Torah

The Aseres HaDibros are an expression of the oneness of Torah and the root of our connection to Hashem in this world. As we mentioned in our previous article, there is a powerful connection between the specific commandments on each side, as well. Each individual Dibrah on the right parallels the corresponding Dibrah on the left. Together, they make up a unified whole of connection to both Hashem and one’s fellow man. While we already explained the unique connection between the first four pairs of Dibros, we still need to understand the deep and unique connection between the last pair.

We experience life through the medium of time. Each new moment brings with it new opportunities as we ascend through the journey of time. Amidst the constantly moving waves of time, the chagim (holidays) are specific points imbued with unique energy. Each holiday presents us with the opportunity to tap into and experience the theme inherent at that point in time.

The Luchos are an expression of the oneness of Torah and the root of our connection to Hashem in this world. As we previously mentioned, Rashi explains that the Aseres HaDibros include the rest of the mitzvos within them (Sh’mos 24:12). These Ten Commandments are the fundamental root mitzvos, and the other 603 mitzvos emanate from these ten root categories. An obvious question then arises: Why are the Dibros split into two separate groups, the right side and the left side? Why fragment the ultimate expression of oneness into two separate pieces?

Lomdei Dirshu Take Test While City is Under Siege

A day before, it appeared that the second test in the Machzor Sheini of Daf HaYomi B’Halacha would be a routine Dirshu test despite it being a bit of a milestone. Lomdei Daf HaYomi B’Halacha were completing the laws of tzitzis and progressing to the laws of tefillin. The test in Eretz Yisroel was scheduled for this past Friday morning, 5 Iyar/May 6.

One night, four students stayed out late, completely disregarding the test they had the next day. Before school the next the morning, they hatched a brilliant plan to avoid taking the test. They covered themselves with grease and dirt and went to the principal’s office. They told him all about how their car had gotten a flat tire the previous night on their way home from a wedding, and how they had to spend the whole night pushing it home.

Imagine leaving the exile of Mitzrayim with klal Yisrael. You have just witnessed the miracles of Y’tzias Mitzrayim (the Exodus from Egypt) and are now traveling toward Har Sinai, ready to receive the Torah. In between, however, lies an extraordinary event: K’rias Yam Suf – the Splitting of the Red Sea (or Sea of Reeds). One can ask, though, why K’rias Yam Suf was even necessary. Why couldn’t the Jews go straight from the spiritual high and miracles of Y’tzias Mitzrayim to the experience of Matan Torah (Receiving the Torah)? Why did they first have to pass through the sea? This question is strengthened by the commentators who point out that this journey through the Yam Suf appears to be pointless. After all, Chazal explain that klal Yisrael exited on the very same side of the Yam Suf that they entered (Arachin 15a)! If Hashem simply wanted to destroy the Egyptians, there were easier ways to accomplish this. What was the purpose of such a journey?