Shemos

In his commentary on the Haggadah, “Maaseh Nissim,” the eminent Rav of Lissa, Rabbi Yaakov Loberbaum (1760-1823), discusses why the plagues specifically numbered ten. The mishna in Perek (5:1) teaches us that the world was created in 10 distinct “maamoros” - sayings, or more correctly, willings of Hashem. The plagues served as an educational tool to teach the Egyptians of the omnipotence of Hashem. Each plague corresponded to one act of creation, demonstrating to the Egyptians Hashem’s ability to manipulate the acts that He created. For example, to confirm that the Almighty willed the waters to be, the plague of blood highlighted Hashem’s ability to engineer a change in the very item that He created.

The Parsha tells us that the Almighty removed the free will of Pharaoh beginning with the sixth plague of “shchin” - boils. The question that comes to mind is why was this done during this specific plague? The simple answer is that until this plague, the necromancers - “chartumin” were able to protect and ward off the plagues’ effect from themselves using their magic. With the advent of the plague of boils, the necromancers “could not stand before Moshe because of the boils (Vaeira 9:11)” as their magic proved futile. Pharaoh, who was undoubtedly privy to the secret ways of the necromancers, did not feel the pain of any plagues until boils. Therefore, Hashem needed to remove his free will at this juncture to prevent Pharaoh’s capitulation due to his intense suffering.

There is another answer, based on the aforementioned concept of the Rav of Lissa. The plague of “shchin” corresponded to the “maamar” of “Let us make Man (Bereishis 1:26),” as “schchin” was the only plague which directly emanated from man. If this is the case, we can very well understand why Pharaoh’s free will was removed at this specific time. The crowning glory of Man is his ability to choose. Maimonides tells us that “any man can be as great at Moshe Rabbeinu or as evil as Yeravam ben Nevat (Pirkei Hatzlacha 1).” Neither Nature nor environment can paralyze one’s free choice. This is the gift the Almighty gave each and every one of us when He created us in His image. Just as Hashem has free choice so do we. If the plague of boils was the vehicle to teach Pharaoh that Hashem created Man, then the best way to illustrate this lesson was to remove the very hallmark of Mankind, his free choice.

The Oneness of Hashem

The Steipler zt’l explains the message inherent in the first posuk of this week’s Parsha, “Elokim spoke to Moshe and said, ‘I am Hashem’” - “Vayedaber Elokim el Moshe vayomer eilav ‘Ani Hashem”. Moshe was critical of the attribute of stern justice that the Almighty had recently manifested upon the Jewish people. The Almighty responded that the attribute of justice - Elokim and the attribute of mercy - Hashem are one and the same. This implies that the punishment is ultimately for their benefit and emanates from Hashem’s mercy, too. This theme permeates the entire Parsha. When Hashem transformed the waters to blood, if an Egyptian and a Jew simultaneously drank from the same cup it would be blood for the Egyptian and water for the Jew. This highlighted that the attribute of justice (blood) and attribute of mercy (water) stem from one G-d and function simultaneously. At the end of the Parsha the plague of hail brought terrible destruction to the flax and barley. However, the Almighty miraculously saved the wheat and the spelt from the havoc of the hail. The purpose of this miracle was to show, that even during the punishment of hail, Hashem could express mercy upon the wheat and spelt, thus demonstrating the oneness of Hashem’s attributes.

Even the names of Elokim and Hashem are amalgamated with the opposite attributes. Elokim is justice, yet the first two letters - Kail (aleph and lamed) represent mercy. This is apparent in the posuk “Chesed Kail cul hayom”. The same is true for Hashem. The first two letters of the name of mercy are Kah (yud and hey) and represent the attribute of justice. This is apparent in the posuk, “Yassor yisroni Kah”, once again illustrating the oneness of the attributes.

The Mishna in Brochos tells us that the early pious Jews would prepare themselves one hour before prayers in order to properly focus on their tefillos. The actual language of the Mishna is “Kidei sheyichovnu libam l’Makom” - in order to concentrate their hearts on the Almighty. The “Noda BeYehuda” observes that the numerical values of “libam” and “chesed” are both 72 and the numerical values of “l’Makom” and “gevurah” are both 216. The purpose of their pre-prayer meditations was to combine the attribute of chesed - kindness with gevurah - strength and justice. Through this they were able to focus on the oneness of Hashem and the harmony between the attributes.

Twice a day we say the Shema and declare this very thought “Hashem Elokeinu Hashem echad” - that the two attributes Hashem and Elokim are one and the same, emanating from one omnipotent and omniscient G-d. If an individual can truly internalize this belief, he will be capable of accepting all the vicissitudes of life with equanimity and peace of mind.

This week's Parsha, Va'eira, not only describes the events that led to the Geula (redemption) but also reveals to us the formula to use to precipitate the Geula. Let us begin with two questions in Parshanus HaMikra (biblical exegesis). The pasuk describes how Moshe and Aharon are charged with their mission of redemption. "Hashem spoke to Moshe and Aharon and charged them to command the children of Israel and Pharaoh, king of Egypt, to release the children of Israel from Egypt. (Va'eira 6,13)" The pasuk is patently difficult. Why is it necessary to command the children of Israel concerning their very own release? The second question deals with the Torah's account of the genealogy of Moshe and Aharon. The pasuk not only traces the genealogy of Moshe and Aharon to their ancestors, the tribe of Levi, but also superfluously describes the genealogy of the first two tribes of Bnei Yisroel, Reuven and Shimon. The eminent Gaon, Rav Meir Simcha of Dvinsk zt"l offers the following original idea. The Midrash in Parshas Naso (Parsha 13) tells us that the only tribes whose distinction afforded them political power and control in Egypt were the tribes of Reuven, Shimon, and Levi. Their prestige not only gave them political autonomy but afforded them immunity from national service and slavery. Not only did the tribe of Levi enjoy freedom, but the tribes of Reuven and Shimon also were granted this immunity as a result of their prominence. Strange as it may seem, these three tribes were permitted to purchase Jewish slaves from the Egyptians and use them in their own homes and affairs. It goes without saying that these Jewish slaves were treated well, nonetheless they were still slaves under the control of their Jewish masters. With this historical information, we can answer our two questions. Moshe and Aharon were charged to command Pharaoh to release the children of Israel from bondage. However, before that, they needed to command the tribes of Reuven, Shimon and Levi to free their own Jewish slaves!! The prerequisite for the Jewish People's redemption from Pharaoh was the redemption of the Jewish slaves from their Jewish masters. We now understand why the Torah only describes the genealogy of the first three tribes. It was their distinction (as reflected by their genealogy) that enabled Reuven, Shimon and Levi to be masters over Jewish slaves.

This is the formula to use to precipitate redemption. Before we can hope for our gentile neighbors to bestow upon us respect and autonomy, we must first bestow respect and freedom upon our fellow Jews. How often do we treat Jews who are different from us in their dress and spiritual orientation, with disdain and contempt? It is clear from our Parsha, that in order to elicit our redemption from the nations of the world, we must first redeem our own flesh and blood from the sinas chinam (senseless hatred) and rejection perpetrated by their very own Jewish brothers and sisters.

I would like to take this opportunity to congratulate and offer a big Yasher Koach to our distinguished member, Dr. Jonathan Rubin for spear-heading yet another successful Agudah weekend. I would also like to warmly welcome Maran Hamashgiach HaRav Matisyahu Solomon, of Bais Medrash Govoha, Lakewood. Through his guidance and leadership, the Masgiach is creating higher standards in interpersonal relationships and Kavod HaTorah and has thus become a major catalyst in shaping the necessary prerequisites for our ultimate redemption at the hand of Moshiach Tzidkainu.