A renowned Evangelist minister had come to town, and the auditorium was packed. The minister was known to be so persuasive, that he could change a community’s opinions with a single sermon. For nearly an hour he paced, excitedly preaching on the evils of drinking and those who sell alcohol to the public. The audience was enthralled, but the most deeply moved was a man who had just happened to step in, to stay dry from the rain. The minister began to bring his sermon to a crescendo: “Who has the largest bank account? I’ll tell you who–the liquor store owner, that’s who! Who lives in the most expensive house? The liquor store owner! Who buys his wife Cadillacs and decadent jewels? You guessed it, the liquor store owner. And who keeps him in all this luxury? …Why that would be you, my friends, working people who spend all your hard-earned money on liquor!” The audience rose in an enthusiastic ovation, as the organ played and the minister strode down the aisle. The man who had come in from the rain rushed up to the minister and cried, “Thank you, thank you! Your speech was tremendous! You have changed my life, reverend!” “Yes, my son. So then, are you saved–have you decided to give up drinking?” “Oh no, reverend, not at all. I’m going right out to buy a liquor store!”

* * *

Shemos: Turning Stones into Trees

G-d commands Moses to return from Midian to Egypt, and to redeem the people of Israel. Moses is concerned: “The Jews will not believe in me and they will not heed my voice, for they will say ‘G-d did not appear to you.’” G-d begins to convince him to go, saying: “What is in your hand…?” Moses replies, “A staff.” G-d says, “Cast it on the ground.” Moses casts it on the ground and it becomes a snake.[1]

“WHAT” IS THE QUESTION
We find a kri-and-a-ksivin the phrase, mah zeh b’yadecha, “What is in your hand?” As we have stated elsewhere,[2] a kri-and-a-ksivis a phenomenon in which we pronounce a word (kri) differently than how it is written (ksiv). In this verse, the kri, the logical interpretation, is two words: mah zeh–in the form of a question. However, the ksiv appears in the Torah scroll as one word: mizeh. Rashi explains that mizeh is in the form of a statement: “From that which is in your hand…”[3]

Even G-d’s question, “What is in your hand?” is rhetorical–He certainly knows what is in Moses’s hand.[4] To illustrate this, Rashi brings a parable of person who is showing his neighbor a miracle. He asks rhetorically, “Is this not a stone?” His neighbor answers, “Yes.” Then he says, “Okay, watch carefully as I turn this stone into a tree.”

Why must Rashi give a parable at all? Can’t we understand the simple phrase ‘ma zeh‘ on its own? Furthermore, in the above verse, a staff turns into a snake.[5] How is the parable–a stone turning into a tree–relevant?

“THAT WHICH” REALLY HAPPENED
The answer is, Moses is saying, ‘G-d, the Jews have been suffering as slaves within the promiscuous and diabolical Egyptian culture for 210 years. How do You expect me to convince the Jews that I’m taking them out of Egypt? How can I make them just forget their problems and begin to ‘live redemption’? Do You think a speech and two or three little miracles will do the trick?’ G-d replies, ‘Of course I don’t expect you to transform an entire nation with one public address and a few miracles. It will actually take you forty years. But if you want to change a people it must be mizeh–”from that which is in your hand”.’

“MIZEH“ MEANS TORAH
Mizeh, ‘that which is in your hand,’ alludes to the teachings of the Torah.[6] Concerning the luchos, the tablets of the Ten Commandments, the verse states: “They were engraved mizeh u-mizeh–from this side and from that side.”[7] In other words, G-d is telling Moses, through the comprehensive education of the Torah (including the Ten Commandments, the Five Books of Moses, the Talmud, Rambam, Code of Jewish Law, Kabbalah, Tanya, and other Chassidus): ‘You have the ability to transform the Jewish nation.’

STONES INTO TREES
Based on this interpretation, we can understand Rashi’s innovation. With his parable, Rashi suggests an interpretation of the kri-and-ksiv. G-d says, ‘mah zeh–what’s “in your hand,” Moses? A stone? Well, the hearts of the Jews may seem indifferent as stone, insensitive to your spiritual message because of their bondage and servitude. But you can transform them nonetheless, with ‘mizeh‘, your Torah teachings. Through your complete dedication to teaching the Jews you will succeed in making them into a viable, living tree–a growing, thriving, productive nation.’

INSPIRING FUTURE GENERATIONS
The portion of Shemos is read on the Shabbos adjacent to the 20th and 24th of Teves.[8] The 20th is the hayilulah, the day of the passing, of Rambam (Rabbi Moshe ben Maimon; Maimonides). The 24th is the hayilulah of the Alter Rebbe (Rabbi Shneur Zalman of Liadi).

Like Moses, both Rambam and the Alter Rebbe were revolutionary leaders, thinkers, and teachers of the Jewish people. Although they were met with opposition, they both revealed new levels of G-dliness and raised the Jewish people to a new level of consciousness. The Jewish community has since embraced these teachings, and today Jews study them in every corner of the world.

Rambam’s most famous works are Mishneh Torah, his magnum opus and the first written systemization of the entire Oral Law, and the philosophical book, Guide to the Perplexed. The Alter Rebbe’s most famous works are the Shulchan Aruch, a Code of Jewish Law, elucidating with his “golden language” [9] various halachic issues pertaining to modern life, and the Tanya, considered the ‘written law’ of Chassidic philosophy.

Both leaders were challenged by their peers: ‘How can you reveal these powerful and mystical teachings to a secularized Jewish world?’ Rambam explains his motivation based on a passage in Tehilim,[10] “It is time to act for the Lord; they have voided your teachings.” In both their generations, the Jews were so perplexed in their faith that Rambam and the Alter Rebbe were forced to reveal great secrets in order to resuscitate the People of Israel.

RAMBAM, ALTER REBBE, HAYILULAH
According to the Shelah HaKodesh, there’s a hint in each Torah portion to major historical events. What is the allusion to the hayilulos of Rambam and the Alter Rebbe?

The three consonants of the word mizeh form an acronym: ‘Moshe-Zalman-hayilulah‘. Moses says to G-d, ‘In the future generations, they won’t believe in me.’ G-d therefore tells Moses, ‘How are you going to inspire the future generations? mizeh–with the Torah teachings of Rambam and the Alter Rebbe.’ Similarly, Rashi begins his commentary on mizeh with the words, L’kach nichtav…li-drosh…, “Therefore it is written…to expound upon….” These words hint at the great written works of future sages–expounding upon the teaching of Moses–such as the books of Rambam and the Alter Rebbe.

A STORY
Once, there was a group of chassidim in the courtyard of the Maggid of Metzrich, talking about the mystical secrets of the universe. One of them spotted a manuscript of Chassidus lying on the ground. He complained, “How is it possible that such holy writings have fallen into the mud?” The angels in Heaven were scandalized, crying: “How is it that the stones of the Holy Sanctuary are dumped on the street corner?!” In that moment, a decree was made in Heaven, calling for the ceasing of the teachings of the Maggid of Metzrich, and of Chassidus in general. Back in the courtyard below, however, the young Alter Rebbe began to tell a parable. . . .

“There once was a prince who contracted a paralyzing, life-threatening illness. All the doctors of the kingdom were summoned, but no one could find a remedy. Finally one doctor had an idea. He told the king that the only way to save the prince’s life was to take the crown jewel, the most precious possession in the kingdom, and pulverize it. The medicinal solution made of this powder should be poured into the prince’s mouth. Even though most of the solution would probably spill from his stony lips, perhaps one drop would enter into his mouth and cure him. The king acquiesced, and the prince was saved.”

This is how the open publication of Chassidus was vindicated in Heaven. The teachings of Chassidus are the crown jewel of Divine wisdom and love, available to even the simplest, humblest Jew. Through the study of Chassidus, our own generation will be healed and transformed, and we will merit to see Mashiach now.

ACTION: Study the “daily mitzvah” of Rambam, and the daily portion of Tanya. Just click here: www.heightschabad.com and at the bottom of the “Calendar” box, click on “Daily Study”; find “Tanya” and “Rambam, Sefer HaMitzvot“.

FOOTNOTES
[1] Exodus, 4:2
[2] See our essay on Parshas Noach.
[3] Rashi on the above verse
[4] See Sifsei Chachomim on the above Rashi.
[5] Rashi on the above verse
[6] The following are two more proofs that ‘mizeh‘ refers to Torah. Genesis 5:1 says, “Zeh sefer toldos Adam“–’This is the book of the generations of Adam.’ ‘Zeh‘ is the root of the word mizeh. Chasidus explains that the word sefer means a Torah-scroll, and Adam alludes to Moses. Also, the Baal HaTurim (on Exodus 4:2) says mizeh, spelled Mem-Zayin-Hei, can mean: Mem (40): ‘For forty years in the desert…,’ Zayin (7) + Hei (5) = 12: ‘…did Moses teach the twelve tribes.’
[7] Exodus, 32:15
[8] Rambam passed away on the 20th of Teves, 1204. The Alter Rebbe passed away on the 24th of Teves, 1812.
[9] See Lekutei Sichos, Book 26, page 26 and further.
[10] Psalms, 119:126