and were destined to live forever, Chava named her son, Kayin, which means an eternal Kinyan.  Hevel was born outside of Gan Eden, after death was already decreed on man, therefore, he was called Hevel or folly.

The Gemara in Sanhedrin (38b) seems to indicate that both Kayin and Hevel were born in Gan Eden before the Chait.  The Gemara says that they were both born in the eighth hour, Hashem commanded not to eat from the Eitz HaDaas in the ninth hour, and Adam and Chava ate in the tenth hour.

Thu, 15 Oct 2009 03:00:00 +0000
Medrash Devarim: Is Pinchos Really Eliyahu HaNavi? The Medrash Pliah says that whoever wants to know that Pinchos is Eliyahu can see it from "Eileh HaDevarim," (Parshas Devarim 1:1)  What does this mean?
The Shalal Rov brings from the Ishei Yisrael as follows.  The Yalkut Reuveni asks, "How can Eliyahu testify in Shamayim about the actions of people on earth if he is only one person and you need two Eidim for proper eidus?"  One answer given based on the Zohar is that after Pinchos killed Zimri, the neshamos of Nadav and Avihu entered him.  Therefore, he is two people and is qualified to testify.

This answer only works if Pinchos is Eliyahu, but what if he is not?  How would Eliyahu, who is only one person testify?  To this, the Medrash answers, that we must look in Sefer Devarim where the Torah says that you need two witnesses to testify.  Therefore, since Eliyahu testifies in Shamayim it must be that Pinchos is Eliyahu.

Mon, 20 Jul 2009 03:00:00 +0000
Medrash Naso: Ksav Sofer - Three Dreams Of Peace

The last words of Birchas Kohanim are "V'Yaseim Licha Sholom".  The Medrash says, "Sholom B'Knisasech, Sholom B'Yitziasech, Sholom Im Kol Adam," peace in your coming, your going, and peace with every man.

The Iturei Torah brings the Ksav Sofer who explains this Medrash.  The Gemara in Brachos (59) tells us the interpretation of many different dreams.  Among these dreams, three of them tell of peace; the kettle, the river, and the bird.  The Ksav Sofer says that these represent three different kinds of peace.  The kettle represents peace in your home, where all the household members use the same kettle.  The river means peace in your country, where all the citizens share the water and benefits of the country's river.  The bird symbolizes world peace, like a bird who is not limited to any specific local and can fly wherever its wings take it.

When Hashem gives us a bracha of peace it is all encompassing.  The Medrash says, "Sholom B'Knisasech," you will have peace in your coming, meaning within the confines of your home.  "Sholom B'Yitziasech," peace when you go outside and interact with your countrymen.  "Sholom Im Kol Adam," no matter where and no matter with whom, peace will reign supreme!

Fri, 05 Jun 2009 03:00:00 +0000
Parshas VaYigash: Chidushei HaRim - Second Time Around For Yehuda, Shimon, and Yosef One day, three great tana'im were discussing the Roman contribution to Eretz Yisrael (Shabbos 33b).  Rebbi Yehuda praised their contribution in making marketplaces, bridges, and bath houses.  Rebbi Yosi sat there and didn't comment.  Rebbi Shimon said that everything they did, they did only for themselves, in detriment to the Jews.  When the Romans heard about this conversation, Rebbi Yehuda was made the leader and chief Jewish spokesman, Rebbi Yosi was sent to Galus in Tzipori for remaining quiet, and the Rebbi Shimon was slated to be executed for his slanderous words.  Rebbi Shimon then went into hiding and spent twelve years in a cave.

The Chidushei HaRim explains a Medrash that says that this parallels the plight of the three central players of the same names in Mechiras Yosef: Yehuda, Shimon, and Yosef.  Yehuda who stood up to speak before Yosef in Mitzrayim became the leader.  Yosef who remained quiet when his brothers called Yaakov, "his servant" was sent to Galus.  The galus started because of Tzipori.  Like a bird, Yosef spoke about his brothers more than he should have.  And with a bird a Mitzora purifies himself.  Shimon, who instigated the entire episode in which Yosef was sent to Mitzrayim and spent 12 years in jail, himself spent 12 years in the cave as a kapara.

Sun, 28 Dec 2008 03:00:00 +0000
Medrash Mikeitz - Yavan, Paroh, and Yosef What was wrong with Paroh exactly?  A little Jew boy slave, as the Sar HaMashkim called him, walks out of jail, interprets a dream, and is made vice-king.  Come on! 

The answer could be explained with a beautiful vort I heard this morning.  The Medrash says "Keitz Sam Lachoshech,"  Keitz refers to Yosef, on whom the pasuk says, "Mikeitz Shnasayim Yamim."  Choshech is Yavan, whose culture caused darkness to descend on the world.  What is the connection between the two?

The meforshim explain in Vayeishev that Yaakov's extra love for Yosef entailed learning with him the Torah he learned from Shem and Eiver before going to Lavan's house.  Yaakov taught this Torah to Yosef specifically, because Yosef had the power to overcome Eisav, like Rashi brings in Vayeitzei (30:25) "Bais Yaakov Aish, Bais Yosef Lehava, UBais Eisav L'Kash." (Ovadia 1:18)  Yaakov taught Yosef this special Torah of surviving Galus.  More than any of the other Shevatim, Yosef has the unique ability to survive and thrive through difficult times, and come out shining.  Yosef can survive the Galus of today, which is still essentially Greek culture albeit under Roman rule.

Paroh, we know, was no ordinary person.  He was a very spiritual person, and communicated with the heavens.  As Yosef pointed out, this is why Hashem showed him the dreams of the feast and famine.  That is how he became King of Mitzrayim.  With this power of his, he was very quickly able to discern in Yosef the power of surviving the rough times.  After hearing from Yosef about the upcoming hunger and knowing it to be true, he turned to the person who was most capable of pulling Mitzrayim through those dark times until the light would shine again at the end of the tunnel.

I apologize that the passenger who told this vort got off before divulging the source.  This vort truly sheds light on the whole episode.  May you have a Gut Shabbos, a Guten Chodesh, and a Lichtegen Chanuka!

Fri, 26 Dec 2008 03:00:00 +0000
Medrash Vayeishev: Potifar's Wife, Some People Just Never Give Up Yosef's alleged crime against Potifar's wife was punishable by death.  Why did they put him in jail and not execute him?  Different Medrashim offer various answers.  According to the Medrash Rabba, it was obvious that she was lying and Yosef was not guilty.  Potifar had him jailed so people wouldn't say that Potifar's children were probably not really his, since his wife was so promiscuous.

Another Medrash says that it was Osnas that told her father the truth.  Because of this Hashem said, "Since it was you that saved Yosef, the two Shevatim that will come from him will be from you."

The Medrash Tanchuma says that it was Potifar's wife who suggested he spare Yosef.  She told him to keep him in jail until he finds a buyer for him, and recovers the money he paid for him.  The Medrash says that the reason she did this was because she still hoped to have relations with him.  Every day while he was in jail, she would go visit him and try again!

Thu, 18 Dec 2008 03:00:00 +0000
Parshas Bereishis: Avrohom's Bracha - The Lowly Sand Stops The Mighty Sea After the Akeida, the Malach tells Avrohom that Hashem will multiply his children like the stars in heaven and like the sand on the edge of the sea.  To be like the stars is quite a bracha, but why do we want to be like the lowly sand?

The mighty seas cover most of the earth's surface.  Their powerful waves are among the strongest forces in nature.  It would seem that at some point the seas would wash away the entire civilization.  Yet Hashem placed a small strip of specks of sand along the edge of the ocean, maybe a hundred yards wide, that somehow manage to tame the seas and keep the powerful waves at bay.  Each wave makes a rush at the beach but as it approaches the sand, it humbly bows and turns back towards the ocean.

The nations of the world are the powerful seas.  Klal Yisroel is the small strip on the beach.  Wave after wave makes its best effort to crush and obliterate the shores.  But like Hashem promised Avrohom, they each come tumbling down and meekly retreat.

Thu, 13 Nov 2008 03:00:00 +0000

In Parshas VaEschanan Moshe begs Hashem to grant him entry to Eretz Yisroel without any justification.  Why now did Moshe first daven for pure undeserved grace “VaEschanan”?

The Medrash Devarim Rabba (2:4) uses a mashal to explain this.  The queen gave birth to a son.  As long as her son was alive she went unimpeded to the palace as she felt without any restrictions.  After her son died she no longer had automatic access to the palace.  She needed to beg to be allowed in since she had no justification.

As long as the Dor HaMidbar was alive all of Moshe’s tefilos to Hashem were filled with reasoning and logic.  In the 40th year after the Dor HaMidbar had all died out, Moshe was like a Queen without a royal son.  He needed to plea for mercy to have any wishes fulfilled.

The leadership of Am Yisroel is a real democracy as the stature and the power of the leader always reflect the stature of the nation.

Fri, 15 Aug 2008 03:00:00 +0000
Medrash Devarim: Rav Moshe Feinstein - Moshe Rabbeinu Cries Eicha

The Medrash (Eicha Rabba 1:1) tells us that three people used the word Eicha.  Moshe Rabbeinu, Yeshaya, and Yirmiya.  Moshe Rabbeinu asked in Devarim (1:12), “Eicha Esa Livadi; How can I alone, carry the nation? " The Medrash contrasts these three quotes, in that Moshe used it in the time of Am Yisrael’s glory, Yeshaya in the time of their distress, and Yirmiya during our low point and our utter disgrace.

Rav Moshe Feinstein in Darash Moshe says that although they all used the word at different levels of Am Yisrael’s status in the world, all three meant the same thing.  They all pointed out Am Yisrael’s weak point and the reason for our downfall.  Yes, Moshe Rabbeinu said it during our glory days, but he was referring to the invisible flaws that he saw, which were capable of opening into large craters as they did in the time of Yeshaya which later proved to become unbridgeable gaps that led us into the abyss in the times of Yirmiya.

Fri, 08 Aug 2008 03:00:00 +0000
Medrash Masei: Eldad & Meidad Are Back Again, This Time On The Way To Eretz Yisroel

In Parshas Masei the pasukim (35:20-28) list the names of the Nesi'im who will head each Shevet during the process of dividing and inheriting Eretz Yisroel for their the Shevatim.  Two of those Nesi'im, were Eldad and Meidad, named Elidad ben Kislon and Kemuel ben Shiftam, respectively, says the Medrash Tanchuma says in Bahalosecha.

The Medrash says that since Eldad and Meidad acted modestly and did not feel they were worthy of being part of the 70 zekeinim they were zocheh to a number of things that the other zekeinim were not zocheh to.  One of them being that they went into Eretz Yisroel and the other zekeinim did not.

Interestingly, according to this medrash Eldad was from Binyomin and Meidad was from Efraim.  This means that they were not brothers as some meforshim learn.  Moreover they could not have been half brother's of Moshe and Aharon and the son of Yocheved and Elitzafan ben Parnach (see Revach article - The Real Identiy of Eldad and Meidad), since Elitzafan ben Parnach is listed as the Nasi of Shevet Zevulun.

Thu, 31 Jul 2008 03:00:00 +0000 Reuven and Gad asked Moshe to give them the land across the Yarden instead of in Eretz Yisroel proper.  The Medrash HaGadol says that they asked for this purely for reasons of Tzidkus.  Since they had such an abundance of cattle and livestock they were afraid if they were in Eretz Yisroel they would not be able to control their sheep from grazing in other people’s fields.  To avoid the issue of Gezel they wanted to be separated and live in a territory that would be self-sustaining.

Reuven and Gad were driven out of their land and into Galus before all the other shevatim, says the Medrash, because they separated themselves from the rest of Klal Yisroel.  Rav Yehuda says we see from here the terrible effects of Machlokes (in this case literally separatism).   Their reason for separating was totally L’Shem Shamayim and to prevent machlokes, yet the mere fact that they separated deserved a punishment.  The Medrash concludes, if they were punished, Kal V’Chomer someone who separates because of hatred and competitiveness.  

Fri, 25 Jul 2008 03:00:00 +0000
Medrash Bahaloscha: Turn On The Lights? “Bahaloscha Es HaNeiros," when you bring up the candles.  Why the word Bahaloscha, shouldn’t it say BiHadlikcha, when you light the candles? This can be answered with the Medrash.  We all know that Hashem needs nothing from us.  Everything that He asks us to do is purely for our benefit and stems from His eternal kindness.  When it came to lighting the menora the gemara asks (Shabbos 22b), “V’Chi l’Ora Hu Tzarich,” does Hashem need our light?  The Medrash Tanchuma (Bamidbar 5) says that the light of the appearance of the “Chayos” in Shamayim can light up the whole universe.  Another Medrash Tanchuma (Bamidbar HaYashan 9) brings a mashal showing that Hashem only uses our light to make us feel important. 

The Medrash Tanchuma explains that Hashem refrains from using the word BiHadlikcha, when you light the candles, because that would imply that we are the ones supplying the light.  Instead, Hashem uses the word, Bahaloscha, when you go up.  Each Mitzva is an opportunity for us to go up, to improve ourselves and raise ourselves.  The action that we take for Hashem’s sake has no benefit to Him whatsoever.  It is purely an opportunity for us to raise ourselves higher.  Bahaloscha, take advantage and do it for yourself, so that you can go up!

Tue, 10 Jun 2008 03:00:00 +0000
Medrash Bamidbar: The Secret in the Name

The Medrash Agadah explains the significance and meaning of the names of the Nasi of each Shevet and its relevance to that particular Shevet.

Reuven: Elitzur Be Shdei’ur – Reuven erred when after Rochel’s death he moved Yaakov’s bed from Bilha’s tent to that of his mother, Leah.  Keli Tzur means Hashem who holds up the world like a cornerstone holds the house, strengthened Reuven by forgiving him.  The name, Ben Shdei Ur, signifies that Reuven learned to do Tshuva from Yehuda who did Tshuva and admitted to his aveira rather than have the pregnant Tamar thrown into the fire. Shdei Ur is Aramaic for thrown into the fire.

Shimon:  Shlumiel Ben TzuriShadai – Although Zimri came from Shevet Shimon nevertheless Hashem made peace with Shimon and forgave him. Shlumi Kel, means peace with Hashem,  Who was TzuriShaddai, the rock who supported him.

Yehuda:  Nachshon ben AmiNadav – Because he jumped into the roaring rapids of the Yam Suf (Nachshol), he became the friend of Hashem (Nediv) and was zocheh to the Malchus of Am Yisrael.

Yisachar: Nesanel ben Tzu’ar – Yisachar, out of all the Shevatim dived deepest into Torah learning.  Nasan Kel, They took the present that Hashem gave.  Tzuar, they accepted the burden and pain (Tzaar) of always answering all the Halachik questions of Bnei Yisrael.

Zevulun:  Eliav ben Cheilon – Eli is from Alon the wood that boats are made of.  Eli Av signifies the bracha of the boats for succesfu sailing that Yaakov his father gave him.  Ben Cheilon is the Bracha of Moshe Rabbeinu, "U’Sfunei Tmunei Chol,"  riches will be hidden in the sand on the seashore in Zvulun’s portion in Eretz Yisrael.

Efraim:  Elishama ben Amihud – When tempted by Potifar’s wife, EliShama to Me (Hashem) Yosef listened and didn’t do an aveira.  Ben Amihud, Imi Haya, Yosef was with Me, Hashem says, when Yosef spurned the advances of the wife of Potifar.

Menashe:  Gamliel ben PidaTzur – Therefore, Hashem granted him (Gomal Kel) his freedom from slavery.  Padah Tzur, Hashem redeemed him.

Binyomin: Avidan ben Gidoni – His father judged him differently than his mother, Avi Dan.  She was sure that he wouldn’t survive child birth and called him Ben Oni, but his father knew better and foretold of the many legions that would come from him (Gidudim).

Dan: Achiezer ben AmiShaddai – Oholiav from Shevet Dan helped Betzalel from Yehuda build the Mishkan.  Achi Ezer means he helped his brother.  (AmiShaddai is unclear from the Medrash).

Asher: Pagi’el ben Achran – Shevet Asher had beautiful daughters who were taken as wives by the kings.  If someone did something bad (Achran) warranting the death sentence from the King, these women would daven for them (Pagiel) to be spared.

Gad: Elyasaf ben Di’uEl – Yehoshua gave Gad a bracha that they should return to Eiver HaYarden with great wealth (Kel Yasaf, Hashem added wealth) since they fulfilled their promise to Moshe to lead the battle in Eretz Yisroel.  Ben Di’uEl, they would scream, "Shema Yisrael," in battle so all would know that victory was only achieved through Hashem (Di’u Kel, know Hashem).

Naftali: Achira ben Einan – His pasture was very desirable (Achi – pasture, Ra – Ratzon desirable).  Ben Einan, rain clouds (Anan) and deep springs (Mayan) were plentiful in his portion of Eretz Yisroel always guaranteeing a luscious bumper crop.

Thu, 29 May 2008 03:00:00 +0000
Medrash Shemos: How Old Was Moshe When He Went Out To His Brothers and What Heroics Did He Perform?

The pasuk says Moshe grew up and went out to his brothers. How old was he at this time? There is a wide range of opinions in the Medrash. According to the Medrash Tanchuma Yashan, he was only 5 years old. Shemos Rabba says 20 or 40. Bereishis Rabbosi LR"M HaDayan says that he was 60 years old at the time.

There are many medrashim (see Otzar HaMedrashim) that describe Moshe's incredible sensitivity and Mesiras Nefesh for his people despite being a Prince of the land.

  • When he saw their hard work he cried and said, "Chaval Li Aleichem, Mi Yitein Mosi Aleichem; Woe is to me on them.  How I wish I could die over them."  There is no harder work than working with the hard clay, and he would lend a shoulder and help each and every one of the them.  (Shemos Rabba)
  • When Moshe saw every person carrying an inappropriate load, a man carried a woman's and a woman a man's, a young person carried an older person's load and a older person a younger man's load, etc. Moshe would leave his prestigious position and reorganize them appropriately.  He would explain to Paroh that they would be more productive this way. (Shemos Rabba)
  • Moshe saw their shoulders gushing blood from the work, and he would make bandages for them.  (Medrash Michtav)
  • When the wind would blow, all the plaster would go into their eyes.  Moshe would clean it out and heal them. (Medrash Michtav)
  • When he saw dead people thrown in the street and lying in the garbage piles, he would care for the bodies and bury them. (Medrash Michtav)

Thu, 27 Dec 2007 03:00:00 +0000
Parshas Shemos: Medrash - The Long History of Moshe's Staff

 "What is in your hand?"

 And he said, "A staff." (Shmos 4:2)

 The staff was created on the sixth day of Bereishis at Bain HaShmashos. It was given to Adam in Gan Aiden. Adam transferred it to Chanoch, who transferred it to Noach. Noach gave it to Avrohom, Avrohom to Yitzchok, and Yitzchok to Yaakov. Yaakov brought it to Egypt and gave it to Yosef. When Yosef died, the staff was taken to the house of Pharaoh. Yisro was one of Pharaoh's advisors and wanted the staff. He took it and planted it in his garden. When Moshe saw the Shem HaMeforash of Hashem and the abbreviations for the 10 plagues carved on it, he removed it from the garden. Yisro saw that Moshe successfully removed the staff after so many others had tried and failed. He gave the staff to Moshe as well as giving him his daughter Tzipporah for a wife.  - Pirkei D' Rebbi Eliezer - 

Wed, 26 Dec 2007 03:00:00 +0000