Parshas Va'eira Divrei Torah and Insights 5780

בּ"ה

Parshas Va’eira

- - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

‘“Therefore say to the Children of Israel; ‘I am Hashem, and I will take you out (והוֹצאתי) from under the burdens of Egypt, and I will save (והצּלתּי) you from their work, and I will redeem (וגאלתּי) you with an outstretched arm and with great judgements. And I will take (ולקחתּי) you to Me for a People. . .”’ (Shemos 6:6-7)

Rav Huna said in the name of Rav Binayah that the four cups which we have at the Seder correspond to the four expressions of Redemption used in the above verses: והוֹצאתי (‘and I will take you out’), והצּלתּי (‘and I will save you’), וגאלתּי (‘and I will redeem you’), and ולקחתּי (‘and I will take you’).

(Midrash Bereishis Rabbah 88:6)

<><><><><><><><><><>

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

‘It is Aharon and Moshe’ (Shemos 6:26)

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

Sometimes Moshe is mentioned before Aharon, and sometimes Aharon is mentioned before Moshe -- like in our verse. This teaches us that they are both equal. (Rashi zt”l from Mechilta).

The famous question is; how can we say that Moshe and Aharon were equal? We know that ‘No prophet ever arose among Israel like Moshe’! Some answers:

1) ----- HaRav Moshe Feinstein zt”l: Since Aharon as well had a share and a job in the mission of Hashem, then he and Moshe were as equal. (Darash Moshe 6:26).

Another explanation: Both Aharon and Moshe lived their lives in accordance with Hashem’s Will, and they both utilized their unique talents, abilities and gifts for the service of Hashem. In this way, they were surely equal. (Ibid.).

2) ----- Chasam Sofer zt”l: Yes, Moshe Rabbeinu was on a higher level of prophecy than Aharon HaKohen; but Aharon was higher in the fact that he loved peace, pursued peace, made peace between quarrelling couples, and brought people closer to the Torah (see Avos ch. 1). Each one was better in their own way. Therefore, they were as if they were equal. (Toras Moshe, vol. 2, p. 11a).

3) ----- The Chozeh of Lublin, Rebbe Yaakov Yitzchok Horowitz zt”l: Moshe and Aharon said (Shemos 16:7), “What are we?” -- the implication being that they were stating that they were nothing (see Gemara Chullin 89). They both were so humble that they considered themselves to be nothing! And nothing is equal to nothing! (Brought in ViKarasa L’Shabbos Oneg 6:26).

<><><><><><><><><><>

- - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - --

‘And I will harden the heart of Paroah, and I will increase My Signs and My Wonders in the land of Egypt.’ (Shemos 7:3)

There is a well-known debate amongst the commentators; how could Hashem have hardened Paroah’s heart -- apparently taking away his free will? True Paroah was wicked, but shouldn’t he still be left with the free choice to repent? This is indeed a good question, and B’Ezras Hashem, let us bring a few different explanations and answers to it:

1) --- Sforno zt”l: Without a doubt, if not for the hardening of Paroah’s heart, he would have let the Jews out of Egypt. But not from repentance or submission to Hashem. Only out of the fact that he couldn’t take any more pain of the Plagues. And this would not have been true Teshuva! Now, if he had wanted to actually submit to Hashem and to return to Him truly, obviously, Hashem would not have held him back from that. But, such was not the case.

So Hashem strengthened Paroah’s heart in order that he would be able to endure the Plagues, and not just send the Jews out of Egypt because of fear of the Plagues, as it says, ‘in order to put these signs of Mine in his midst’. Meaning that from the signs Paroah and the Egyptians would come to recognize Hashem’s Greatness and return in true Teshuva, [and, in effect, send the Jews out of Egypt].

2) --- Chofetz Chaim zt”l (in Chofetz Chaim al HaTorah): There are many people who ask how the doors of repentance could be closed in the face of Paroah. Isn’t it a general rule that the Gates of Teshuva are never closed to even a very big sinner?

Rather, the matter is that there are some wrongdoers that from Heaven, they get helped to repent, as we pray, ‘return us in complete Teshuva before You’. However, there are also other ones who heap up their measure of transgressions so much so, that help from Heaven to return is withheld, and it is up to the person to arouse themselves to Teshuva.

Paroah was one of these cases: HaKadosh Baruch Hu told Moshe Rabbeinu to let him know that he had gone very far in his wickedness. And as a punishment for that, from Heaven he wouldn’t get help to return in Teshuva. As it says, ‘for I will harden his [Paroah’s] heart’ -- meaning that from Heaven he would not be aided in the process of Teshuva. However, the free choice was not taken away from him to return on his own. [As later, he did, Baruch Hashem].

3) --- Tal U’Matar (and see Sifsei Chachamim ק to Rashi zt”l here): We are taught that after all the Plagues and Kriyas Yam Suf, Paroah did Teshuva. After all the Wonders, he repented.

So perhaps the answer to the above question is staring us right in the face in the very verse quoted: ‘And I will harden the heart of Paraoh, and I will increase My signs and My wonders in the land of Egypt.’

As we know, Paroah was very stubborn. But even with a person like that, his stubbornness and wickedness can still be broken. It just might take a bit more.

Putting this all together, we may suggest that Hashem was actually being merciful to Paroah by doing all this: He knew that if He only performed a “minimal” amount of Wonders in Mitzraim, Paroah's stubbornness might have been broken for a little while -- but this change perhaps would not have lasted.

However, if He would bring all the Makkos (Plagues) and Paroah would also see the Kriyas Yam Suf -- then it would be just “too much”, and Paroah would change for good, as he did.

<><><><><><><><><><>

- - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - -- - - - - - - - - -

‘And Moshe was eighty years old, and Aharon was eighty-three years old when they spoke to Paroah.’ (Shemos 7:7)

HaRav Zalman Sorotzkin zt”l derives a tremendous lesson from this verse: A lot of people like to “settle down” in their later years, after retirement, for example, and live out their seniority in ease and comfort.

But so much they are letting go to waste! Moshe and Aharon, the Torah tells us, were already 80 and 83 years old respectively, when they went on their mission to Paroah. And yet look how much they did for Klal Yisroel, etc. while in their old age!

(Oznayim LaTorah 7:7)

<><><><><><><><><><>

- - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - -- - - - - - - - - - - - -

‘And Hashem said to Moshe and to Aharon, saying: “When Paroah will speak to you, saying; ‘Give for yourselves a wonder. . .’”’ (Shemos 7:8-9)

The question is asked; why would Paroah say ‘give for yourselves a wonder’? Wouldn’t it have been more proper that he would say that they should ‘give to me a wonder’?

Explains the Noam Elimelech {Rebbe Elimelech of Lizhensk zt”l}; even a person who sees a lot of miracles and wonders, it’s still a great and amazing thing with each and every one that they see. Afterall, whenever Hashem performs a Miracle, it is amazing and novel. However, with people who perform “magic” (sleight of hand), their tricks don’t really impress themselves and are nothing new because they know exactly how they did it, etc.

This, explains the Rebbe Reb Meilech zt”l, is what Paroah meant: ‘Provide a wonder that is even miraculous and new to yourselves -- not just some “magic” trick.’

(Heard from my Rebbe, HaRav Moshe Shulman shlit”a)

<><><><><><><><><><>

{ The Makkos -- Plagues }

In Parshas Va’eira, the Torah tells us about seven of the ten makkos that Hashem brought upon Mitzraim. Obviously, there was infinite Divine Wisdom and calculation behind each and every one of them, just like there is behind everything that happens. And surely, they were meant as both punishments and messages to Paroah. The commentators state different views on what the sequence of the Plagues was regarding this, if we humans can know any. We will cite the view of the Abarbanel zt”l here:

The Ten Plagues were divided into three sets of three, and then the last one. The first two of each set were meant as a lesson to Paroah, while the last one was a punishment for not taking the messages of the first two.

The first three plagues, Dom (Blood) and Tzifardeia (Frogs), were to prove to Paroah that Hashem is G-d (see 7:5, 18, 8:6). Being that these plagues centered around the Nile, which the Egyptians worshiped and venerated as a deity, it was to show them that Hashem is the G-d, not anything else. And then when Paroah did not take these to heart, Hashem sent the Kinim (Lice) as a punishment.

Then came Arov (the Mixture of Wild Animals) and Dever (Pestilence), which were to show that Hashem’s direct Guidance and Providence is upon the earth. He Himself is involved with the going-ons down here (see 8:18 and 9:4). And when Paroah ignored this message, too, Hashem brought Sh’chin (Boils) on him as a punishment.

The third message that was sent to Paroah was with Barad (Hail) and Arbeh (Locusts). They were to show him that Hashem is the Omnipotent One (see 9:16). Again, Paroah did not take the lesson to heart, and therefore, he was punished with the Plague of Choshech (Darkness).

And then the tenth Plague, Makkas Bichoros (Plague of the Firstborn) had all three facets within it: Proof of Hashem’s existence, proof of His Providence, and proof of His Omnipotence.

(Told to me by HaRav Yehoshua Kalish shlit”a)

-------------

1) Dom/Blood: The Midrash Tanchuma (Va’eira 13:2) teaches that during this plague, if an Egyptian and a Jew would both go to the same barrel of water to draw water, the Egyptian would draw blood and the Jew would draw water.

Even though this was a specific miracle, the very fact of it teaches us a big lesson: Two people can view, do, see, etc. the same thing -- but it can be completely different for both of them. For example; a person with the proper mindset can look at a mitzvah and think “What an incredible opportunity!” But someone else with the wrong mindset can look at it and think, “What a bother!”

Water is pure. While blood can at times represent certain evils. When someone with the proper mindset looks at something, they will most likely see the good stuff in it; while a cynic will often see the bad stuff. May we all have the merit to see only the good in things, Amein.

And of course, we learn from this Midrash another thing: The power of perspective: While you might see one thing, another person might see something totally different.

(Tal U’Matar)

-------------

2) Tzifardeia/Frogs: Rashi zt”l brings from Midrash Tanchuma, that there was only one frog -- הצפרדע (see 8:2), and the Egyptians were hitting it, and it broke into swarms and swarms.

Asks the Steipler Gaon {HaRav Yaakov Yisroel Kanievsky zt”l}; when the Egyptians who were hitting it saw that that only added to the frogs and made them multiply more, wouldn’t logic dictate that they should just stop hitting the frog so that the creatures didn’t continue to increase?!

However, answers the Steipler beautifully; what does the trait of anger dictate? It says that since the frogs are multiplying, all the more so that they should hit it and get revenge. And as the frogs continued to increase, so did the anger of the Egyptians’, and then they continued to hit it and hit it until eventually, it ‘covered the land of Egypt’.

So too, if someone says something hurtful to us, if we just hold our tongue and don’t respond in kind, then it will defuse things slowly. But if, in our anger, we retort, it will just exacerbate things and cause more strife. Because then, as the other person pushes back, as it were, we will end up continuing to answer angrily and rashly, and it can easily end up like the frogs, in a way! Therefore, it is clearly better to just not retort, and maybe just be silent for a moment until our anger passes. . .

(Bircas Peretz)

-------------

3) Kinim/Lice: Rashi zt”l brings from Midrash Tanchuma and Shemos Rabbah that the reason Aharon was to strike the dirt and bring forth the lice (see also Rashi to 7:19 regarding Dom and Tzifardeia) instead of Moshe, was because it was not proper for Moshe to strike the dirt, which had shielded him, as it were, when he killed the Egyptian and hid him in the sand.

Now, we clearly see, as HaRav Eliyahu Eliezer Dessler zt”l discusses (Michtav M’Eliyahu), that we must show gratitude and recognition to even an inanimate object if we benefit from it!

And if this is the case, that we must show gratitude to something that does not even control what it does, and did something good for us but once -- how much more so should we be extremely grateful to Hashem, He is Blessed, Who is the One in control of these things, and for the incredible good that He does to us every single second!!

(Tal U’Matar)

~ ~ * ~ ~

Obviously, the plague of Kinim came before that of Arov. Yet, when Dovid HaMelech praises Hashem for His great wonders, he says ‘And the mixture of wild animals came, [and] lice in all their boundaries’ (Tehillim 105:31) -- putting Arov first!

HaRav Yitzchok Ritbord zt”l notes this, and based on a story, explains the matter: Yes, lice were a plague in and of themselves, but we find in different places (for one, see Rashi to 8:17) that the plague of Arov included many, if not every, species of creature. This would thus include lice.

And therefore, Dovid HaMelech meant to praise Hashem for sending the lice a second time -- within the mixture of beasts.

(Koheles Yitzchok 8:12, 17, 20)

-------------

4) Arov/Mixture of Wild Animals: Hashem tells Moshe Rabbeinu to relay to Paroah that ‘if you do not send out My People, behold, I will send against you and against your servants and against your people and in your houses the mixture of wild animals, and the houses of Egypt will become filled with the mixture of wild animals, and also the land that they are upon it.’ (8:17).

What does the seemingly extra phrase ‘and also the land that they are upon it’ mean? The Vilna Gaon zt”l suggests: The Mishnah (Kilayim 8:5) tells us that there was a certain creature called an Adnei HaSadeh, which the commentators (see Rabbeinu Ovadya M’Bartenura zt”l there) interpret to refer to a certain species which is connected to the ground in some way, and if it would become disconnected from the ground, it would die.

Now, being that we are told that every kind of animal was included in the Arov, this one must have been also. And therefore, when He did bring this creature as well, Hashem brought the ‘ground that it was upon’ with it.

(Brought in Divrei Shaul; Torah and Megillos,

p. 52a; see also Chanukas HaTorah here)

Similarly, HaRav Yosef Tzvi Salant zt”l posits that Hashem even sent the different climates and habitats in which the various animals lived with them -- so you would find all kinds of different temperatures, precipitations, terrain, etc. all together! ‘The land that they are upon’ literally!

(Be’er Yosef 8:17)

~ ~ * ~ ~

And in a simpler interpretation, HaRav Yosef Shaul Natanson zt”l explains that since the verse said that the Arov would be in the Egyptians’ houses, what about the people who were not in their houses -- maybe in other cities? Or further, perhaps they would just flee their houses! To this, the verse adds ‘and the land that they’ -- i.e. the Egyptians -- ‘are upon’. Wherever the Egyptians would go, the wild animals would come there too, just only for the Egyptians.

(Divrei Shaul; Torah and Megillos p. 52a)

-------------

5) Dever/Pestilence: The verse (9:7) tells us that right after learning that not even one of the Jews’ livestock had died in this plague, Paroah decided to stubbornly refuse to give in! Why specifically now, after he saw this tremendous Divine Providence, did Paroah harden his heart? And furthermore, the verse seems to imply that it was because he saw that none of the Jews’ livestock had died!

HaRav Leib Chasman zt”l explains that human nature -- if we don’t work to correct it -- is that most always, we see ourselves as correct, and refuse to admit our guilt or that we are wrong, and of course, we make excuses for ourselves about our actions, etc. And then at a time where everybody thinks that we are wrong, specifically then we become even more stubborn and refuse to admit that we are wrong.

Therefore, when it was clear to all that Hashem was specifically putting plagues on the Egyptians, and they would not hurt the Jews at all -- specifically then, Paroah, who of course, had not worked to uproot his bad middos, hardened his heart and dug in stubbornly.

(Brought in Taam V’Daas)

-------------

6) Sh’chin/Boils: ‘And Hashem said to Moshe and to Aharon: “Take for yourselves handfuls of furnace soot, and Moshe shall throw it towards the Heavens before the eyes of Paroah. And it will be dust upon the entire land of Egypt, and it will be upon man and upon animal blossoming boils. . .”’ (9:8-9).

Rashi zt”l quotes here the words of the Midrash (Tanchuma) that there were many miracles performed here (see his words).

Asks HaRav Yerucham Levovitz zt”l; what purpose was there to these extra miracles if they could not even be seen or recognized by people?

Explains Rav Levovitz; the signs and wonders that Hashem performed in His redeeming us from Egypt were to teach Emunah. Therefore, the miracles done that could not even be seen were to teach us to believe and to recognize that there is more than meets the eye. The real existence of everything is not just what we see with our physical eyes and feel with our physical senses. The physical existence of something is only an out garb that we can see, whereas everything’s true existence and essence is the spirituality within it.

(Daas Torah 9:8)

-------------

7) Barad/Hail: ‘Behold I am going to rain, at this time tomorrow, a very heavy hail’ (9:18). At this time tomorrow -- this teaches us that he [presumably Moshe] made a mark in the wall, saying that at the time when the sun would reach that point the next day, the hail would come down (Rashi zt”l from Midrash Tanchuma).

HaRav Yosef Tzvi Salant zt”l points out that this was actually an increasing of the greatness of the miracle of the hail. Because, as we know, most always, if there is going to be a storm, especially an incredibly strong one, the skies would become very cloudy with dark clouds, and you would not be able to see the sun’s rays at all. But here, the sun was clearly to be out when the hail was going to fall! Hashem rained it down straight from the heavens!

(Be’er Yosef 9:18)

<><><><><><><><><><>

~ Maasim Tovim ~

‘And I have also heard the cries of the Bnei Yisroel’ (Shemos 6:5)

When the Communists came into power and went on a campaign to eradicate religion, the Chofetz Chaim zt”l felt the pain of the three million Jews who found themselves incarcerated behind the Iron Curtain and were cut off from the Torah and Yiddishkeit. Shuls and mikvahs were closed down, yeshivos and schools were dispersed, Shabbos observance and Bris Milah became illegal. The Rabbonim who risked their lives to help their fellow Jews were incarcerated themselves -- among those who suffered imprisonment was HaRav Yechezkel Abramsky zt”l, the Rav of Slutzk, who was sentenced to the labor camp in Siberia.

At this time the Chofetz Chaim went to the Beis Midrash, ascended to the bimah, and addressed the congregation with intense emotion. He spoke of the wicked government and its edicts, how they oppressed religion and those who observed it, how they burned Sifrei Torah and now had sent the Rav of Slutzk to suffer in the barren tundra. Though normally he was soft-spoken and never raised his voice, now he shouted the words he spoke from the depths of his heart, and when he finished, HaRav Hillel Ginzburg zt”l, who was standing at his side, said, “And now let us say a few perakim of Tehillim. . .”

The Chofetz Chaim trembled with emotion and cried, “What? Are we a ‘Tehillim group’?” (It was customary in those days to arrange for people to take turns sitting by someone who was deceased and quietly say Tehillim until it was time for the funeral procession). “Now is not the time to ‘say’ Tehillim. It’s the time to shout and scream Tehillim! In Mitzraim the Jews cried out to Hashem, and in that merit, they were saved!”

The men stood up to “shout” Tehillim, and their cries split the heavens. Not long after that, HaRav Elchonon Wasserman zt”l, was sitting and learning with the Chofetz Chaim in the Chofetz Chaim’s house. Suddenly the Chofetz Chaim cried out in joy, “The Bolsheviks found nothing!” He happily repeated this three times and then added, “They were forced to release the Rav of Slutzk!”

Rav Elchonon glanced at the clock to mark the time. Sometime later he found out that at that exact moment Rav Yechezkel Abramsky had been released from his Siberian prison.

(From Meir Einei Yisroel vol. 1, and Ohr Elchonon

vol. 1; quoted in The Chofetz Chaim Haggadah)

~ ~ * ~ ~

Rabbi Tanchuma related the following story: There was once a ship full of idol worshipping passengers, except for one Jewish child who was aboard. It was sailing across a great and vast sea, when suddenly, a terrible storm came up. The waters became violent.

Being very afraid, all the goyim aboard the ship stood up and began to pray to their idols -- but it did not help, of course. When they saw this, they said to the young Jewish lad, “Get up! Call out to your G-d, for we heard that He answers you when you cry out to Him, and He is mighty!” Immediately, the young boy stood up, and cried out to Hashem with all his heart. HaKadosh Baruch Hu accepted his prayer, and the storm subsided. The waters became calm.

After the ship had reached its destination, and everyone disembarked, each person went off to go buy provisions for themselves. But this lad didn’t. The other passengers asked him why he didn’t buy anything for himself. He replied that he was just a poor visitor here. They responded back to him, “You are a pitiful visitor? We are pitiful visitors! We are here, and our idols are in Bavel, or some of us are here and their idols are in Rome, and some of us even have our idols with us -- but they didn’t help us at all! But you, wherever you go, your G-d is with you!”

(Yerushalmi Berachos; Ch. 9, Halacha 1, 63b with Peirush Tziyonim)

<><><><><><><><><><>

Gut and meaningful Shabbos to all!

Torah, Mussar, Chassidus, Stories, and More! - בּ"ה

Friday, January 24, 2020