Chazal teach that the Egyptians were smitten by a finger in Egypt while at the sea they were struck by a hand. If a finger represents ten plagues, then a hand represents 50 plagues. The comparison goes deeper. If a person wishes to strike someone he will use his hand, which is where his strength lies. However, if he desires to teach or demonstrate, he will use his finger. At the sea, Hashem punished the Egyptians with His great hand. The makkot in Egypt had a different purpose. They were a demonstrative lesson. What are we meant to learn?

The Kli Yakar notes that the plagues are divided into three groups: d'tzach, adash, b'achav. The three central motifs of the plagues are encompassed in the verse of Shema Yisrael. The first is that He rules the world. The second is that He is Elokeinu, our G-d. There is Divine Providence. The third is that He is Hashem Echad, the one force behind it all. One who continually speaks about the story of Egypt is to be praised because he acknowledges the basic fundamentals of our faith. The Torah itself tells us the point of the makkot. "V'yadatem ki ani Hashem." You shall know that I am Hashem.

The mateh (rod) of Moshe contained a dual message. It was engraved with Hashem's name that symbolizes all-encompassing kindness. It also bore the names of the plagues, a manifestation of Hashem's justice. The rod was the medium through which Moshe brought forth miracles for the Jews, but it was also the rod of retribution for the Egyptians.

Our challenge in Egypt was to recognize Hashem. The higher worlds are straight while our finite physical world represents a bending of that straightness. This makes error possible. When a person walks down a straight path he can easily go back to the point of origin because he can see it. When there's a bend in the road, it's hard to trace back to the start. This concept is embodied in the name of the Jewish people, Yisrael, which can be read as Yashar Kel, the straightness of Hashem. We must recognize that the purpose of everything in this world is to serve Him. The mateh had the potential to connect us back to the eitz chaim. It could also become the serpent itself, the embodiment of evil, completely distorted from its source. The battlefield in Egypt was to distinguish truth from falsehood. Would we connect to the staff of truth or would we bind ourselves to the snake, a life of illusions and doubts.

When the plagues came upon him, Paro appeared weak. However, once they departed, he returned to his old hard-hearted self. Paro signifies the yetzer hara. We too are enslaved to our desires.

A serpent's bite seems deceptively harmless, but it soon spreads its lethal poison throughout the body. The yetzer hara too begins with minor infractions but then wreaks havoc on our souls. We must realize that there's nothing trivial in Judaism. If we aren't holding strong to the realities of truth, the yetzer hara will easily overpower us.

How can we redeem ourselves from our own personal Mitzrayim? Moshe said, "We shall travel a three day journey to sacrifice to Hashem." Because the Jewish people were so enslaved, they weren't ready to hear about a final redemption. This is a powerful model for us. Getting rid of the yetzer hara is a daunting proposition, but three days is manageable.

Starting on Wednesday, we begin to anticipate Shabbat. Shabbat is the day when we can rid ourselves of the Paro within us and taste the heady sense of freedom. Every moment is an opportunity to absorb unimaginable levels of holiness and draw ever closer to Hashem. Shabbat redeems us. If we work hard enough we can hold onto its loftiness and carry it with us into the week.

Most of the brachot (blessings) were instituted by the sages. The two exceptions are Birchat Hamazon and Birchat HaTorah which are Torah mandated. The Torah source for Birchat HaTorah is the verse, "Ki shem Hashem ekra havu godel l'Elokeinu." When I call out Hashem's name, ascribe greatness to Him. Since the entirety of the Torah is a compilation of Hashem's name, one first recites a blessing to acknowledge His greatness.

While Birchat Hamazon is recited after eating, Birchat HaTorah is recited before study. Why is there a difference? The Meshech Chochma explains that the purpose of a bracha is to safeguard us from arrogance. After a person is satiated, we can easily become haughty. Therefore, we acknowledge Hashem's role in providing for us. However, the danger of arrogance exists only before a person learns. Once a person opens a Torah text and sees the depth beauty, and scope of Torah, there's no need for a safeguard against arrogance anymore.

The brachot usually fall within three categories: Birchat Hamitzvot, blessings recited before performing a mitzvah; Birchat Hanehnin, blessings said before deriving benefit from something; and Birchat Hodaah, blessings of thanks and praise. There are some who categorize Birchat HaTorah as a Birchat Hamitzvah. However, most Birchot Hamitzvot only refer to the mitzvah but here the text is quite lengthy. It refers to praising Hashem for giving the Torah and is not directly connected to the commandment to learn Torah. Therefore, some say Birchat HaTorah is a Birchat Hodaah.

If it's a Birchat Hamitzvah, then a question arises regarding a woman's obligation. Can a woman say a blessing prior to a time bound mitzvah? Can she say v'tzivanu if she wasn't commanded? The Rambam rules that women shouldn't say a blessing on voluntary mitzvot. The Shulchan Aruch concurs. The Baalei Tosfot disagree. They explain v'tzivanu to refer to the Jewish people as a whole. A woman can say these blessings because we all share a common metaphysical soul. The Rama agrees with this opinion and this is the practice generally followed by Ashkenazim.

When we speak of Talmud Torah there are two distinct elements. Torah study as a preparation for a mitzvah is not an end in itself and doesn't need a bracha. All authorities agree that women are obligated to learn the halachot related to practical observance. However, learning Torah on a theoretical level, which women are exempt from doing, does require a bracha. Yet the Shulchan Aruch rules that women should say Birchat HaTorah. The Ramban explains that this is because Birchot HaTorah are really hod'aah. They thank Hashem for separating us from the nations and giving us the opportunity to come closer to him by living a meaningful life guided by the Torah.

There is a disagreement among the authorities whether the blessing of V'harev is a separate bracha or a continuation of L'asok bdivrei Torah. Therefore, one should say it quietly so people who hear the bracha will not enter into questions of answering Amen.

The Gemara says that one can fulfill the obligation of Birchat HaTorah through the prayer of Ahavah Rabbah. Ideally one should not rely on this. Some authorities maintain that one must have specific intent to fulfill the requirement and as soon as one finishes Shemonei Esrei one should learn right away. The Kitzur rules that if one didn't do this, one need not go back to recite Birchat HaTorah. The Mishna Berura disagrees and says one does go back. One should attempt to avoid this situation when possible.

Even if one assumes Birchat HaTorah is a Birchat Hamitzva one doesn't recite it again even if there was a break or a change of location because there's a constant obligation to learn and live Torah. After Birchat HaTorah, the custom is to recite verses from the written and oral Torah.

If one is unsure whether one recited Birchat HaTorah, one doesn't go back to repeat it.Rather one waits for Ahavah Rabbah, has intent there, and then learns something after Shemone Esrei. If one wants to learn before davening, then the Mishna Berurah rules that there's no choice but to repeat the bracha but one should only say the blessing of Asher bachur banu.

If a man comes late to shul and receives an aliyah, but hasn't said Birchat HaTorah yet, what should he do? The Torah obligation is to say Birchat HaTorah in the morning. The brachot before the Torah reading are only m'drabanan. The Kitzur rules that if one can recite the Birchat HaTorah of the morning quickly, one should do that prior to receiving the aliyah. If it isn't possible, one can accept the aliyah and recite the Birchat HaTorah of the morning afterwards. However the blessing of Asher bachar banu should be omitted.

The Rambam writes that there is a Torah mandate to pray at least once a day, as it says, "V'avdetem et Hashem Elokeichem." You shall serve Hashem with your heart. The sages explain with a question and answer. What is work of the heart? Prayer. The Rambam notes that tefilah is difficult work. To have pure and proper intent, one must free one's mind of all extraneous thought and visualize oneself standing before the King of Kings.

Tefilah is the essence of life. It is greater than good deeds, sacrifices, and even Torah study. The Mishna Berurah writes that if a person learns when he should be praying, not only does he lose the merit of tefilah, but he receives no credit for studying.

The Jews were redeemed from Egypt through the power of prayer. The Imahot bore children in the merit of tefilah. Leah married Yaakov through the strength of her prayers.

Tefilah can only ascend to heaven with the right kavanah (intention). The Nefesh Hachaim notes that prayer is a means to divest ourselves of the kochot hatumah (impure spirits) and of the animalistic character traits within us. We connect to our Creator in the deepest sense. When we sin, we profane His name. When we pray, we elevate Him. We say in Tehilim, "Lo lanu." Not for our sake, "Ki lishimcha ten kaovd," for your sake give honor. This should be our main goal in tefilah, to glorify Hashem's name.

The Michtav M'Eliyahu writes that at the splitting of the sea, Hashem appeared as a a mighty warrior meting out din, destructive judgment. Yet at Har Sinai He appeared as a compassionate old man. Hashem said, "Anochi Hashem Elokecha," using two names, one of mercy and the other of judgement. I am the same Hashem whether I appear strict or merciful. This emunah is acquired through tefilah.

Just as it is impossible to survive without food or air one cannot live without prayer. It is a means of expressing our needs and desires. We ask Hashem to give us blessing so that we may have the proper tools to serve Him. It is an opportunity of karov Hashem l'chol karov, to achieve deveikut and to come closer to Him. A prayer that comes from the heart is never lost. No matter how far we've fallen, Hashem is ever ready to accept our tefilot.

Prayer requires thought and planning, just as a sacrifice needed prior preparation. We should contemplate how we can improve. Davening slower is one way. A short mussar seder beforehand helps us reach a level of bitul (self nullification). If we realize that we are nothing, if we stand before him like needy beggars, then our tefilot can achieve lasting effects.

Question:

Psychology sees negative influences in early childhood as directly correlated with later challenges in areas of trust and relationships. Does this include a person's connection with Hashem? Does Torah thought validate this theory?

Answer:

The root of developing a relationship with Hashem is desiring to build one. The early years are certainly pivotal. The story in the Gemara about the mother of Rabbe Yehoshua ben Chananya who took her son to the beit midrash to imbibe Torah, teaches us that we believe that spiritual influences leave a lasting impression on children.

Our history is filled with tragedy and suffering. There are so many Jews who lived through terrible times. Their early years were marred by insecurity, pogroms, and massacres.

One of the teachers in my daughter's school was hidden away in a tiny room during the Holocaust. She was a young child, probably in the pre-verbal stage, when trust is normally developed. Her friends were the ants who crawled around her hiding place. Nevertheless, she has extraordinary bitachon and ahavat Hashem. Where did this stem from? Probably in later childhood, she was told or understood on her own where goodness and evil really come from.

I know many people from abusive backgrounds who have a loving secure relationship with Hashem. This is not to say that psychological help has its place when necessary. Nor is it easy to forget a traumatic past. However, it is definitely possible to overcome negative early influences and develop a deep and lasting bond with Hashem.