בּ"ה
Parshas Bo
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‘And he [Paroah] said to them [Moshe and Aharon], “Go serve Hashem your G-d; who and who are the ones going?” And Moshe said: “With our youths and with our elders we will go; with our sons and with our daughters, with our flock and with our cattle we will go, because it is a Festival of Hashem for us.” And he said to them. . . “Let the men go now and serve Hashem, because that is what you are seeking”’ (Shemos 10:9-11)
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In the sefer L’Hisaneig Bi’Saanugim, the author tells that he heard to explain on this, that the “debate” between Moshe Rabbeinu and Paroah was the attitude towards the Service of Hashem: Paroah’s attitude towards Service of Hashem was just like towards mundane work -- that it was a burden. And if they were talking about that, then it was only appropriate for the men, and not for the women and children.
Said to him Moshe Rabbeinu; ‘With our youths and with our elders we will go; with our sons and with our daughters, with our flock and with our cattle we will go, because it is a Festival of Hashem for us’ -- what you see as work, as a yoke and a heavy burden, we view as a Festival; it is a Simcha for us! And when you celebrate a festival, also the women, children and elders -- all of them are partners in the celebration.
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‘And Hashem to Moshe: “One further Plague I will bring upon Paroah and upon Egypt; after so, he will send you out from this -- when he sends [you out], he will completely drive you out from this. Speak please in the ears of the People, and they should borrow, a man from his fellow and a woman from her fellow, vessels of silver and vessels of gold.’ (Shemos 11:1-2)
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We are told that the Jews really didn’t end up returning these articles to the Egyptians, so truthfully, how is it possible that the word ‘borrow’ was used in this context, when they were not merely borrowing these things? What was going on?*
Explains the Vilna Gaon {HaRav Eliyahu Kramer zt”l}: The Midrash (Shemos Rabbah 5:18) tells us that originally in the enslavement, Paroah set the example by joining the labors himself and further encouraged the Jews to high production quotas by offering big incentives. Then he demanded that these quotas be met on a regular basis.
With this in mind, we now have the answer to our question: The persecution of the Jews was conducted with trickery, such as the plan for the midwives to kill the infants and claim that they were stillborn (which, Baruch Hashem, was foiled).
Therefore, Hashem -- Who punishes measure for measure -- decreed that the downfall of the Egyptians would be through trickery as well, for how they had drawn the Jews into servitude through trickery.
(Brought in Talelei Oros)
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* A very simple possible answer to the question is that the language that is used is ‘שאל’, which can also mean to ask or request. Thus no problem is presented. See the Rashbam.
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‘And you shall guard the Matzos -- ושמרתם את המצות’ (Shemos 12:17)
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Brings Rashi zt”l from Mechilta: Rabbi Yoshiya says: Do not read it ‘haMatzos’, ‘the Matzos’, rather ‘haMitzvos’, ‘the Mitzvos’. Like the way that we cannot let the Matzah leaven, so too, we cannot let a Mitzvah “leaven”; rather, if it comes to your hand, do it immediately [with alacrity].
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‘Matzos shall be eaten for the seven days [of Pesach], and it shall not be seen belonging to you chametz, and it shall not be seen belonging to you leaven in all your borders. And you shall tell to your son on that day, saying: It is because of this (בעבור זה) Hashem did for me when I went out from Egypt.’ (Shemos 13:7-8)
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Perhaps, suggests the Ohr HaChaim HaKadosh {HaRav Chaim ben Attar zt”l}, the word זה -- ‘this’ alludes to the twelve Mitzvos which are marks of the Chag of Pesach [as it has the numerical value of 12]: The Pesach-offering (1), Matzah (2), Marror (3), the Haggadah (4), the seven days of the Chag (5-11), and Kiddush for the two days of Yontiff (12). And this is what it says; ‘it is because of this [זה -- i.e. all these 12 things] Hashem did for me. . .’
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|~Maaseh~| There is a famous story told about the legendary founder of the Mussar Movement that connects to this verse:
Before Pesach, HaRav Yisroel Salanter zt”l was once unable to be present at the baking of his shmurah Matzah, in which he was very careful. The task was to be performed by his Talmidim (students), and they asked him for directions.
Rav Yisroel instructed them to be especially careful how they treated the widow who kneaded the dough. For if they were to upset her, it would be a transgression of the Commandment to not oppress a widow.
In his wonderful way, Rav Yisroel added that the Kashrus of the Matzos was not complete with only keeping the laws of Pesach in a nice way; but also with meticulous observance of the laws governing behavior between people.
(See above the comment which Rashi zt”l brings to 12:17, and this story connects beautifully with it: For, while ‘guarding the Matzos’, we must still be careful to ‘guard the [rest of the] Mitzvos’).
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Gut and meaningful Shabbos to all!
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