What is the connection between the first plague's blood, and the blood of the Pesach offering that protected the Jews from the last plague?
Why was the first plague on the water of the Nile as well as the final downfall of the Egyptians via the water of the Yam Suf?
Why was the mitzvah of Kiddush Hachodesh given at this point?
Find out in this week's Parsha Podcast.
Friday, January 30, 2009
Monday, January 26, 2009
Swallowing pride
Guest post by Daniel
My ga'ava (pride) got the best of me today.
I called my family to wish them mazal tov on their recent simcha. And the first thing that came out of my mouth was, "Why didn't anyone call and tell me! I had to hear the news from a person who heard from someone else over the internet!" So much for wishing "mazal tov."
In parshas Bo, Hashem says to Pharaoh, "Until when will you refuse to be humbled before Me?" (Shemos 10:3)
The Mizrachi and Sifesi Chachamim comment that "humbled" here could have been interpreted as "afflicted before Me" or "subjugate yourself before Me." However, Hashem did not want to afflict nor subjugate Pharaoh. The plagues were intended to humble Pharoah, which is why Rashi uses the word "humbled."
Pharaoh is the epitome of arrogance. Pharoah the arrogant said, "the Nile is mine and I have formed it for myself." (Yechezkel 29:3).
The plagues are sent to humble this creature who represents complete arrogance and pride. Yet what did it take to bring him down, to bring down the arrogance and pride? It took great wonders and miracles - all of the plagues and the splitting of the sea!
With this in mind, it becomes easier (at least for me) to forgive myself, instead of beat myself, for slipping in the daily struggle with my yetzer hara over this matter. Only when I'm at peace with myself do I stand a chance of overcoming my yetzer. And after all, Hashem is forgiving me, so shouldn't I?
Rav Kook zt"l said:
“The man who constantly frets over his own sins and those of the world should constantly forgive himself and the world.
By doing so he will draw forth forgiveness and the light of kindness…and bring joy to G-d and man…And he will earn the blessing reserved for Abraham: “there is no generation without one like Abraham.”
(Erpalei Tohar, 53-4)
In my experience, even just remaining silent in the face of my pride requires great mesiras nefesh (self-sacrifice). And it is mesiras nefesh that has always been the source of our People's redemption. May the Redemption come speedily in our days.
My ga'ava (pride) got the best of me today.
I called my family to wish them mazal tov on their recent simcha. And the first thing that came out of my mouth was, "Why didn't anyone call and tell me! I had to hear the news from a person who heard from someone else over the internet!" So much for wishing "mazal tov."
In parshas Bo, Hashem says to Pharaoh, "Until when will you refuse to be humbled before Me?" (Shemos 10:3)
The Mizrachi and Sifesi Chachamim comment that "humbled" here could have been interpreted as "afflicted before Me" or "subjugate yourself before Me." However, Hashem did not want to afflict nor subjugate Pharaoh. The plagues were intended to humble Pharoah, which is why Rashi uses the word "humbled."
Pharaoh is the epitome of arrogance. Pharoah the arrogant said, "the Nile is mine and I have formed it for myself." (Yechezkel 29:3).
The plagues are sent to humble this creature who represents complete arrogance and pride. Yet what did it take to bring him down, to bring down the arrogance and pride? It took great wonders and miracles - all of the plagues and the splitting of the sea!
With this in mind, it becomes easier (at least for me) to forgive myself, instead of beat myself, for slipping in the daily struggle with my yetzer hara over this matter. Only when I'm at peace with myself do I stand a chance of overcoming my yetzer. And after all, Hashem is forgiving me, so shouldn't I?
Rav Kook zt"l said:
“The man who constantly frets over his own sins and those of the world should constantly forgive himself and the world.
By doing so he will draw forth forgiveness and the light of kindness…and bring joy to G-d and man…And he will earn the blessing reserved for Abraham: “there is no generation without one like Abraham.”
(Erpalei Tohar, 53-4)
In my experience, even just remaining silent in the face of my pride requires great mesiras nefesh (self-sacrifice). And it is mesiras nefesh that has always been the source of our People's redemption. May the Redemption come speedily in our days.
Friday, January 23, 2009
Obama and Moshe's staff
After reading Shirat Devorah's post about the gematria of Obama's name coinciding with the gematria of דצ"ך עד"ש באח"ב, a little bell went off in my head, reminding me of what I saw in my rebbe's book "Machat Shel Yad" (pp. 39-43).
There Rabbi Frankel mentions that the matteh that Moshe used to perform all the miracles in Mitzrayim was inscribed with precisely those letters. He brings down the mishnah in Pirkei Avos that says that this staff was one of the ten things created right before the first Shabbos of Beraishis. It seems this staff goes all the way back to the beginning (ראש).
My gut tells me that Obama will be the rod that Hashem uses to punish the world with, and that he was prepared long ago for the role he is to play in the endgame.
There Rabbi Frankel mentions that the matteh that Moshe used to perform all the miracles in Mitzrayim was inscribed with precisely those letters. He brings down the mishnah in Pirkei Avos that says that this staff was one of the ten things created right before the first Shabbos of Beraishis. It seems this staff goes all the way back to the beginning (ראש).
My gut tells me that Obama will be the rod that Hashem uses to punish the world with, and that he was prepared long ago for the role he is to play in the endgame.
Thursday, January 22, 2009
The right accent
Guest post by Daniel.
I recently heard this at a halacha class in the name of Rav Kanievsky:
Because people sometimes put the accent on the wrong part of words, theoretically, a person could go their entire life without every really saying krias Shema, ch'v! (that's the R' Kanievsky part)
What matters in krias Shema and krias HaTorah is if the wrong accent or wrong vowel changes the meaning of the word.
Sometimes the meaning is not changed, in which case interrupting the Torah reader or repeating verses that you recited inaccurately is unnecessary. However, sometimes the simplest mis-accent can change the meaning entirely.
Read the line below out loud or in your head and notice where you put the accents.
V'ahavta et Ado-nai Elo-hecha...v'shinantam l'vanecha, v'dibarta bam...
Now which of the two accent versions below match what you said aloud?
V'ahavtA et Ado-nai Elo-hecha...v'shinantAm l'vanecha, v'dibartA bam...
V'ahAvta et Ado-nai Elo-hecha...v'shinAntam l'vanecha, v'dibArta bam...
If you said the first version (V'ahavtA), you are saying these words correctly. If you said the second version (V'ahAvta) you are saying it incorrectly. This is confirmed by the placement of the cantillation trope on those words.
Does a Little Accent Really Matter?
Yes. The meaning of the whole sentence changes!
V'ahavtA is the command form, "love" - "thou shalt love Hashem"
V'ahAvta is the past tense form, "you loved" - "and you loved Hashem"
The above two versions translated:
V'ahavtA et Ado.nai Elo.hecha...v'shinantAm l'vanecha, v'dibartA bam...
"Love Hashem your G-d...and teach them to your children, and speak of them...
"V'ahAvta et Ado.nai Elo.hecha...v'shinAntam l'vanecha, v'dibArta bam...
"You loved Hashem your G-d...and taught them to your children, and spoke of them..."
Proper Krias Shema
Generally, if you read the Shema with the cantillation trope, you will be forced by the trope to put the accent in the correct part of the word. Even if you don't know what the trope sounds like, you may be able to still use the trope notes as a visual guide for accenting.
You can also just remember that the command form of a verb usually places the accent on the last syllable, whereas the past tense form of a verb places the accent on the second to last syllable.
I recently heard this at a halacha class in the name of Rav Kanievsky:
Because people sometimes put the accent on the wrong part of words, theoretically, a person could go their entire life without every really saying krias Shema, ch'v! (that's the R' Kanievsky part)
What matters in krias Shema and krias HaTorah is if the wrong accent or wrong vowel changes the meaning of the word.
Sometimes the meaning is not changed, in which case interrupting the Torah reader or repeating verses that you recited inaccurately is unnecessary. However, sometimes the simplest mis-accent can change the meaning entirely.
Read the line below out loud or in your head and notice where you put the accents.
V'ahavta et Ado-nai Elo-hecha...v'shinantam l'vanecha, v'dibarta bam...
Now which of the two accent versions below match what you said aloud?
V'ahavtA et Ado-nai Elo-hecha...v'shinantAm l'vanecha, v'dibartA bam...
V'ahAvta et Ado-nai Elo-hecha...v'shinAntam l'vanecha, v'dibArta bam...
If you said the first version (V'ahavtA), you are saying these words correctly. If you said the second version (V'ahAvta) you are saying it incorrectly. This is confirmed by the placement of the cantillation trope on those words.
Does a Little Accent Really Matter?
Yes. The meaning of the whole sentence changes!
V'ahavtA is the command form, "love" - "thou shalt love Hashem"
V'ahAvta is the past tense form, "you loved" - "and you loved Hashem"
The above two versions translated:
V'ahavtA et Ado.nai Elo.hecha...v'shinantAm l'vanecha, v'dibartA bam...
"Love Hashem your G-d...and teach them to your children, and speak of them...
"V'ahAvta et Ado.nai Elo.hecha...v'shinAntam l'vanecha, v'dibArta bam...
"You loved Hashem your G-d...and taught them to your children, and spoke of them..."
Proper Krias Shema
Generally, if you read the Shema with the cantillation trope, you will be forced by the trope to put the accent in the correct part of the word. Even if you don't know what the trope sounds like, you may be able to still use the trope notes as a visual guide for accenting.
You can also just remember that the command form of a verb usually places the accent on the last syllable, whereas the past tense form of a verb places the accent on the second to last syllable.
-
"hevei zahir bekalah kebechamurah she- ein atah yodea mattan secharan shel mitzvot."
Be as scrupulous about lighter commandments as you are about the most stringent norms for one cannot know the corresponding reward of different commandments.
Va'era - fall of the river god
What is the connection between the makka of blood and the current economic crisis?
Find out in this week's Parsha Podcast.
Find out in this week's Parsha Podcast.
Wednesday, January 21, 2009
Rav Shapiro on Moshiach
I thought it appropriate to share something I heard during the Lebanon war. At the time, I spoke to a certain rav I am close with in Jerusalem, who is a student of Rav Moshe Shapiro. Rav Shapiro is a 'ba'al machshava' (codename for a mekubal), who many of us know through his teachings which have been given over in English by his student Rabbi Akiva Tatz. I am always interested in Rav Shapiro's take on things, and so I asked him then what the Rav was saying.
He told me that Rav Shapiro said that the Geulah process is similar to a birthing process. Just like when the birth is about to take place there are painful contractions, so too there will be painful episodes (such as the Lebanon war) as Moshiach approaches. And just as when a woman is laboring, the contractions become more frequent as the birth is imminent, so too will the difficult situations increase in frequency (ר"ל) as Moshiach is imminent.
I think it is important to add that this can give us a deeper understanding of the Geulah process. A woman who is laboring undergoes pain, but the pain is not because of something destructive, but rather it is pain with a purpose - the child she is about to birth. That knowledge can give her the ability to bear the difficult pain. It does not take away the pain, but it does change her conception of the pain.
When we endure the pain of war here, despite the physical casualties of the loss of life, and despite the emotional difficulty of the loss of esteem, if we remain aware that the pain is constructive, we can bear the pain, and even thank Hashem for it, knowing that this very pain will bring about the greatest joy.
He told me that Rav Shapiro said that the Geulah process is similar to a birthing process. Just like when the birth is about to take place there are painful contractions, so too there will be painful episodes (such as the Lebanon war) as Moshiach approaches. And just as when a woman is laboring, the contractions become more frequent as the birth is imminent, so too will the difficult situations increase in frequency (ר"ל) as Moshiach is imminent.
I think it is important to add that this can give us a deeper understanding of the Geulah process. A woman who is laboring undergoes pain, but the pain is not because of something destructive, but rather it is pain with a purpose - the child she is about to birth. That knowledge can give her the ability to bear the difficult pain. It does not take away the pain, but it does change her conception of the pain.
When we endure the pain of war here, despite the physical casualties of the loss of life, and despite the emotional difficulty of the loss of esteem, if we remain aware that the pain is constructive, we can bear the pain, and even thank Hashem for it, knowing that this very pain will bring about the greatest joy.
Tuesday, January 20, 2009
Ruach Hakodesh today
Does Ruach Hakodesh still exist today? I would like to share a number of quotes from Rav Aryeh Kaplan's book "Handbook of Jewish Thought." I will give the page references, and I highly recommend seeing the book itself for a better understanding, as there are numerous footnotes that will direct you to the sources of the statements.
Pages 86-87:
6:18 The lowest level of inspiration is Divine guidance that is granted to a person without his knowledge. This was the minimal attainment of all the great Biblical and Talmudical leaders, who were guided by God in all their words and deeds. It is thus written, "God's council is with those who fear Him" (Psalms 25:14). Such inspiration also marked the beginning of the careers of the prophets.
6:19 The gift of Divine guidance is granted to those who teach Torah publicly, bringing the people closer to God. It is thus written, "This book of the Torah shall not depart from you... and you shall observe everything written in it, for then you shall... have good success" (Joshua 1:8). Therefore, any Torah leader whose works have been accepted by all Israel is assumed to have been divinely guided.
6:20 This gift is attainable by any person, at any time or place, as long as the person makes himself worthy of it.
On page 87, in note 33, Rav Kaplan writes, "Actually, the Talmud states that Ruach Hakodesh ceased to exist after the death of the last prophets, see below, note 258. This is speaking of the level described in 6:21 or 6:27 [higher levels of Divine inspiration then what we are talking about here - ag]."
On page 206, in regards to the original semicha which went back to Moshe Rabbenu, he writes:
10:33 The greatest Torah scholars of each generation are automatically qualified for ordination. It is thus written, "You shall go to the... judge who shall be in those days" (Deuteronomy 17:9). This indicates that each generation has its own standard.
Pages 241-242:
12:25 In every generation, there are certain rabbis who, because of their great scholarship and piety, are generally accepted as religious leaders and authorities, as it is written, "You must observe all that they decide for you" (Deuteronomy 17:10). Although this commandment relates specifically to the Sanhedrin, it also applies to the religious leaders of each generation.
On page 248, in speaking of the community rav, he states:
12:44 In all such cases, the rabbi must depend on his own judgment. He can be secure in the promise of Divine guidance, as it is written, "Consider what you do, for you judge not for man, but for God, and He is with you in your decision" (2 Chronicles 19:6).
Finally, on page 286, Rav Kaplan finishes the book with the following:
13:84 One of the fundamental unvoiced concepts of Judaism is that God reveals His will to us, not only through prophecy, but in the common destiny of all who seek Him. Therefore, even such seemingly prosaic concepts as legal decisions and customs partake of God's continuous process of revelation.
Pages 86-87:
6:18 The lowest level of inspiration is Divine guidance that is granted to a person without his knowledge. This was the minimal attainment of all the great Biblical and Talmudical leaders, who were guided by God in all their words and deeds. It is thus written, "God's council is with those who fear Him" (Psalms 25:14). Such inspiration also marked the beginning of the careers of the prophets.
6:19 The gift of Divine guidance is granted to those who teach Torah publicly, bringing the people closer to God. It is thus written, "This book of the Torah shall not depart from you... and you shall observe everything written in it, for then you shall... have good success" (Joshua 1:8). Therefore, any Torah leader whose works have been accepted by all Israel is assumed to have been divinely guided.
6:20 This gift is attainable by any person, at any time or place, as long as the person makes himself worthy of it.
On page 87, in note 33, Rav Kaplan writes, "Actually, the Talmud states that Ruach Hakodesh ceased to exist after the death of the last prophets, see below, note 258. This is speaking of the level described in 6:21 or 6:27 [higher levels of Divine inspiration then what we are talking about here - ag]."
On page 206, in regards to the original semicha which went back to Moshe Rabbenu, he writes:
10:33 The greatest Torah scholars of each generation are automatically qualified for ordination. It is thus written, "You shall go to the... judge who shall be in those days" (Deuteronomy 17:9). This indicates that each generation has its own standard.
Pages 241-242:
12:25 In every generation, there are certain rabbis who, because of their great scholarship and piety, are generally accepted as religious leaders and authorities, as it is written, "You must observe all that they decide for you" (Deuteronomy 17:10). Although this commandment relates specifically to the Sanhedrin, it also applies to the religious leaders of each generation.
On page 248, in speaking of the community rav, he states:
12:44 In all such cases, the rabbi must depend on his own judgment. He can be secure in the promise of Divine guidance, as it is written, "Consider what you do, for you judge not for man, but for God, and He is with you in your decision" (2 Chronicles 19:6).
Finally, on page 286, Rav Kaplan finishes the book with the following:
13:84 One of the fundamental unvoiced concepts of Judaism is that God reveals His will to us, not only through prophecy, but in the common destiny of all who seek Him. Therefore, even such seemingly prosaic concepts as legal decisions and customs partake of God's continuous process of revelation.
Saturday, January 17, 2009
Seeing the Light
Guest post by Daniel
I've been learning Mishna Berura yomi. I did not expect to find mystical lessons in halacha. However, I clearly had a misunderstanding for how deep Torah truly is.
With enough halacha, you start to see patterns about the nature of the world. Below is what I have discovered so far about the function of Light.
Coins and Fingernails
HALACHAH: Before (or during, but not after! see note below) the blessing over the Shabbos havdalah flame is said, one must be close enough to the flame to tell the difference between the coin of his land and a foreign coin. Today we say, the difference between his fingernails and the skin around them.
Thus, the definition of benefiting from light is acquiring the ability to distinguish between one thing and another.
The function of Light is to make distinctions.
Now we can dig deeper...
HALACHAH: If a candle is found in the beis midrash or synagogue, it is assumed that it is used for one of two purposes.
A) To honor the Shechinah (G-d's Presence)
B) To allow the Torah scholar to read from his holy books
To honor the Shechinah - light makes the distinction that this is not just any other room; this is a makom kadosh a holy site. You must act accordingly. Light has now instructed a behavior modification!
To allow the Torah scholar to read - light makes the distinction between "Black Fire" and "White Fire." Some say that the black letters are called "Black Fire" and the white space around the letters is called "White Fire." Were it not for the candles light, the whole page would be black; there would be no distinction, and thus no Torah to read from!
Yom Kippur vs. other Yamim tovim - light makes the distinction between Yom Kippur and all other yamim tovim (holidays). Unlike all other yamim tovim when limited use of fire is permitted, on Yom Kippur we don't use fire whatsoever. Therefore Yom Kippur havdalah uniquely requires a flame to point out this distinction.
Shabbos vs. Chol - in this case, light makes a distinction beyond the obvious distinction between Shabbos and Chol (weekday). Unlike the flame of Yom Kippur havdalah, the flame of Shabbos havdalah should preferably be newly lit, not coming from an existing flame. Why? Because the flame of Shabbos havdalah is in remembrance of Adam HaRishon's discovering fire on the first motza'e Shabbos following Creation.
Thus, our Shabbos havdalah light does not just distinguish between Shabbos and Chol. Rather, it makes the distinction between Mankind's mastery over nature, and the Jew's relinquishing this power for the sake of Shabbos. We are mevater (relinquish) our power over nature for the sake of our marriage with the Creator, which is Shabbos.
In 'light' of all this, what distinctions do you think are made from the following types of Light?
(Mishlei 6:23) "The Mitzvah is a lamp; and Torah, light."
(Mishlei 20:27) "The soul of man is the candle of G-d."
(Ovadiah 1:18) "The house of Ya'akov will be fire, the house of Yosef a flame, and the house of Eisav for straw; and they will ignite them and devour them."
Or how about, "a light unto the nations."
May we soon merit the Redemption and all the light that it will bring.
Note on havdalah flame:
Nonetheless, this procedure of examining our nails is classified as a custom and even if one merely enjoyed benefit from the ner without examining one's nails one has fulfilled the obligation (MB 298:9 and see OC 298:4).
However, if he were not close enough to benefit from the light, even if he answers amen to the leader's blessing, he has not fulfilled the mitzvah. After havdalah, he should go back to the flame and benefit from it and say his own blessing. He can do this throughout motza'e Shabbos.
It is not preferable for each individual to say the blessings of the flame and of the spices one at a time, as some people mistakenly think, says the Mishna Berura - preference in this case is to increase the number of people fulfilled via the leader's blessing.
I've been learning Mishna Berura yomi. I did not expect to find mystical lessons in halacha. However, I clearly had a misunderstanding for how deep Torah truly is.
With enough halacha, you start to see patterns about the nature of the world. Below is what I have discovered so far about the function of Light.
Uses of flames in halachah:
Coins and Fingernails
HALACHAH: Before (or during, but not after! see note below) the blessing over the Shabbos havdalah flame is said, one must be close enough to the flame to tell the difference between the coin of his land and a foreign coin. Today we say, the difference between his fingernails and the skin around them.
Thus, the definition of benefiting from light is acquiring the ability to distinguish between one thing and another.
The function of Light is to make distinctions.
Now we can dig deeper...
HALACHAH: If a candle is found in the beis midrash or synagogue, it is assumed that it is used for one of two purposes.
A) To honor the Shechinah (G-d's Presence)
B) To allow the Torah scholar to read from his holy books
To honor the Shechinah - light makes the distinction that this is not just any other room; this is a makom kadosh a holy site. You must act accordingly. Light has now instructed a behavior modification!
To allow the Torah scholar to read - light makes the distinction between "Black Fire" and "White Fire." Some say that the black letters are called "Black Fire" and the white space around the letters is called "White Fire." Were it not for the candles light, the whole page would be black; there would be no distinction, and thus no Torah to read from!
Yom Kippur vs. other Yamim tovim - light makes the distinction between Yom Kippur and all other yamim tovim (holidays). Unlike all other yamim tovim when limited use of fire is permitted, on Yom Kippur we don't use fire whatsoever. Therefore Yom Kippur havdalah uniquely requires a flame to point out this distinction.
Shabbos vs. Chol - in this case, light makes a distinction beyond the obvious distinction between Shabbos and Chol (weekday). Unlike the flame of Yom Kippur havdalah, the flame of Shabbos havdalah should preferably be newly lit, not coming from an existing flame. Why? Because the flame of Shabbos havdalah is in remembrance of Adam HaRishon's discovering fire on the first motza'e Shabbos following Creation.
Thus, our Shabbos havdalah light does not just distinguish between Shabbos and Chol. Rather, it makes the distinction between Mankind's mastery over nature, and the Jew's relinquishing this power for the sake of Shabbos. We are mevater (relinquish) our power over nature for the sake of our marriage with the Creator, which is Shabbos.
In 'light' of all this, what distinctions do you think are made from the following types of Light?
(Mishlei 6:23) "The Mitzvah is a lamp; and Torah, light."
(Mishlei 20:27) "The soul of man is the candle of G-d."
(Ovadiah 1:18) "The house of Ya'akov will be fire, the house of Yosef a flame, and the house of Eisav for straw; and they will ignite them and devour them."
Or how about, "a light unto the nations."
May we soon merit the Redemption and all the light that it will bring.
Note on havdalah flame:
Nonetheless, this procedure of examining our nails is classified as a custom and even if one merely enjoyed benefit from the ner without examining one's nails one has fulfilled the obligation (MB 298:9 and see OC 298:4).
However, if he were not close enough to benefit from the light, even if he answers amen to the leader's blessing, he has not fulfilled the mitzvah. After havdalah, he should go back to the flame and benefit from it and say his own blessing. He can do this throughout motza'e Shabbos.
It is not preferable for each individual to say the blessings of the flame and of the spices one at a time, as some people mistakenly think, says the Mishna Berura - preference in this case is to increase the number of people fulfilled via the leader's blessing.
Friday, January 16, 2009
Worth fighting for
My sister in New York shared the following about a Rav and his son who very recently spent time here in Israel. They came to celebrate his Bar Mitzvah, and as part of his trip here, they decided to deliver pizza to the troops fighting in Gaza. As the rabbi and his son were giving the soldiers their pizza, one of the soldiers turned to them and said, "It's people like you that make it worth fighting."
Anavim anavim
Here's a clip of my son Moshe Dov singing at my sister's wedding recently. The song was composed by Yossi Green, and the words are from the Yalkut, which I explained at length in a previous post:
שנו רבותינו בשעה שמלך המשיח בא עומד על גג בית המקדש והוא משמיע להם לישראל ואומר ענוים הגיע זמן גאולתכם ואם אין אתם מאמינים ראו באורי שזרח עליכם.
Our Rabbis taught; When the king Moshiach comes, he stands on the roof of the Beis Hamikdash (Temple) and he makes heard to the people of Israel and says, "Humble ones, the time for your redemption has arrived. And if you do not believe, see my light that shines upon you."
שנו רבותינו בשעה שמלך המשיח בא עומד על גג בית המקדש והוא משמיע להם לישראל ואומר ענוים הגיע זמן גאולתכם ואם אין אתם מאמינים ראו באורי שזרח עליכם.
Our Rabbis taught; When the king Moshiach comes, he stands on the roof of the Beis Hamikdash (Temple) and he makes heard to the people of Israel and says, "Humble ones, the time for your redemption has arrived. And if you do not believe, see my light that shines upon you."
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