Bo 5631 Second Ma'amar

The seventh plague came and went and Pharaoh still could not bring himself to let us leave Egypt.  Imagine the exasperation!  God said that there would be a redemption with signs and wonders and yet, we were still in Egypt.  Pharaoh was being obstinate.  Where was the promised redemption? 

The first Midrash on the parsha explains that we did not deserve to be redeemed.[1]  God had made us His own and instead of embracing God we angered Him by not renouncing idol worship.  For this we deserved to be destroyed.[2]  God redeemed us so that Pharaoh would not say that God destroyed them because he was unable to redeem them.  In order to redeem us in spite of ourselves, God caused Pharaoh to be obstinate.  As a result of Pharaoh’s obstinacy we were redeemed.

With this Midrash we can understand a pasuk in Mishlei (27:3), “ כֹּבֶד־אֶבֶן וְנֵטֶל הַחוֹל וְכַעַס אֱוִיל כָבֵד מִשְּׁנֵיהֶם/A stone has weight and sand has mass, but the anger of a fool is heavier than both.”  The beginning of this pasuk refers to the nation of Israel.  The Hebrew word for weight – כּוֹבֶד – has the same root as the word for honor – כָּבוֹד.  God honored the nation of Israel.  We angered God, though.  The end of the pasuk – the anger of a fool – refers to Pharaoh.  We could not be redeemed immediately on our own merit.  So, God orchestrated a series of events whereby Pharaoh’s obstinacy would be his undoing. 

God explains this to Moshe Rabbeinu at the beginning of our parsha, “... בֹּא אֶל־פַּרְעֹה כִּי־אֲנִי הִכְבַּדְתִּי אֶת־לִבּוֹ .../Go to Pharaoh for I have hardened his heart …” (Shmos 10:1)  The situation in Egypt did not seem promising for the nation of Israel.  Pharaoh was showing no sign of weakening his resolve to keep the Jews even after seven terrible plagues.  God tells Moshe not to despair and not to be concerned for it was He who had hardened Pharaoh’s heart in order to be able to redeem the unworthy nation.  What appeared to be a cause for concern was actually the very thing that permitted the nation to be redeemed.

This is an important lesson for each of us when we find ourselves in a predicament and wonder where God is.  Why isn’t He helping me?  The lesson of Egypt teaches us not to despair in these situations.  We can remember that Pharaoh’s stubbornness was really a blessing in disguise.  It was the very thing that brought about the redemption. 

God is always helping us.  In every situation He has our best interests in mind.  Even if we do not understand how, we can understand that God arranges everything that happens to us for our own benefit.

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[1] Shmos R. 13:1

[2] See Yechezkel 20:5-9

Bo 5631 First Ma'amar

The Chiddushei HaRim asks why it was necessary for God to bring specifically ten plagues upon the Egyptians.  God could have achieved His purpose with any number of plagues or with no plagues at all.  Why ten?  The Chiddushei HaRim answers that the ten plagues removed God’s concealment from the ten commands with which the world was created and changed them from עֲשָׂרָה מַאֲמָרוֹת/ten commands to עֲשֶׂרֶת הַדִּבְּרוֹת/Ten Commandments.

The Sfas Emes explains this enigmatic answer.  God created the world with עֲשָׂרָה מַאֲמָרוֹת/ten commands.  These are stated clearly in the first chapter of Breishis.  God constructed the Creation mechanism so that when He uttered the words of creation, the words themselves gave their creations existence.  So, for example, when God said, “Let there be light,” (Breishis 1:3) those words gave existence to light.  The life force behind everything in this world is the letters in the beginning of the Torah which describe the Creation.  The letters are the means through which God extends His will to create and continue the existence of the entire creation.  This is a crucial concept.  The Creation was not a one time act.  It is continuous. 

Looking around us, though, it is not clear that the life force that gives everything existence is in the letters of these very commands.  In fact, it is not obvious that there is a spiritual life force at all.  The Godly life force in Creation is hidden.  The purpose of the plagues that God wrought upon Egypt was to clearly reveal that the physical Creation owes its continuing existence to a Godly life force.  It was to make it known that there is more to the world around us than our eyes perceive.  Each plague revealed God in one aspect of the Creation.  Each plague removed a barrier preventing us from being aware of God in that aspect of nature referred to in one Creation מַאֲמַר/command.  This is why God brought ten plagues upon the Egyptians; one plague for each of the ten commands by which God created the world.

What does the Chiddushei HaRim mean, though, when he says that each מַאֲמַר/command changed to a דִבּוּר/utterance?  The Chiddushei HaRim is using a play on words.  Although in Hebrew the root דַבָר/DBR means speech, in Aramaic it means leader.  The Zohar uses this same play on words when it explains, “וְדִבַּרְתָּ בָּם/You will speak about them.”  The Zohar explains this as, “You will guide your actions according to the word of God.”[1]  דִבּוּר/Leadership symbolizes the revelation of God in the world.  In the exile God’s truth is hidden.  The Zohar describes this as the aspect of דִבּוּר/leadership being in exile.[2]  At the time the Torah was given the aspect of דִבּוּר/leadership was revealed.  This is why right before the Ten Commandments we find, “וַיְדַבֵּר אֱ-לֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה .../God spoke all these words …” (Shmos 20:1)  God’s leadership was no longer in exile.  It was clear for all to see.

We find this concept regarding Moshe Rabbeinu’s speech impediment as well.  When God asked Moshe Rabbeinu to return to Egypt to speak to Pharaoh and begin the redemption process, he responds, “לֹא אִישׁ דְּבָרִים אָנֹכִי/I am not a man of words.” (Shmos 4:10)  After the Torah was given, however, the pasuk says, “אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֵּר מִשֶׁה .../These are the words that Moshe spoke …” (Devarim 1:1)  How did Moshe change from a man with a speech impediment to one who could speak and explain the entire Torah to the nation?  The Midrash teaches us that after he merited receiving the Torah he was healed.[3]  In the exile Moshe Rabbeinu was not a man of words.  Moshe Rabbeinu understood that in the exile God’s influence was far from apparent.  But at the giving of the Torah, God’s leadership was clear for all to see.  It follows that Moshe Rabbeinu’s speech impediment, which symbolized God’s concealment, was healed. 

As we’ve said, the ten plagues removed God’s concealment from theעֲשָׂרָה מַאֲמָרוֹת/ten commands with which the world was created.  As we and the Egyptians became more aware of God with each plague, each aspect of nature represented by one of the ten commands was changed to an aspect of God’s דִבּוּר/leadership.  Finally, they were aware of God in all aspects of nature.  This is why the Chiddushei HaRim said that the ten commands which created the world changed to עֲשֶׂרֶת הַדִּבְּרוֹת/ten aspects of (God’s) leadership.

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[1] Zohar 3:269a

[2] Zohar 2:25b

[3] Devarim R. 1:1

Bo 5631 Fourth Ma'amar

“הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים .../This month shall be for you the beginning of the months …” (Shmos 12:2)  Establishing and maintaining a calendar is the first mitzvah that God commanded us as a nation.  God told this mitzvah to Moshe Rabbeinu as part of the preparation for the redemption.  Immediately following this mitzvah, God commanded us regarding the mitzvos of Pesach – the korban pesach, matzah and chametz.  Why, the Sfas Emes asks, is the mitzvah of sanctifying the new moon given here?  What is the connection between this mitzvah and the redemption?

The word חֹדֶשׁ/month, the Sfas Emes teaches, comes from the root חָדָשׁ/new.  The physical association with a moon that disappears and reappears once a month is obvious.  However, the Sfas Emes explains that there is a spiritual significance as well.  The new moon symbolizes renewal.  Renewal and novelty, originality and creativity are all spiritual attributes.  Indeed, Shlomo HaMelech taught us in Koheles (1:9), “... וְאֵין כָּל־חָדָשׁ תַּחַת הַשָׁמֶשׁ׃/… and there is nothing new under the sun,” implying that “above the sun” – in the spiritual realms novelty does exist. 

Change in the physical world is simply a manifestation of the spiritual.  God, of course, is the ultimate source.  God is the source of renewal as we say each morning in the first bracha before kri’as Shma, “הַמְחַדֵשׁ בְּטוּבֹו בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית/Who, in His goodness, renews each day continuously the works of the Creation.”  The way to tap in to novelty, creativity and originality, then, is by connecting to the spiritual from whence they originate.  When we recognize that everything is from God, we open ourselves to receiving novelty and renewal. 

The first time this happened was at the redemption from Egypt.  At that time it was clear to all that God is in control.  Our situation changed drastically due to His direct intervention.  Appropriately, at the time of the redemption God gave us the mitzvah of sanctifying the new moon which symbolizes renewal. 

On Shabbos, as well, there is renewal and novelty since on Shabbos there is a revelation of Godliness in the Creation.  The difference between Shabbos and Rosh Chodesh, though, is that God established Shabbos whereas He gave us the power to determine the beginning of each month.  In terms of renewal and novelty in the world, the aspect of revelation associated with the new month is dependent upon our faith.  Our belief that there is God-given life force in everything draws revelation and renewal into the world.  Chazal hint at this connection as well.[1]  God tells the angels that He and the angels will follow whatever the nation of Israel decides regarding establishing the new month, as the pasuk in Tehillim (57:3) says, “אֶקְרָא לֵא-לֹהִים עֶלְיוֹן לָאֵ-ל גֹּמֵר עָלָי/I will call to God Most High, to God who fulfills things for me.”  Just as the establishment of the new month is dependent upon us, so too, is the invoking of renewal and creativity in this world.

The aspect of revelation associated with Shabbos is independent of our faith.  It is God-given.[2]  When God gave us the mitzvah of sanctifying the new moon, He said, “הַחֹדֶשׁ הַזֶּה לָכֶם .../This month shall be for you …”  or according to what we’ve said, “This renewal is yours …”  Regarding the mitzvah of Shabbos, on the other hand, we find, “שַׁבָּת לה'/Shabbos is to God.”

We find this difference between Shabbos and Rosh Chodesh in the way that God related to Moshe Rabbeinu differently from the rest of the nation.  Rashi cites Chazal who teach us that God showed Moshe Rabbeinu the new moon.[3]  The significance for us is that Moshe Rabbeinu was on a level of recognition of God that went beyond faith.  Moshe Rabbeinu’s level of faith was akin to seeing.  We do not need to have faith that the sun is shining.  We see it shining.  This was Moshe Rabbeinu’s level of belief and this is what Chazal mean when they tell us that God showed Moshe Rabbeinu the new moon.  This level is given by God.  It is like Shabbos in this respect.  This is the reason that we mention Moshe Rabbeinu in the morning prayer on Shabbos, “יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקו/Moshe will be happy with the gift of his portion.” 

Moshe’s level of belief was like Shabbos, it was given to him just like Shabbos was given.  The nation’s level of belief was like the new moon.  It is in our power just like establishing the beginning of the month is in our power.  May we merit recognizing God in everything thus opening ourselves up to renewal, novelty, originality and creativity, attributes that can come only from Him.

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[1] Shmos R. 15:2

[2] Pesachim 117b – שַׁבָּת קְבִיעָא וְקַיָימָא

[3] Rashi on Shmos 12:2

Bo 5631 Second Ma'amar - Practical Application

This essay is based on Bo 5631 Second Ma’amar.  Clicking on the previous words will bring you to the ma’amar on the blog.

Even after seven plagues had decimated Egypt, Pharaoh’s resolve had not weakened.  On the one hand, the plagues were a clear indication that God was in control, a tremendous revelation.  On the other hand, why had the redemption not yet come?

The Midrash explains that the nation did not deserve to be redeemed because we had not yet forsaken idolatry.  In fact, we deserved to be destroyed.  Since we could not be redeemed on our own merit, God orchestrated a series of events which would be Pharaoh’s undoing.  Unless Pharaoh deserved to be destroyed more than we did the redemption would not have come. 

God therefore told Moshe at the beginning of the parsha, “... בֹּא אֶל־פַּרְעֹה כִּי־אֲנִי הִכְבַּדְתִּי אֶת־לִבּוֹ .../Come to Pharaoh for I have hardened his heart …”  In effect, God is telling Moshe not to be concerned that the redemption has not yet arrived.  “I am the one who has hardened Pharaoh’s heart for the good of the nation, in order to bring about the redemption.”

This is a powerful lesson for us.  Many is the time that we find ourselves in difficult situations.  We wonder why God is doing this to us?  Why are things not working out the way we expected them to?  Why is God not helping us?  The story of the plagues and Pharaoh’s hardened heart teaches us that God is always helping us.  He always has our best interests in mind.  Even if we do not understand it, we can understand that everything that happens to us is ultimately for our own benefit.

This is a difficult lesson to put into practice.  When we’re in the throes of a crisis, the last thing we want to hear is that this is good for us!  Usually, we’re trying to find the way out of the mess.  We are not interested in hearing someone’s “mussar”.  

And, of course, it’s important to be sensitive to a person’s pain even if it is ultimately for his benefit.  Many years ago a friend of mine was in a terrible car accident in which his mother died (lo aleinu).  He was driving and was also hurt and hospitalized.  One of the visitors told him that he needs to do teshuva. That’s a pretty extreme case of insensitivity. 

Because it is difficult to put into practice during a crisis, it is crucial to be prepared emotionally and spiritually before any crisis arises.  The way to prepare is to strengthen our faith that everything that happens to us is from God and that He always has our best interests in mind even if we don’t understand it.

How can we strengthen our faith?  Here is a technique that has worked for me.  During the course of your day, take note of everything that happens.  As events occur, say, “This is from Hashem.”  I know people who are constantly thanking God.  All day long, “Thank you Hashem!”  If, for example, you are driving and are stopped by a police officer, before even talking to him, say, “I know that this is a test of faith.  It is from you.  The cop is only your tool.”

Then, fortified with this idea that has become second nature, when a serious crisis arises, you are prepared for it.  You have the tools to cope with it.  And sometimes if we merit it, we even get to see the personal “redemption”.  Then all the pieces of the puzzle fall into place and we understand why things had to happen the way they did and how we benefited because of it.  Sometimes we don’t merit this and we take it on faith anyway.

May God help us to realize that everything that happens to us is from Him and for our benefit, that God wants only the best for each of us.  He wants us to succeed and experience Him.  May we merit it!

Bo 5631 Second Ma'amar

The seventh plague came and went and Pharaoh still could not bring himself to let us leave Egypt. Imagine the exasperation! God said that there would be a redemption with signs and wonders and yet, we were still in Egypt. Pharaoh was being obstinate. Where was the promised redemption?

The first Midrash on the parsha explains that the we did not deserve the redemption. God had made us His own and instead of embracing God we angered Him by not renouncing idol worship. For this we deserved to be destroyed. (see Yechezkel 20:5-9) God redeemed us so that Pharaoh would not say that God destroyed them because he was unable to redeem them. In order to redeem us in spite of ourselves, God caused Pharaoh to be obstinate. As a result of Pharaoh’s obstinacy we were redeemed.

This is the meaning of a pasuk in Mishlei, “ כובד אבן ונטל החול וכעס אויל כבד משניהם/A stone has weight and sand has mass, but the anger of a fool is heavier than both.” The beginning of this pasuk refers to the nation of Israel. The Hebrew for weight has the same root as the Hebrew for honor. God honored the nation of Israel. We angered God, though. The end of the pasuk refers to Pharaoh. We could not be redeemed immediately on our own merit. So, God arranged a series of events whereby Pharaoh’s obstinacy would be his own undoing.

God explains this to Moshe Rabeinu at the beginning of our parsha, “בא אל פרעה כי אני הכבדתי את לבו .../Go to Pharaoh for I have hardened his heart …” The situation in Egypt does not seem promising for the nation of Israel. Pharaoh shows no sign of weakening his resolve to keep the Jews even after seven terrible plagues. God tells Moshe not to despair and not be concerned for it is He who has hardened Pharaoh’s heart in order to be able to redeem the unworthy nation. What appears to be a cause for concern is actually the very thing that will permit the nation to be redeemed.

This is an important lesson for each of us when we find ourselves in a predicament and wonder where God is. Why isn’t He helping me? The lesson of Egypt teaches us not to despair in these situations. We can remember that God caused Pharaoh to be obstinate and continue the bondage in order to bring about the redemption. God is always helping us. In every situation He has our best interests in mind. Even if we do not understand how, we can understand that God arranges everything that happens to us for our own benefit.

Bo 5631 First Ma'amar

The Chidushei HaRim asks why it was necessary for God to bring specifically ten plagues upon the Egyptians. God could have accomplished His purpose with any number of plagues or with no plagues at all. Why ten? The Chidushei HaRim answers that the ten plagues removed God’s concealment from the ten commands with which the world was created and changed them fromעשרה מאמרות/ten commands to עשרת הדברות/ten commandments.

The Sfas Emes explains this enigmatic answer. God created the world withעשרה מאמרות/ten commands. These are stated clearly in the first chapter of Breishis. God constructed the Creation mechanism so that when He uttered the words of creation, the words themselves gave their creations existence. So, for example, when God said, “יהי אור/Let there be light,” those words gave existence to light. The life force behind everything in this world is those letters in the beginning of the Torah which describe the Creation. The letters are the means through which God extends His Will to create and continue the existence of the entire creation. This is a crucial concept. The Creation was not a one time act. It is a continuous.

Looking around us, though, it is not clear at all that the life force that gives everything existence is in the letters of these very commands. In fact, it is not obvious that there is a spiritual life force at all. The Godly life force in Creation is hidden. The purpose of the plagues that God wrought upon Egypt was to clearly reveal that the physical Creation owes its continuing existence to a Godly life force. It was to make it known that there is more to the world around us than our eyes perceive. Each plague revealed God in one aspect of the creation. Each plague removed a barrier preventing us from being aware of God in that aspect of nature referred to in one Creation מאמר/command. This is why God brought ten plagues upon the Egyptians; one plague for each of the ten commands by which God created the world.

What does the Chidushei HaRim mean, though, when he says that each מאמר/command changed to a דבור/utterance? The Chidushei HaRim is using a play on words. Although in Hebrew the root דבר/DBR means speech, in Aramaic it means leader. The Zohar uses this same play on words when it explains, “ודברת בם/You will speak about them.” The Zohar explains this as, “You will guide your actions according to the word of God.” דבור/Leadership symbolizes the revelation of God in the world. In the exile God’s truth is hidden. The Zohar describes this as the aspect of דבור/leadership being in exile.

We find this concept regarding Moshe Rabeinu’s speech impediment. When God asked Moshe Rabeinu to return to Egypt to speak to Pharaoh and begin the redemption process, he responds, “לא איש דברים אנכי/I am not a man of words.” When the Torah was given, however, the pasuk says, “אלה הדברים אשר דבר משה .../These are the words that Moshe spoke …” How did Moshe change from a man with a speech impediment to one who could speak and explain the entire Torah to the nation? The Midrash teaches us that after he merited receiving the Torah he was healed. In the exile Moshe Rabeinu was not a man of words. Moshe Rabeinu understood that in the exile God’s influence was far from apparent. But at the giving of the Torah, God’s leadership was clear for all to see. It follows that Moshe Rabeinu’s speech impediment, which symbolized God’s concealment, was healed.

As we’ve said, the ten plagues removed God’s concealment from theעשרה מאמרות/ten commands with which the world was created. As we and the Egyptians became more aware of God with each plague, each aspect of nature represented by one of the ten commands was changed to an aspect of God’s דבור/leadership. Finally, they were aware of God in all aspects of nature. This is why the Chidushei HaRim said that the ten commands which created the world changed to עשרת הדברות/ten aspects of (God’s) leadership.