Rav Moshe provides the following explanation. First of all, Rashi does not mean that Ahron and Moshe were equals, since Moshe was certainly greater. However, since Ahron was a necessary component of Hashem's liberating Bnei Yisroel from Egypt, his importance is in achieving this undertaking was equal to that of Moshe. Without Ahron, Moshe would not have been able to secure the freedom of B'nei Yisroel by himself, therefore Rashi means that in this mission they were equal.

Secondly, Rav Moshe explains that it is actually possible to say that Ahron was Moshe's equal, even though Moshe's deeds were "greater" than Ahron's. During his lifetime, Ahron completely fulfilled the will of Hashem and realized his full potential, as did Moshe. Since both Ahron and Moshe completely fulfilled all that they were commanded and destined to accomplish, they are indeed equal.

To illustrate this point, Rav Moshe quotes the following incident from the Gemora - "Rav Yosef the son of Rav Yehoshua took ill and slipped into a comatose state. When he regained consciousness, his father asked him, 'What did you see in the next world?' Rav Yosef said to his father, 'I saw an inverted world. The uppermost in this world are below in the World To Come and the lowly in this world are above in the World To Come.' Rav Yehoshua said to him, 'You have seen a well ordered world (for in the World To Come material possessions and accomplishments have no significance)' " (Bava Basra 10b). Even before this occurrence Rav Yosef definitely knew that material wealth and power did not hold importance in the World To Come. Therefore, Rav Moshe asks why does Rav Yosef seem surprised by what he observed which prompted him to call the World To Come, which is the true world, an "inverted world"?

Rav Moshe explains that Rav Yosef was surprised by the fact that some people who were considered spiritually great in this world did not receive as much recognition in the World To Come as individuals who were considered less worthy, spiritually speaking, in this world. To this observation, Rav Yosef's father explained that a person's greatness is measured by how much of his potential he realizes during his time in this world. One who has the ability to excel in the performance of great deeds and Torah study but does not accomplish commensurate with this ability given him, failed in becoming the "person" he was destined to become by Hashem. On the other hand, if one only has limited ability to accomplish in Torah study and the fulfillment of mitzvos and he reached the potential of his ability, then this person has completely fulfilled his mission in this world.

Therefore, Ahron cannot be faulted for not reaching Moshe's level, since his potential was as great as Moshe's. Hashem endowed Ahron with the ability to become Ahron HaCohen and he reached that goal. So too, Hashem endowed Moshe with the ability to become Moshe Rabbeinu and he accomplished the goal set before him. Since Ahron achieved the maximum of his potential, as did Moshe, they were indeed equal.

Rabbi Yeruchem Levovitz zt"l questions how the action of the frogs could provide proof to man's obligation to sacrifice his life for Hashem? Generally, it is understood that every creation, other than man, lacks the ability to choose how it wishes to act. Based on this understanding, the actions of the frogs were not commendable at all, since they did not choose to jump into the furnaces but were merely programmed by Hashem to act in this way.

Rav Yeruchem explains that understanding the actions of Hashem's creations in this manner is erroneous. Chazal state that each creation of Hashem is not merely created with certain instincts which act without preordained purpose and goal. On the contrary, each creation is endowed with the objective of performing a specific desire of Hashem and will use its instinctual nature to accomplish this purpose. In Kel Odon (Shachris Shabbos) we recite that all Hashem's creations "do with awe their Creator's will." Nature is not simply wood and stones, devoid of any spiritual essence. Every blade of grass has its own mazel/angel and grows based on the dictate of Hashem (Bereishis Rabba 10,7), with a goal for it in the mind of its Creator.

Therefore, when Hashem decreed that the Egyptians were to be punished by the plague of frogs, the frogs wanted to implement that will immediately. Since the idea to enslave B'nei Yisroel and embitter their lives emanated from Pharaoh, he was the initial target of Hashem's wrath. The frogs understood this and in their zeal to do the will of Hashem immediately went to the palace of Pharaoh before going any other place - "the river shall swarm with frogs and they shall ascend and come into (1) your palace and your bedroom and your bed, and into the house of your (2) servants and of your (3) people" (Va'eira 7,28). If the frogs were simply programmed to jump indiscriminately, then they would have not been able to plague Egypt in such a systematic manner. Since the frogs possessed a genuine desire to fulfill the will of Hashem, they did not even fear entering an oven.

Chanania, Mishael and Azaryeh understood that the purpose of Hashem's creations is to bring honor and sanctification to Hashem. Once Chanania, Mishael and Azaryeh realized that the frogs were moser nefesh in order to sanctify Hashem's name, they knew that it was incumbent upon them, as Hashem's true servants, to surrender their lives for the purpose of Kiddush Hashem, as well.

TABLE TALK

THE DILEMMA
(What is permitted to do in this situation?)

Boruch does not occupy a private office. His position on the floor allows his "neighbor" to overhear his conversations. Is it permissible for Boruch to make a personal phone call during lunch hour, since his "neighbor" may think that he is doing personal business on company time, which would cause a chillul Hashem?

In order to eliminate the potential for chillul Hashem, should Boruch tell his "neighbor" when he is taking his lunch hour?

(Consult your Rav for a proper halachic ruling)

Last week's clues and answer:My meeting with a fugitive went "well"; I came from priestly origins but had no tribe; I saved bloodshed by bloodshed; I was not redeemed from Egypt with B'nei Yisroel - Tsiporah

Congratulations to the Bein brothers, Eli & Dovid Efroymson, the Hefter Family, the Rosato Brothers, Mr. Hyman Roth, Mr. Yudi Silber, the Solomon Brothers and Mr. David Wayntraub (Michigan).

TORAH RIDDLE

Did Moshe Rabbeinu have any other brothers besides Ahron? If yes, name them?

(Please send us your answer by e-mail to gkrainess@adelphia.net. The answer will appear in next week's issue)

Last week's question and answer: What mitzvah in the Torah cannot be fulfilled through an intentional action? Shikcha (Forgotten produce bundle(s) which are left in the field, and therefore, the Torah designates them for the poor)

Congratulations to the Bein brothers, Moshe Burnstein, the Hefter family, Yitzchok Matitia and Rabbi Benziyon Sigfried

THE KOLLEL FAMILY

Mrs. Sidney Greenberger on the passing of her brother.

COMMUNITY BULLETIN BOARD

The Cedar-Green Community Kollel Friday Evening Parsha Classes will convene this week at 8:00

*Beachwood………………Contact Rabbi Katz 360-9153

*The Huntington-Green Apartments

Rabbi Levi's group……….Contact Rabbi Levi 381-1617
Rabbi Nadoff's group……Contact Rabbi Nadoff 291-2692
Rabbi Newman's group….Contact Rabbi Newman 381-4497
*University Heights………..Contact Rabbi Charlop 291-8981

(Please inform us if you wish to have a happy or solemn occasion or a community or personal event posted on the Community Bulletin Board - Thank you.)

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