Author: Rabbi Milder

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Teruma – Relating to Loftiness 


We say every Friday at the end of Shachris, as well as 3 times on Shabbos, the paragraph in Tehillim (93:1), “Hashem will have reigned, Hashem will have donned grandeur; Hashem will have donned might and girded Himself.” These are words we can’t really relate to. What does it mean that Hashem clothes Himself in haughtiness and strength? Granted Hashem is the most powerful, infinite all-encompassing in existence who created all of this existence and is in control and runs everything in creation, but these are still concepts that are very hard to relate to. Chaza”l even say that the way we praise Hashem in the beginning of shemone esray should be the exact words used, and we shouldn’t add our own praises because we cannot relate to Hashem’s actual greatness and to add what we feel is more praise besides what the Great Rabbis of the Assembly, Anshe Knesses Hagadola, enacted with their Divine inspiration and deep intelligence, would in fact be underscoring and insulting Hashem. However, in this week’s Torah portion of Teruma, listed amongst the contributions to the building of the mishkan the Torah says, “oil for illumination, spices for the anointment oil and the aromatic incense ” (Shemos 25:6).

The Daas Zekeinim wonders why the entire Torah portion is talking about the material that will be used in the construction of the mishkan, but this pasuk is referring to the gifts offered to Hashem. Yet wheat for the Lechem Hapanim, sheep for the daily offerings, and wood for the burning on the alter were not mentioned? He answered that in fact all three were needed for the building.
1. The anointing oil was used to anoint and sanctify all the vessels in the mishkan.
2. The spices for the incense were used just as the way of kings to spice up their palaces before they entered them, and all the more so before the King Of All Kings The Holy One Blessed Be He. We also find that the Shechina, the Holy Presence, only appeared when offering the incense as it says, “the incense covered the cloud” (Vayikra16:13), and it also writes, “for from within the cloud I will be seen” (Vayikra 16:2).
3. The oil for light is also mentioned since it’s the way of kings to light a candle in front of them before they enter their house, and even though He does not need the light, but it is still honor for Him on High. (Click here for Hebrew text.)
We see that the spices for the incense and the oil for the lights is in fact part of the construction of the Mishkan, because they were needed as part of respect towards Hashem upon entering His palace just as any other king used, so they are integral parts of the palace itself. But how does incense or candlelight show respect and honor to Hashem, who has no need for physical items, and in fact detests physical desires and the finite world? If the spiritual soul detests such things, then certainly Hashem would! And if all the words of praise cannot properly do justice to the honor and respect that Hashem deserves, how can a light from a candle and good smelling aromas do anything for Hashem’s glory; if anything it should detract from the due respect that Hashem truly deserves?

However, we must say that this is done not for His own feeling of glory, but for human beings to relate to Hashem’s awesomeness and glory so that they can appreciate the majesty and kingship of the Master of Universe, King Of All Kings. Just as Chaza”l gave certain guidelines, the specific prayers and the specific wording of each prayer as a means for us to appreciate the greatness of Hashem, so to Hashem does earthly finite things for us to relate to His royalty in order to ensure we treat Him with proper respect and honor.

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Mishpatim- Witches and Sorcerers


There is a societal view nowadays that there can theoretically be both good and bad witches and sorcerers, as we find in Harry Potter or the Wizard of Oz. However this is far from the Torah’s perspective. Though the magic that magicians perform in today’s day and age are for the most part only slights of hand, in the past there was indeed such thing as real magic, where the “myths” of witches and sorcerers come from.
In fact, Rabbeinu Bachye defines what magic is, and brings an argument between the Rambam and Rabbeinu Chananel about how far its powers can effect existence. The Torah in this week’s Torah portion of Mishpatim states, “You shall not permit a sorceress to live” (Shemos 22:17). Rabbeinu Bachye defines “the concept of magic as connecting things that are supposed to be separated from each other and when connecting them together down here on earth, so to their powers in the celestial world mix and connect with each other and what results from amongst them are strange but incredible phenomenon! The prohibition of forbidden mixtures is an offshoot of this prohibition because it also mixes the celestial powers where they should be separated and distant from each other. Their connection does a lot of damage.
Behold the necromancers in Egypt their main knowledge was in magic and they did things which were absolutely wondrous according to natural means. Chaza”l taught, why are magicians called ‘kishufin’ in Hebrew because, they are ‘machishin pamalya,’ they disrupt the astrological spheres. The disruption of the astrological spheres is when a person on earth grafts two things which are opposites in simple powers that were decreed for the motions of the planets (and stars) and the decrees of gravity which is there their life force, this is what’s referred to as the astronomical spheres. A person who is placed in this world is supposed to act with in the customs of the world, and according to its basic nature. This is the will of his Blessed Creator that created it in this way. And if one is involved with magic that is a sort of disruption. This is also the view of the Ramban.
But the view of Rabbeinu Chananel z”l in his explanation in tractate Sanhedrin holds that magic does not disrupt the fabric of nature but rather it only appears to make a disruption. Magicians have no power in their actions rather it is only what Hashem decrees as Rebbe Chanina told a woman, ‘There is no one else beside Him.’… You might ask that since magic is useless unless where Hashem decrees it should work then why did the Torah prohibit it and why are magicians that practice it liable for the death penalty? The reason is because they transgressed the decree of Hashem by trying to do something He prevents them from doing. Just as if a person transgressed the decree of a human king and is liable for execution, all the more so for transgressing the decree of The Holy One Blessed Be He King Of All Kings. These are the words of Rabbeinu Chananel.
Now, because the Jews were habituated in this wisdom since they were coming from Egypt, it is something they were used to and easily drawn after, therefore the Torah had to prohibit them from being involved in this type of wisdom. To impress upon us the severity of the matter the pasuk does not say a sorceress shall surely die, but rather ‘shall not live,’ for the Torah wanted to stress the stringency of the matter with a prohibition of not allowing her to live just as it stressed a stringency by the seven Canaanite nations, ‘you shall not let live any soul’ (Devarim 20:16). It specifically mentions that a sorceress, or witch shall not live and not a sorcerer (even though this prohibition applies to men as well) because magic is found amongst women more often…” (Click here for Hebrew text.)
 Chas vishalom, one should think according to the Ramban, a real magician could go around Hashem and do things beyond Hashem’s power and jurisdiction! Rather, the argument between Rabbeinu Chananel and the Ramban is to what extent Hashem allows magicians to control heavenly powers. The Ramban holds that they have the ability to disrupt and mix up the spiritual powers that bind and control nature on earth. Rabbeinu Chananel holds that Hashem would not give them the power to disrupt the celestial spheres in heaven but only to do things on earth, which looks like they are having an effect on heavenly powers. Either way, Rabbeinu Chananel’s question of why this deserves execution should still stand, because even if they are rebelling against the decrees of the King Of All Kings why is this any different than transgressing any of His other mitzvos? Indeed, Chaza”l say that even though every transgression deserves capital punishment, Hashem had mercy on many of the mitzvos and allowed for an offering to be brought, instead of death, if transgressed by accident. Many sins also only have the punishment of lashes, even if done on purpose; so why should this prohibition be more severe if it’s the same issue of going against Hashem’s decree? Especially since the prohibition of kilayim, forbidden mixtures, is only punishable with lashes. Why should magic be worse, if it has pretty much the same effect?

We must therefore say that there is a difference between magical practitioners and Farmers (or anyone else that mixes forbidden mixtures), or any other prohibitions that only deserve lashes. Those prohibitions are action of rebellion against Hashem and those actions should be eradicated, as we find that one should get rid of the kilayim, the forbidden mixture of plants that were mixed together, or take out the mixture of wool and linen in one’s garment, etc. Even if kilayim was formed with a neighbor’s plants, that’s considered a damage to the neighbor (see Ramban Dina Digarmi) and one is liable to pay for damages. Therefore, prohibitive actions of this type are punished with lashes, if there are witnesses and warning before doing them, in a Jewish court of law.

However, when it comes to magic, the whole essence of the person is a rebellion against Hashem’s rule and order. That is why it says a witch (or sorcerer) may not live, whereas it only discusses the actions of prohibitions by forbidden mixtures. Therefore, just as the results of the actions by forbidden mixtures must be eradicated, so too the essence of the issue itself by magic must not live; in this case the witch or sorcerer. They were executed if there were two witnesses and a warning. And if they still acted as magicians after the warning, then they were put to death by the Sanhedrin in the times of the Beis Hamikdash.

There is a major difference between actions that are against Hashem’s, to which Hashem has more mercy when handling such rebellion, versus when the whole essence of a person is undermining the way Hashem runs the world. Then He has to take action to get rid of that sort of rebellion.

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Yisro – The Glue of Society: Honoring Parents

For Food for Thought in Spanish: Haga clic aquí para leer en español. Please share this with your Jewish Spanish speaking family, friends, and associates.

One of the mitzvos enumerated in the Ten Commandments, listed in this week’s Torah portion of Yisro is honoring one’s parents. The Torah states, “Honor your father and your mother, in order that your days be lengthened on the land that Hashem, your G-D, is giving you” (Shemos 20:12).
The Ralbag learns two lessons from this mitzva. The first lesson is that one should respect his or her parents, as it says, “Honor your father and your mother.” The lesson in this mitzva has to do with one’s character development; we are supposed to honor our parents because of the incredible assistance they have given us in our lives, and the fact that they guided us towards perfection when we accept mussar, practical lessons, from them.

The second lesson also has to do with character development, and it is to inform us that when there is a loss in the order of the communal household, there will then also be a loss in communal society. It will bring the destruction of society against the better nature of its citizens. For this reason, the Torah says that if people put effort into this matter, of fixing the home, that will lead to long days on the land that Hashem bequeaths to us. This follows, that if the communal home is not fixed in this manner, then there won’t be long days on the land, against the better interest set up by the citizens of the country. About this the prophet said to the Jews, “Father and mother are held light in you;” (Yechezkel 22:7) to teach them that they were deserving of the enemy coming and exiling them from the land. (Click Here for Hebrew text.)
We have seen the debacle of Socialism and the failed original methodology of the Kibbutz movement, involving trying to make everyone equal. They would separate the children from parents at a very early age in order that children would live alone amongst each other, separate from their parents, as equals, being raised and taken care of by the kibbutz. In order that everyone would have an equal share in everything.

Philosophies like those have destroyed societies and are even an integral part of the breakdown of society even today. But why is this so? Aren’t they doing it for the betterment of the world, for equality? What is wrong with that?
Let us say even if there was Jewish life that strictly kept the Torah, respected the Rabbis and elders, but did not show proper respect, or any respect to their parents; what would be wrong with that? They would still be observing the Torah and receiving guidance from Rabbis, teachers, and mentors whom they respect. What’s the big deal if they would not respect their parents?

However, it would seem that not properly respecting parents was a cause for the exile by the destruction of the first Beis Hamikdash. It must be that if one doesn’t show proper respect and gratitude towards the people who brought you into the world, having the most intimate and personal impact on your life, the ones that raised you, cared, nurtured and guided you into who you are today, then it will have a ripple effect across the entire society, and a breakdown of society will occur.

Even going against the system Hashem has put into place, of parents raising their children and children reciprocating by honoring their parents, if that system isn’t in place and different systems are developed for the “betterment” of society and the world, in the end they will fail. Because Hashem in His ultimate knowledge and foresight understands that everything starts in the home and if it does not start from there, from those who brought you into this world, then there will be a lack of respect, honor and gratitude for anyone, which will create chaos throughout society.

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Torah Riddles #219

 Question: Why does Rav Shlomo Zalman Aurbach poskin that you should say shehecheyanu on a new tallis after you say the bracha on the tallis but for a new fruit you first say shehecheyanu then the bracha on the fruit to eat it?

Background:

A. The Shulchan Aruch (Orach Chaim 225:3) says that one who sees a new fruit formed from year to year blesses a shehecheyanu. Even if he sees it in his friend’s hand or on the tree. Our custom is to make the blessing when we eat it.

B. The Mishna Berura (10) says that the main enactment of saying shehecheyanu for a fruit is because of the joy in one’s heart that one feels over the sprouting (or ripening) of a new fruit. In Mishna Berura (11) he says that the reason for the custom of saying shehecheyanu by eating it is because if one doesn’t get joy out of seeing it he will certainly get joy out of eating it. The Pri Megadim says that ideally one should make the blessing of shehecheyanu first then the blessing on the fruit and eat it, or make the blessing on the fruit, take a small bite then say shehecheyanu, but technically if you say the blessing on the fruit then shehecheyanu, and then take a bite that is fine too.

 C. The enjoyment of a new tallis is a personal enjoyment.

Answer: Since the enjoyment of a tallis is personal then he has to first wear it to enjoy it then he can say shehecheyanu but by a fruit where the shehecheyanu is for the new fruit that sprout which is an enjoyment for any Jew, it’s not personal, therefore the blessing of shehecheyanu comes first even if you will be saying it when you eat it.

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Sefer Chofetz Chaim Hilchos Rechilus chapter 9 halachos 6-9

These slew of halachos are a recap with some added extra points of what we already know. In halacha 5 the Chofetz Chaim said that if two people, like witnesses tell an employer, for example, who will act on his own and fire the employee, if they tell him he is a thief, that is permissible assume they meet the 5 conditions because they are getting done what would most likely happen in court. However, this only means they don’t transgress the prohibition of speaking rechilus however they are helping the employer do a sin because he doesn’t have the right to act spontaneously and take matters into his own hands without investigating or taking his employee to court, so it’s better to say nothing to these type of people, or at least be extremely careful before talking up, besides the fact of meeting all these conditions to be allowed to speak is very slim as well.

Also, just telling a victim of how someone stole from him or hurt him, granted you might want to be quick to help the victim or make sure nothing worse happens to him, but you have to be very careful to meet all the conditions first before helping the guy and telling the victim who was the perpetrator in order to get his stolen goods back or paid up for damages caused to him. You should also rebuke the perpetrator first and if he does not listen and act to fix things on his own then you can tell the victim in the appropriate manner.

It makes no difference whether someone confronts you asking about what happened or if you voluntarily tell someone. If you meet all the conditions, it is permitted and a mitzvah to help him and if not then it is a sin. We see that Hashem didn’t even tell Yehoshua that Achan took the spoils of Ai, which put the entire Jewish nation into peril, until the lottery was cast Achan admitted himself of his wrongdoing because Hashem didn’t want to speak lashon hara since there was other means to reveal the wrongdoer.

Even if you aren’t telling the victims but just telling the story to other people it is only permissible if the 5 conditions of talking are met.

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Torah Riddles #218

Question: Why does Rav Elyashiv say frozen chicken, even if it won’t defrost by itself in a room temperature room is not muktzah on Shabbos?

Background:

A. The Mishna Berura 308:31:125 says that there are people who eat or just swallow raw meat even if not salted. As long as the blood on the outside is washed off it is kosher because the blood on the inside is kosher until it comes out. Therefore, the raw meat is not muktzah. This type of meat that can be swallowed is dove or chick meat. Even if it is spoiled it is not muktzah because it can be eaten by the dogs.

 B. Rav Shmuel Wasner poskins that if the meat was frozen then it is definitely muktzah if it won’t defrost until after shabbos.

 Answer: If one can hasten the defrosting then it is not muktzah, for example by soaking it in water or putting it on a heating element like a heater or anything which wouldn’t cook it. (See Dirshu footnote #127, in the back page 31.)

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Beshalach – The Comforts of Your Own Home



A large part of redeeming the Jews from Egypt was getting rid of their slave mentality as my Rosh Yeshiva, Rav Alter Chanoch Henoch Leibowitz zt”l explained in a shmuz on the 4 types of redemption used to free the Jewish people: והוצאתי ,והצלחתי ,גאלתי, ולקחתי. “There are four redemptions here: ‘I will bring you out,’ ‘I will save you,’ ‘I will redeem you,’ ‘and I will take you’”…'” (Shemos Rabba 6:4.) The Sforno explains that at first the slavery will end, then they will leave the borders of Egypt. Then comes the drowning of the Egyptians, because after the death of their masters they will not simply be runaway slaves, and, lastly, they will be anointed as Hashem’s nation at Mount Sinai. The Rosh Yeshiva zt”l asked: why did they have to see the Egyptian’s demise to feel absolutely free? Weren’t they in fact princes from a chashuv [prestigious] lineage of illustrious forefathers, Avraham, Yitzchak, and Yaakov who were unjustly enslaved and incarcerated? Hashem, out of His love and care for His children, seemingly made it abundantly clear that they were not slaves anymore, by stifling and demoralizing the Egyptians masters with the ten plagues. They even officially stopped working for the Egyptians starting from the first plague; so when the Jewish people actually left Egypt, they should certainly have felt free. Why then was the drowning of the Egyptians a necessary part of their freedom? The Rosh Yeshiva zt”l answered that we see from here how hard it is to change our feelings and impressions of ourselves. The Jews felt like freed slaves but not free men upon leaving Egypt. Only after seeing their Egyptian taskmasters washed up on the shore Red Sea after all the miracles did they truly change their self-image. 
In a similar vein, but one step before that, the Ralbag relates in this week’s Torah portion of Beshalach that “if one is trying to get something done then he should do whatever is needed to guard from anything that might get in the way of what he is seeking and to do all within his power to reach his ultimate goal. Therefore, we see that when Hashem wanted to take the Jews as His nation, and keep His oath that He made with the Forefathers, He put a lot of thought and wisdom into ensuring that it happens.

This is why Hashem created incredible wonders; to show them that He is master over everything. And when Hashem took them out of Egypt, He didn’t want to take them to Eretz Canaan in the most direct way, even though it is pretty close to Egypt, because the Jews were not learned in war, and perhaps they would have become scared of war and return to Egypt. Therefore, Hashem took them in such a roundabout way in order to extend their journey. This is also why Hashem loaded them with provisions when they left Egypt, leaving with all their flock, and with many treasures they took with them out of Egypt. This was in order for them not to be too embarrassed to make them want to return to Egypt. For if some of their flock would have been left in Egypt, maybe it would have been a reason for them to be worried about the flock that was left and return to Egypt. The reason why they took all the silver and gold and clothing with them from Egypt was also in order to distance them from the possibility of returning to Egypt, in order so that they won’t need [to feel indebted to] return what they borrowed, with the fact that they were absolutely embarrassed about running away with what they borrowed, since they are only giving back bad for the good the Egyptians did for them by lending them their best clothing and utensils.
 The reason why Hashem took them on such a long and winding route up the Red Sea was in order that they could see the miracles and wonders of the splitting of the sea, and perfect for them the belief in Hashem and His servant Moshe. Granted, the redemption from Egyptians was complete and there was no reason to fear that the Egyptians would run after them. (In fact, later on the Ralbag says the only reason why the Egyptians pursued the Jews at all was because Hashem orchestrated by putting into Pharaoh’s head that Pharaoh should run after them in order to show the wonder that would take place at the splitting of the sea, in order to perfect their belief in Hashem). For this reason, too, Hashem set up constant great wonders in the desert, such as the Clouds of Glory in the day and the Pillar of Fire by night, in order for them to actualize the power of Hashem and His Supremacy; to do whatever He wishes to do. In this way, the Jews would feel subjugated to walk in the way of His Torah in a fashion that they will be for Him a nation and Him their G-D.” (Click here fr Hebrew text.)
 The Ralbag emphasized numerous times that Hashem did what He could to be sure the Jews would not want to return to Egypt. But why would they want to go back to Egypt? They were treated so nastily, persecuted, subjugated to inhumane torturous labor, and even if the Egyptians wouldn’t enslave them again, still just being haunted by the memories in the land should keep them away from going back there. In any event, Egypt was left a wasteland, desolate and charred by the plagues that wreaked havoc on the land. So why would they want to go back? Even if they went back to Goshen, where most of them lived, it was a ghetto. They have an opportunity to find a bigger and better place as the Holy One, Master of the Universe, Father in Heaven had promised them; so why should there be any doubt in anyone’s mind that they would want to go back to Egypt once they left?

We see from here how hard it is to just pick up and leave after being settled in a place for so long. Even if that place was abusive and a horror, it was home, and it’s hard to just leave and stay away. People might think to themselves, ‘Maybe it would be different if we went back, it will be better, like it used to be originally.’ Any excuse to be back to where they grew up and were settled. That is the normal psychology of a human being, to appreciate where they once lived and were settled.

This is why Hashem couldn’t just take them out of Egypt but had to ensure they would not want to go back, just as He had to dispel their slave mentality even after they were free from slavery of Egyptian bondage.

Good Shabbos,
Rabbi Dovid Shmuel Milder

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Sefer Chofetz Chaim hilchos rechilus chapter 9 footnote 17

The Chofetz Chaim said that if the employer would immediately act, for example fire the guy he just hired if you tell him he is a thief, instead of just being cautious and keeping a good eye on him then you can’t tell the employer, even if the employee might harm him in some way. The Chofetz Chaim brings several proofs that a single person cannot testify or tell the other person if unlawful action will be taken.

1. Krisos 12a: If 2 witnesses say a kohen for example became tamei and he himself says he didn’t he can eat tahor food like teruma in private but not in public and he can only feed himself the teruma but not others because for himself he is believed to say he is tahor but for other and in the eyes of others he ia considered tamei since there are two witnesses against him. Even if others don’t know there are two witnesses he still can’t feed them teruma or eat it with others even though he k knows the truth that he is there since there are witnesses out there that testified he is tamei. Then they won’t accept his testimony that he is tahor. So too, in our cases even if you know this guy is a thief since you can’t do anything in a Jewish court beside making the thief take an oath therefore your words are useless for the employer to take any actions against the would-be thief.

2. Shevuos 30b: If a witness knows that the other witness testifying with him is a thief and is invalid to testify with him, even though if they would testify together the court would accept their testimony because they don’t know that one of the witnesses is a thief, he still can’t testify with him because he knows his friend is invalid to testify and the court would be extracting money based on their testimony unlawfully according to his knowledge since in reality there is only one witness. Certainly, in our case you can’t tell the employer, acting as one witness, if he will take matters into his own hands. Even if what you say is true. Since it would be unlawful to fire the employee based on one witness.

3. Bava Kamma 113b: Rava put a Jew in excommunication for testifying against another Jew as a single witness in a non-Jewish court causing him to pay a non-Jew money. The gemara says if he would have testified with someone else he would not have been excommunicated. It’s clear from this last point that the problem wasn’t that he testified in a non-Jewish court which is only permissible since one of the litigants is not Jewish, and the problem also wasn’t that he testified for a non-Jew to get money from a Jew because then it would make no difference whether he was one witness or with someone else testifying, either way he should have been excommunicated. Rather it must be that he was excommunicated for testifying as a single witness, that if he would have been in a Jewish court, they would not have accepted his testimony therefore he halachachically caused his flow Jew to lose money unlawfully, even if the Jew really did owe the non-Jew the money. So to in our cases, whether it’s a hired maid, a business partner, a shidduch, etc. If you are a single witness and the person you tell will act rashly and not just be concerned do research and be cautious then you can’t tell him lest he takes actions into his own hands and does something uncalled for according to halacha since it would bot have been handled in that way in a Jewish court.

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Torah Riddles #217

Question: Why doesn’t a person go blind after taking 500 big steps?

Background:

 A. The Mishna Berura (301:1:1) Says , based on a pasuk, “And he shall honor it from what he does on your ways” refers to the fact that the way you walk on Shabbos should not be the way you walk during the week, for it is the way of people to rush and run to their business. And even during the week one shouldn’t take big steps because it takes 1/500th away of one’s eyesight. It just that on Shabbos there is also a prohibition dating back from the times of the prophets.

B. Tosfos in Taanis 10b “p’sia” says that only the first step will take away eyesight because it’s only 1/500 each big step.

 Answer: Either you can say he gets used to taking big steps so the eyes adjust or every beginning if something is harsh but after continuing then each steps gets weaker and weaker and only takes 1/500 of the previous 1/500th that was lost.

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Bo – “I Don’t Know”


In this week’s Torah portion of Bo, Moshe warns about the plague of the firstborn which is set to strike at midnight. “Moshe said, ‘So said Hashem, at about midnight I shall go out in the midst of Egypt’” (Shemos 11:4).
The Gemara in Brachos 4a relates that Moshe knew exactly what time chatzos, midnight was so why did he say “about midnight”? “Rabbi Zeirasaid: Moshe certainly knew when it was midnight… since Moshe knew the precise moment of midnight, why did he say: About midnight, instead of: At midnight? Moshe did so because he maintained: Lest Pharaoh’s astrologers err and believe midnight to be earlier. Since no disaster would have occurred, they would say: Moshe is a liar. Moshe spoke in accordance with the principle articulated by the Master (Derech Eretz Zuta chapter 3): Accustom your tongue to say: I do not know, lest you become entangled in a web of deceit.” Rashi adds that one will be drawn by and stumble in his words. (Click here for Hebrew text.)
Moshe knew exactly when midnight was, but he didn’t want to say it with confidence, and rather just said at about midnight the last plague will strike Egypt in order to not be branded a liar by the Egyptian astrologers who didn’t know how to calculate when midnight was, exactly. Therefore, it is better to say something which is in essence an “I don’t know but…” in order to not get swept up in accusations of dishonesty or insincerity.

However, Tosfos (the 4th on daf 3b) in this gemara wonders, “Why couldn’t Moshe say ‘at midnight’ as they told him from Heaven, for it was the truth what they told him?” Tosfos answers something very profound, “One can answer, that he did not want to tell them something that he could not rule on and prove himself if they would ask him to.”
We should truly analyze and contemplate Tosfos’ question, so that we can really appreciate what he is asking. It says in the beginning of Orchos Tzadikim, Gate of Truth, “The soul is created from the place of the Holy Spirit, as it is said, “And breathed into his nostrils the breath of life” (Gen. 2:7). And it is hewn out from a place of purity, and it is created from the supernal radiance, from the Throne of Glory. And in the realm above, in the place of the Holy of Holies, there is no falsehood. There everything is truth, as it is said, ‘”But the Hashem G-d is the true G-d” (Jer. 10:10). I have found written, ‘I am that I am’ ** Hebrew: Eheyeh asher Eheyeh. (Ex. 3:14). And it is also written, ‘And the Hashem G-d is the true ‘ (Hebrew: emes.) G-d, He is the living G-d and everlasting King” (Jer. 10:10). And now it is important to make it known to you that the Holy One, Blessed be He, is the G-d of Truth. For you will find twenty-one times the word EHEYEH which is, by computation of letters, the numerical equivalent of Emes (Truth). And you will also note that EHEYEH (the Name of the Eternal) is by computation of letters, also twenty-one (the numerical value of Emes being 441 or 21 times21). G-d made man to be upright (see Eccl. 7:29), and the seal of the Holy One, Blessed be He, is Truth (Shabbath 55a and see Sanh. 1:5). And it is written, “He that speak falsehood shall not be established before my eyes” (Ps. 101:7). When a man occupies himself with falsehood, then the falsehood does not cleave to the truth. And where there is Truth is as though one were able to describe it as the place of His dwelling in the Heavens and directed towards mankind, for where there is Truth among mankind, then everyone concedes that He made heaven and earth and the sea and all they contain.” If the Truth is Divine, and if Moshe received the truth from Heaven, even by angels, then it is obviously correct; so who cares if the Egyptian astrologers might make a mistake and think it was a lie? Yet the truth is truth and is so special and godly it should not be denied and expressed differently other than in its pure form! (Click here for Hebrew text.)
However, based on Tofos’ answer, it must be that the standards of speaking the truth are different in this world, on earth, than in Heaven. We see from here that because we live in a finite, physical world, obstructed from the pure truth, then if we aren’t muchrach, which means that if we can’t prove and defend what we know to be the truth, then there is something lacking by us speaking about what we know, ourselves, to be the truth. Therefore it is better to say I don’t know, or the like. For if you can’t prove it then you will ultimately come to make up something and be snared in what will turn into a lie, since you don’t know with conviction what you hold as truth and what is in fact truth.

The lesson to be learned from this is that by saying “I don’t know” or in this case “about midnight” is in fact the truth since Moshe in this case knew he could not prove what he knew to be true.