{"id":5118,"date":"2026-01-01T11:59:18","date_gmt":"2026-01-01T09:59:18","guid":{"rendered":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/shiurim\/lesson\/parashat-shmot-closing-circles\/"},"modified":"2026-01-01T11:59:20","modified_gmt":"2026-01-01T09:59:20","slug":"parashat-shmot-closing-circles","status":"publish","type":"shiurim","link":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/shiurim\/english\/parashat-shmot-closing-circles\/","title":{"rendered":"Parashat Sh'mot – Closing Circles"},"content":{"rendered":"

Parashat Sh'mot
<\/strong>by Rabbi Shabtai Sabato<\/p>\n

\u00a0<\/p>\n

\u05e1\u05d2\u05d9\u05e8\u05ea<\/strong> \u05de\u05e2\u05d2\u05dc\u05d9\u05dd<\/strong> \u00a0<\/strong>Closing Circles<\/strong><\/p>\n

\u00a0<\/p>\n

\u00a0<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cShe Hid Him\u201d<\/p>\n

The homiletic teachings of our Sages of the Medrash are comprised of two elements: The open, above-board parts, and the hidden, deeper aspects. The former are the \u201cstory\u201d parts of the Medrash, those that grab the attention and interest of the passing reader. But the next level up is that of the hidden fundamental principles embedded in the Medrash, containing treasures of information enriching and uplifting those who seek them out.<\/p>\n

For instance, regarding King Pharaoh\u2019s famous murderous edict against the Jews \u2013 \u201cEvery boy who is born, throw him into the river\u201d <\/em>(Sh\u2019mot 1,22) – the Medrash teaches:<\/p>\n

Why was it decreed that the baby boys must be thrown into the river? Because Pharaoh\u2019s astrologists saw that the downfall of Israel\u2019s savior would be through water, and they thought he was to drown. But they were mistaken; it was not via <\/em>water, but because <\/em>of water that he was decreed to die. When Moshe hit the rock for its water instead of speaking to it, G-d told him that he would die before the entry to the Land of Israel (Bamidbar 20,12): \u2018Because you did not believe in Me to sanctify My Name before the Children of Israel.\u2019<\/em> (Sh\u2019mot Rabba 1,18)<\/p>\n

The story appears to be telling us the evil intentions of the Egyptians and their crucial mistake. But the hidden, precious treasure in this teaching of the Sages is something totally different: It is the parallel they drew between the beginning of Moshe\u2019s life and the end of his days. They informed us of the closing of a complete circle, as follows:<\/p>\n

Moshe entered our lives from the water \u2013 the waters of the Nile, as Pharaoh\u2019s daughter said when she named him: \u201cFor from the water <\/em>m\u2019shi<\/u><\/strong>tihu<\/strong>, <\/em><\/strong>I drew him out\u201d <\/em>(Sh\u2019mot 2,10). And he was also taken from us because of water \u2013 in the place called Mei Merivah, the Waters of Contention, where he was punished for not having sanctified G-d\u2019s Name by following His instructions to speak to the rock for its water.<\/p>\n

The Sages thus illuminate the aspect of \u201ccircle closing\u201d perfection in the character of our Master of Prophets, who died on the same date on which he was born. He \u201cfilled out his days and years\u201d not only in terms of his age, but in other ways as well. Moshe Rabbeinu symbolizes, for us, the perfection of the circle of life.<\/p>\n

\u00a0<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Behold, a Crying Lad<\/p>\n

Let us consider the following circle-closing in Moshe\u2019s life. When Pharaoh\u2019s daughter opens the little box in which Moshe was hidden amidst the water and reeds, she finds a baby crying. She immediately identifies him as one of the \u201cHebrew children:\u201d<\/p>\n

\u05d5\u05b7\u05ea\u05bc\u05b4\u05e4\u05b0\u05ea\u05bc\u05b7\u05d7 \u05d5\u05b7\u05ea\u05bc\u05b4\u05e8\u05b0\u05d0\u05b5\u05d4\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b7\u05d9\u05bc\u05b6\u05dc\u05b6\u05d3, \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 \u05e0\u05b7\u05e2\u05b7\u05e8 \u05d1\u05bc\u05b9\u05db\u05b6\u05d4,
\u05d5\u05b7\u05ea\u05bc\u05b7\u05d7\u05b0\u05de\u05b9\u05dc \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05d5\u05b7\u05ea\u05bc\u05b9\u05d0\u05de\u05b6\u05e8, \u05de\u05b4\u05d9\u05bc\u05b7\u05dc\u05b0\u05d3\u05b5\u05d9 \u05d4\u05b8\u05e2\u05b4\u05d1\u05b0\u05e8\u05b4\u05d9\u05dd \u05d6\u05b6\u05d4.<\/p>\n

She<\/em> opened [the box] and saw the<\/em> child, <\/em>and there was a<\/em> lad crying, and she had compassion upon him, and said<\/em>: <\/em><\/p>\n

\u201c<\/em>He<\/em> is of the Hebrew children.<\/em>\u201d<\/em> (Sh\u2019mot 2,6)<\/p>\n

Note the switch: First she sees a \u201cchild,\u201d and then he is a \u201clad.\u201d Rabbi Yisrael Meir Lau, once Israel\u2019s Chief Rabbi and now Chief Rabbi of Tel Aviv, explained this most remarkably: Pharaoh\u2019s daughter sees a child before her – but when she sees him crying, she notes that this is the crying of a grown lad; he did not howl or screech, as babies often do, but rather cried silently. She sees the tears of the baby Moshe – and realizes that he is weeping soundlessly like a lad. This was why she discovered the crying only after she opened the box. The Hebrew babies learned to cry quietly, in order that the police searching house-to-house would not find them.<\/p>\n

This explanation is bolstered when we consider the fact that later on, Moshe was wont to \u201ccry out\u201d for the People of Israel. For instance, at the Red Sea, \u201cG-d said to Moshe: \u2018Why do you <\/em>cry out at Me? Speak to the Children of Israel and have them travel!\u2019\u201d <\/em>(Sh\u2019mot 14,15)<\/p>\n

The same is true when Moshe prayed to Hashem during the Ten Plagues: \u201cMoshe <\/em>cried out to Hashem, regarding the frogs that He had brought upon Pharaoh\u201d <\/em>(8,8). Moshe also raised his voice and cried out for his sister Miriam\u2019s health: \u201cMoshe <\/em>cried out to G-d, saying: G-d, please heal her.<\/em>\u201d (Bamidbar 12,13)<\/p>\n

This form of prayer represents Moshe\u2019s total identification with the subject of his prayer, and he thus screams out from the pain. It is a prayer that comes from deep within his soul.<\/p>\n

On the other hand, shortly before his death, he pleads with G-d to allow him to enter the Land of Israel \u2013 but without raising his voice: \u05d5\u05b8\u05d0\u05b6\u05ea\u05b0\u05d7\u05b7\u05e0\u05bc\u05b7\u05df, \u201cI pleaded with G-d at that time, saying: \u2026 Allow me to pass, please, and see the good land on the other side of the Jordan\u201d<\/em> (D\u2019varim 3,23-25). We hear no crying out; just silent weeping accompanying the plea to fulfill his life\u2019s dream. Closing yet another circle in Moshe\u2019s life, this silence is reminiscent of his silent crying, like a \u201clad,\u201d when Pharaoh\u2019s daughter found him in the box.<\/p>\n

This silent weeping comes to teach us who Moshe Rabbeinu really is. As we read in the last verses of the Torah (D\u2019varim 34,5), Moshe is Eved Hashem<\/em>, the servant of G-d. His loyalty to G-d knows no borders, and he submissively accepts the decree that he will not enter the Land of Israel \u2013 with pain, but without complaining.<\/p>\n

\u00a0<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 She Opened, She Saw<\/p>\n

Let us return to the above-quoted verse: \u201cShe opened [the box] and saw him, the child, and there was a lad crying.<\/em>\u201d It appears to be redundant. Instead of, \u201cShe saw him, the child,\u201d<\/em> why should it not say simply, \u201cShe saw the child\u201d<\/em>?<\/p>\n

Based on this question, the Talmudic sage R. Yosi ben R. Chanina explains (Sotah 12b) that the verse has a deeper meaning, and that she actually saw the Divine Presence, the Shechinah, with the child. R. Yosi explains that the word \u05d5\u05ea\u05e8\u05d0\u05d4\u05d5, meaning literally \u201cshe saw him,\u201d<\/em> must be read in two parts: \u05d5\u05ea\u05e8\u05d0\u05d4-\u05d5: First \u201cshe saw,\u201d<\/em> and then the letter vuv, <\/em>standing for G-d Himself. She thus saw G-d\u2019s presence with the boy.<\/p>\n

But this is not so clear. Is it really possible for a mortal person to see the Divine Presence? Was Pharaoh\u2019s daughter, of all people, on a loftier spiritual level than was Moshe Rabbeinu, who, at the height of his spiritual prowess, was told, \u201cYou will not be able to see My face\u201d<\/em> (Sh\u2019mot 33,20)?<\/p>\n

The answer, of course, is negative – and so, in order to understand R. Yosi, we must consult the Sages\u2019 teaching on the following verse:<\/p>\n

…\u05d5\u05b7\u05d9\u05bc\u05d5\u05b9\u05e6\u05b4\u05d0\u05b5\u05e0\u05d5\u05bc \u05d4' \u05de\u05b4\u05de\u05bc\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d1\u05bc\u05b0\u05d9\u05b8\u05d3 \u05d7\u05b2\u05d6\u05b8\u05e7\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b4\u05d6\u05b0\u05e8\u05b9\u05e2\u05b7 \u05e0\u05b0\u05d8\u05d5\u05bc\u05d9\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b0\u05de\u05b9\u05e8\u05b8\u05d0 \u05d2\u05bc\u05b8\u05d3\u05b9\u05dc
G-d took us out of Egypt with a<\/em> strong hand<\/em>, <\/em>
<\/em>with an outstretched arm, and with great fear<\/em>…<\/em> (D\u2019varim 26,8)<\/p>\n

The Sages in the Medrash Pesikta say that the last phrase, with great fear<\/em>, refers to the revelation of the Divine Presence at the Exodus. This means that one of the ways in which we can sense G-d amongst us is via sudden \u201cgreat fear.\u201d This is not the only way, however. Batya, the daughter of Pharaoh, felt the Divine Presence when she sensed a wondrous Hidden Hand guarding the little baby and not allowing it to drown. This is what R. Yosi meant when he said that Batya saw G-d with the boy.<\/p>\n

This special verse,\u05d5\u05ea\u05e4\u05ea\u05d7 \u05d5\u05ea\u05e8\u05d0\u05d4\u05d5 , \u201cShe opened [the box] and saw him,\u201d <\/em>can also be seen as a parallel for a passage at the end of the Torah describing Moshe\u2019s final days:<\/p>\n

\u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05de\u05b5\u05e2\u05b7\u05e8\u05b0\u05d1\u05b9\u05ea \u05de\u05d5\u05b9\u05d0\u05b8\u05d1 \u05d0\u05b6\u05dc \u05d4\u05b7\u05e8 \u05e0\u05b0\u05d1\u05d5\u05b9, \u05e8\u05b9\u05d0\u05e9\u05c1 \u05d4\u05b7\u05e4\u05bc\u05b4\u05e1\u05b0\u05d2\u05bc\u05b8\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e2\u05b7\u05dc \u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b0\u05e8\u05b5\u05d7\u05d5\u05b9…<\/p>\n

\u05d5\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d0\u05b5\u05d4\u05d5\u05bc<\/strong> \u05d4' \u05d0\u05b6\u05ea \u05db\u05bc\u05b8\u05dc \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5… \u05d6\u05b9\u05d0\u05ea \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e0\u05b4\u05e9\u05c1\u05b0\u05d1\u05bc\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9<\/p>\n

\u05dc\u05b0\u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05dc\u05b0\u05d9\u05b4\u05e6\u05b0\u05d7\u05b8\u05e7 \u05d5\u05bc\u05dc\u05b0\u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1…<\/p>\n

Moshe ascended from the plains of Moav to Mount Nevo<\/em>\u2026<\/em><\/p>\n

and G-d<\/em> showed him the entire land\u2026 and said to him<\/em>: <\/em><\/p>\n

\u201c<\/em>This is the land that I have sworn<\/em> to [give] Avraham<\/em>, <\/em><\/p>\n

Yitzchak and Yaakov<\/em>…\u201d <\/em>(D\u2019varim 34,1-4)<\/p>\n

Before Moshe\u2019s death, G-d removes the curtain separating between Moshe and the Land of Israel. Moshe lifts his eyes and sees the longed-for land, always under the control and supervision of Hashem.<\/p>\n

And this gives us yet another \u201cclosed circle\u201d in Moshe\u2019s life. The same revelation of the caring Shechinah that occurred when Moshe\u2019s little ark was opened \u2013 \u05d5\u05ea\u05e8\u05d0\u05d4\u05d5, she saw him<\/em> \u2013 occurred yet again when the Land of Israel, under constant Divine supervision, was \u201copened\u201d to Moshe at the end of his life, with the similar word \u05d5\u05d9\u05e8\u05d0\u05d4\u05d5, He showed him.<\/em><\/p>\n

\u00a0<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Guarding from Afar<\/p>\n

Let us return to Moshe\u2019s little ark. His sister Miriam the Prophetess \u201cstood from afar, to find out what would happen to him\u201d <\/em>(Sh\u2019mot 2,4). She then made sure to bring her mother Yocheved to nurse him for Pharaoh\u2019s daughter. Once again, this dovetails nicely with the end of Moshe\u2019s life, 120 years later, when he stands before the entire Congregation of Israel at Mei Merivah and declares sternly:<\/p>\n

\u05e9\u05c1\u05b4\u05de\u05b0\u05e2\u05d5\u05bc \u05e0\u05b8\u05d0 \u05d4\u05b7\u05de\u05bc\u05b9\u05e8\u05b4\u05d9\u05dd. \u05d4\u05b2\u05de\u05b4\u05df \u05d4\u05b7\u05e1\u05bc\u05b6\u05dc\u05b7\u05e2 \u05d4\u05b7\u05d6\u05bc\u05b6\u05d4 \u05e0\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0 \u05dc\u05b8\u05db\u05b6\u05dd \u05de\u05b8\u05d9\u05b4\u05dd?<\/p>\n

Listen, you rebels. Shall we then extract water<\/em><\/p>\n

\u00a0<\/em>for you from this rock<\/em>? <\/em>(Bamidbar 20,10)<\/p>\n

Why was there a shortage of water? Because Miriam, in whose merit the Traveling Well accompanied Israel on its journeys, had died that very month \u2013 and the well stopped producing water. As is stated earlier in the same chapter: \u201cMiriam died [in Kadesh]\u2026 and there was no water for the congregation, and they crowded around Moshe and Aharon.\u201d <\/em>(verses 1-2)<\/p>\n

Miriam\u2019s death left Moshe with no supervision, no one to \u201cwatch over\u201d him. Precisely then, he finds himself in the eye of the storm facing a desperately thirsty nation \u2013 and he makes the mistake of his life by getting angry and hitting the rock, losing the chance to enter the Land of Israel.<\/p>\n

Miriam had served as a bridge between Moshe and the nation, just like their brother Aharon the Priest \u2013 but Aharon stood between Moshe and the men, and Miriam was his go-between vis-\u00e0-vis the women.<\/p>\n

We see the differences in their approaches during the Song of the Sea, immediately after the miraculous splitting of the Red Sea. Both Moshe and Miriam led the nation in singing \u2013 but while Moshe sang \u05d0\u05b8\u05e9\u05c1\u05b4\u05d9\u05e8\u05b8\u05d4 \u05dc\u05b7\u05d4' \u05db\u05bc\u05b4\u05d9 \u05d2\u05b8\u05d0\u05b9\u05d4 \u05d2\u05bc\u05b8\u05d0\u05b8\u05d4, \u201c<\/em>I will sing to G-d for He has triumphed over the proud\u201d <\/em>(Sh\u2019mot 15,1), Miriam exhorted the women, \u05e9\u05c1\u05b4\u05d9\u05e8\u05d5\u05bc \u05dc\u05b7\u05d4' \u05db\u05bc\u05b4\u05d9 \u05d2\u05b8\u05d0\u05b9\u05d4 \u05d2\u05bc\u05b8\u05d0\u05b8\u05d4, \u201c<\/em>Sing out to G-d for He has triumphed over the proud.\u201d <\/em>(verse 21)<\/p>\n

The difference is that Moshe said he himself would sing, wanting the others to follow him and raise themselves up to his level \u2013 while Miriam encouraged the women to sing on their own level. Miriam was a calming influence. It is therefore likely that Moshe would not have spoken so harshly to the nation at Mei Merivah, when he called them \u201crebels,\u201d<\/em> had Miriam been alive then to \u201cwatch over\u201d him.<\/p>\n

We thus see that another circle in Moshe\u2019s life was opened with Miriam watching over him \u2013 and closed when she was not there to do so.<\/p>\n

And the final tightly-closed circle in Moshe\u2019s life has to do with the calendar: He was born on the 7th<\/sup> of Adar, and died on the 7th<\/sup> of Adar. The Sages derive this from one of Moshe\u2019s last statements: \u201cI am 120 years old <\/em>today\u2026<\/em>\u201d (D\u2019varim 31,2). The Talmud states (Kidushin 38a):<\/p>\n

We know that Moshe died on the 7th<\/sup> of Adar. And how do we know that he was born on the 7th<\/sup> of Adar? Because he said, \u201cI am 120 years old today.<\/em>\u201d Why does the Torah say today<\/em>? To tell us that it was on that day that his years were completed \u2013 which means that G-d sits and fills the years of righteous people, to the day and to the month, as is written: \u201cI will fill the number of your days.\u201d <\/em>(Sh\u2019mot 23,26)<\/p>\n

It is regarding this perfection of fullness and completion about which is said:<\/p>\n

\u05d5\u05b0\u05dc\u05b9\u05d0 \u05e7\u05b8\u05dd \u05e0\u05b8\u05d1\u05b4\u05d9\u05d0 \u05e2\u05d5\u05b9\u05d3 \u05d1\u05bc\u05b0\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05db\u05bc\u05b0\u05de\u05b9\u05e9\u05c1\u05b6\u05d4…<\/p>\n

No other prophet like Moshe ever arose in Israel\u2026 <\/em>(D'varim 34,10)<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/p>\n

The Torah of Moshe<\/p>\n

The Torah tells us that when Moshe was born, his mother hid him to save him from the king\u2019s decree: \u201cShe saw that he was good, and she hid him for three months\u201d <\/em>(Sh\u2019mot 2,2). Just as he was concealed at the beginning of his life, the same was true at the end: \u201cNo man knew his burial site, even until this day.\u201d <\/em>(D\u2019varim 34,6)<\/p>\n

Here we see the closing of another circle: Moshe\u2019s absence both at the beginning of his life and at the end. The Torah wishes to teach us that we must not concentrate on \u201cMoshe the person,\u201d but rather on Moshe as a man of G-d who transmits G-d\u2019s word to us. Concentrating on his physicality as a human being could lead us to idol worship, as in fact happened to Bnei Yisrael in the wilderness just 40 days after they received the Torah:<\/p>\n

\u05e7\u05d5\u05bc\u05dd \u05e2\u05b2\u05e9\u05c2\u05b5\u05d4 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d9\u05b5\u05dc\u05b0\u05db\u05d5\u05bc \u05dc\u05b0\u05e4\u05b8\u05e0\u05b5\u05d9\u05e0\u05d5\u05bc, \u05db\u05bc\u05b4\u05d9 \u05d6\u05b6\u05d4 \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1
\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4\u05b6\u05e2\u05b1\u05dc\u05b8\u05e0\u05d5\u05bc \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05dc\u05b9\u05d0 \u05d9\u05b8\u05d3\u05b7\u05e2\u05b0\u05e0\u05d5\u05bc \u05de\u05b6\u05d4 \u05d4\u05b8\u05d9\u05b8\u05d4 \u05dc\u05d5\u05b9.<\/p>\n

\u00a0[<\/em>The<\/em> people said to Aharon:] \u201cArise, make us a god that will walk before us<\/em>, <\/em>for this man Moshe who brought us up from Egypt, we don\u2019t know what has befallen him.\u201d <\/em>(Sh\u2019mot 32,1)<\/p>\n

They concentrated on \u201cMoshe the man\u201d \u2013 and ended up asking for, and worshipping, a Golden Calf. We must rather follow the directions as given by the last of the Prophets, Malachi:<\/p>\n

\u05d6\u05b4\u05db\u05b0\u05e8\u05d5\u05bc \u05ea\u05bc\u05d5\u05b9\u05e8\u05b7\u05ea \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05e2\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05d9 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e6\u05b4\u05d5\u05bc\u05b4\u05d9\u05ea\u05b4\u05d9 \u05d0\u05d5\u05b9\u05ea\u05d5\u05b9 \u05d1\u05b0\u05d7\u05b9\u05e8\u05b5\u05d1 \u05e2\u05b7\u05dc \u05db\u05bc\u05b8\u05dc \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc<\/p>\n

\u05d7\u05bb\u05e7\u05bc\u05b4\u05d9\u05dd \u05d5\u05bc\u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9\u05dd.<\/p>\n

\u00a0Remember<\/em> the<\/em> Torah of My servant Moshe, <\/em><\/p>\n

to whom I commanded in Horev<\/em> [<\/em>Sinai] laws and statutes<\/em><\/p>\n

\u00a0<\/em>for all of Israel<\/em>.<\/em> (Malachi 3,22)<\/p>\n

The focus is not on Moshe, but on his Torah \u2013 the path of G-d in written form, transmitted by our nation from generation to generation. We must always remember and observe it, the Prophet tells us, for the Torah is our lifeline that preserves the Nation of Israel for eternity.<\/p>\n

\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

Parashat Sh'mot by Rabbi Shabtai Sabato \u00a0 \u05e1\u05d2\u05d9\u05e8\u05ea \u05de\u05e2\u05d2\u05dc\u05d9\u05dd \u00a0Closing Circles \u00a0 \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cShe Hid Him\u201d The homiletic teachings of our Sages of the Medrash are comprised of two elements: The open, above-board parts, and the hidden, deeper aspects. The former are the \u201cstory\u201d parts of the Medrash, those that grab the attention and […]<\/p>\n","protected":false},"featured_media":12015,"template":"","meta":{"_acf_changed":false,"_shiur_youtube":"","_shiur_audios":[],"_shiur_pdfs":[{"title":"\u05de\u05e7\u05d5\u05e8\u05d5\u05ea","url":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-content\/uploads\/sites\/4\/2026\/01\/3757_pdf.pdf"}],"_post_rav":[1882]},"nosim":[203],"class_list":["post-5118","shiurim","type-shiurim","status-publish","has-post-thumbnail","hentry","nosim-english"],"acf":[],"_links":{"self":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/5118","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim"}],"about":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/types\/shiurim"}],"version-history":[{"count":1,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/5118\/revisions"}],"predecessor-version":[{"id":5119,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/5118\/revisions\/5119"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/media\/12015"}],"wp:attachment":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/media?parent=5118"}],"wp:term":[{"taxonomy":"nosim","embeddable":true,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/nosim?post=5118"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}