Bo
 


Parshat Bo           6 Shevat 5766              February 4, 2006             Vol.15 No.19


In This Issue:

Ms. Rochi Lerner

Ari Leskowitz

Gavriel Metzger

Marc Poleyeff

Rabbi Chaim Jachter

 

 

The Hidden Meaning of the Plagues
by Ms. Rochi Lerner

We are all familiar with the abbreviation for the ten Makkot, plagues, devised by Rabi Yehuda: DeZaCh, ADaSh,BeAChaV. But is there more to this abbreviation than simply a mnemonic device, a memory aid? Rav Kook ZT”L suggests that Rabi Yehuda is communicating the very subtle and significant differences between the plagues. With each grouping of plagues, Hashem conveyed a distinct moral message to both the Egyptians and to Bnei Yisrael.
In Parshat Shemot, Pharaoh responded to Moshe and Aharon’s demands that he send out the people by exclaiming: “Who is God that I should listen to Him and release Am Yisrael? I do not know of God, and I also have no intention of freeing Israel!” (5:2). Rav Kook explains that Pharaoh raised three objections here. The first objection was “Who is God?” Pharaoh simply denied that He exists. The Midrash records that Pharaoh, despite an exhaustion literature search, could find no evidence for the God of Israel. The Egyptians worshipped idols, praying to visible and even tangible gods. They could not conceive of or admit the existence of an invisible God who had not made it into their record books. Furthermore, their notion of god did not cohere with Moshe’s claim that God had appeared to him and directed him to go to Pharaoh. The Egyptians believed in a god who resided in heaven and had no interaction with his subjects. The task of the believer was simply to appease the gods.
The purpose of the first grouping of Makot was to address this first objection. Hashem chose the Nile, which was worshipped by the Egyptians as a god, as the target. By changing into blood, the water of the Nile – the very lifeblood of Egypt – became a source of death and destruction. Thus began the first lesson: that God is connected to the physical world and does interact with his human subjects to teach them.
This lesson was further strengthened with the next plague, the frogs. The frogs pervaded the entire land of Egypt, entering into private homes and public spaces alike. This yet again reinforced the lesson that spirituality and true Divinity are ubiquitous, not simply relegated to rites and rituals that the idol-worshipping Egyptians practiced. Rav Breuer (of Washington Heights) ZT”L frequently commented that labeling Judaism a religion was misleading and inaccurate. Judaism is a way of life that governs our conduct in all spheres, both public and private. Moreover, Judaism is an equal-opportunity faith, open to all people irrespective of status. For the Egyptians, religion was reserved for the elite. By having the frogs attack all Egyptians equally, Hashem communicated the message of true nature of Divinity.
The third plague, the lice, completed the first lesson about the identity of the God of Israel. All of Egypt was struck with lice, a feat that could not be replicated by the sorcerers. They were incapable of creating such tiny creatures. With their failure came their admission; they were forced to concede, “This is the finger of God” (8:15). The first lesson was complete.
We then come to the next grouping of three plagues: ADaSh. These were in response to the second objection raised by Pharaoh: “Who is God that I should listen to Him and release Am Yisrael?” In Pharaoh’s worldview, there was no God of a specific group. God has no favorites. The idol worshipper conceives of his god as having no dominion over the world in any specific or defined manner, and therefore no nation can lay claim to god. For the Egyptians, there was no such thing as Hasgacha Pratit, God’s Divine providence over each and every individual. As such, the expression “God of the Jews” was a meaningless one.
Therefore, Hashem brought these three plagues to illustrate His unique and ongoing relationship with His people, the Jews. The plague of the wild beasts did not strike the Jews, nor did it affect the land of Goshen where the Jews resided. With this action, Hashem again communicated that He was involved in the world, overseeing each step, and monitoring the impact of His actions. His special relationship with the Jews was evidenced by the preferential treatment they received.
This message was further underscored with the next plague, Dever, the epidemic that struck the flocks of Egypt but spared all the Jewish livestock. Pharaoh, beginning to perceive the obvious, checked after the plague to see if any of the Jewish animals were affected: “Pharaoh sent a messenger, and he discovered that none of the Jewish animals had died” (9:7).
But Pharaoh, in his anger and his arrogance, could not back down and release Bnei Yisrael. Hashem then sent one more plague to drive home the fact of His Divine Providence, His Hasgacha Pratit. He sent the plague of boils to the Egyptians, a plague so severe that the magicians could not face Moshe. Their inability to face Moshe may have been the result of their weakened physical condition, or it may have been a function of their shame. The magicians were shamed at their hubris in pitting their witchcraft against God. They began to perceive the truth about the God of Bnei Yisrael – God does exist and He supervises and superintends His people, Am Yisrael. It is noteworthy that from this point onward we hear no further mention of the sorcerers.
As critical as it was for the Egyptians to learn this lesson, it was also a lesson made manifest for the Jews. In their victim posture, they needed to learn and perceive that their God did indeed exist. They needed to witness Hashem’s personal and ongoing relationship with them, and to begin to feel that Hashem could redeem them from Egypt. Psychologically traumatized by the many years of servitude and pain, they could begin to believe that Hashem could and would save them.
The last grouping of the plagues, BeAChaV, responded to Pharaoh’s third objection. Pharaoh would not accept the fact that the God of Israel who had this unique relationship with Bnei Yisrael had any power over Egypt, the mightiest nation at that time. How could the Egyptians have believed that they were more powerful than Hashem?
To understand their position, we must acknowledge that Egypt was the “superpower” of its day, the ancient equivalent to the United States, in its mastery of science, finance, arts and ethnology. No slave had ever escaped from Egypt, and they were capable of amazing engineering feats such as the construction of the pyramids. Who could or would contain them? It was certainly not to be this unseen and unknown God of their Jewish slaves. It was therefore necessary for Hashem to communicate a lesson to the Egyptians that would reverberate throughout the world. With the fall of the Egyptian empire came the perception of a Divinity that inspired Yitro and others to convert. With the final set of Makkot, Hashem intended to demonstrate once and for all that He was omnipotent, willing, ready and able to destroy Egypt.
The first of this group, hail, was designed to illustrate the singular power of Hashem. The hail was unique in that its center was fire, and it weighed more than any hail ever before. The Midrash explains that water and fire reached a truce in order to fulfill God’s will. This ability to contain opposites within one element was a clear demonstration of God’s might.
The plague of locusts reinforced the display of Hashem’s extraordinary powers. The locusts were everywhere in the land of Egypt, “unlike anything that had been seen before or that will ever be (10:14).” Hashem changed nature to show that He could, and that nothing exceeded his capacity.
Hashem took a similar tack in the next plague, darkness. The darkness was so thick that people could not see each other, move, or even stand up. This new type of darkness, foreign to all, again showed God’s unique ability to alter nature at will. Egypt would learn that He was all-powerful.
In the last plague, all three lessons were incorporated. The death of the first-borns of Egypt was to demonstrate that the God of Israel does exist, that He has an ongoing personal relationship with us, and that He is all-powerful. All the first-borns died, including the first-born of the slaves and the first-born of the animals. However, not one Jewish child died; “not even a dog will bark at them, so that you may see that Hashem distinguishes between Egypt and Israel (11:7).” This demonstration of raw power finally overcame Pharaoh’s resistance. Pharaoh now perceived God’s existence, His Divine Providence, and His omnipotence. At last he was ready to let Bnei Yisrael go.
These lessons were intended for the Jewish people as well. They needed to shed their slave mentality, to emerge from the victim posture, ready to become a Holy Nation with a destiny, the Torah, and the land of Israel. To do so, they had to understand each of the lessons that the Egyptians were taught. With this understanding, they could finally escape the tyranny of their Egyptian masters.
In our age of extraordinary natural events and changes in the world’s power structure, we would do well to remember and relearn these lessons. Hashem exists, we are His Chosen People, and He can readily change nature as evidenced by the tsunami and Hurricane Katrina. In so doing, we may move from feeling afraid and victimized to feeling empowered.

When God Strikes, Dogs Don’t Bark
by Ari Leskowitz

“But against all the Children of Israel, no dog shall whet its tongue, against neither man nor beast, so that you shall know that Hashem will have differentiated between Egypt and Israel” (11:7). How does the silence of the dogs tell us that “Hashem has differentiated between Egypt and Israel?”
Chazal say on Bava Kamma 60b that when the Angel of Death strikes, the dogs cry out. Yet on the night of the tenth plague, no dog even “whet its tongue!” Evidently, Hashem Himself, not the Angel of Death, killed the Egyptian firstborns.
Hashem said that He Himself would kill the firstborns without a messenger. It is said that the best way for a person to die is to have Hashem Himself remove his soul without any intermediaries. We see that despite what the Egyptians did to Bnei Yisrael, Hashem still gave the firstborns the best death that could be given. We should remember this as an example of the great mercy people should have for their enemies. Just as Hashem gave the firstborns a merciful death, we should have mercy on our own enemies.
-Adapted from a Dvar Torah by Chatam Sofer

Be the Moon
by Gavriel Metzger

Parshat Bo contains the first Mitzvah ever to grace the collective ears of Bnei Yisrael, namely the Mitzvah of Rosh Chodesh. Hashem tells His people, “HaChodesh HaZeh Lachem Rosh Chodashim,” “This month is for you the first of the months” (12:2), and commands them to declare a new month for every lunar cycle. Leaving aside the much-discussed question of why the Torah does not start with this first Mitzvah, another readily apparent question falls into place: why follow the moon? Isn’t the sun the most dominant and prominent celestial object, supplying warmth and playing a vital role for all human survival?
In fact, many Meforshim offer explanations for this perplexing difficulty. In one of the most famous interpretations, the Midrash offers an amazing answer, saying that the lunar cycle represents the history and collective personality of Bnei Yisrael. The Midrash observes that the moon goes through an interesting cycle every month. It becomes something magnificent and complete during mid-month, but then slowly edges its way to nothingness – and just when it seems it is gone, the moon pops out once more for a new cycle around. So, too, Am Yisrael reach their peak at certain points in history, gaining the awe and respect of the entire world. But then catastrophe strikes, and Bnei Yisrael are slowly reduced to ashes, turmoil, and despair, leaving their enemies confident of a final victory. However, just when all hope is gone and the going gets tough, the Jewish people miraculously rise up and conquer their foes, and regain power once again.
The Sefat Emet explains that the choice of the moon over the sun is based on the times of appearance of each extraterrestrial body. Just like the moon, Bnei Yisrael always exist, are present during both day and night, and illuminate the world even during its darkest hours. Conversely, the various Nochri nations, like the sun, are around only for select times and cannot support the needs of the entire world for twenty-four hours.
The Rim offers an extremely interesting answer, citing the verse from Kohelet (1:9) that states, “Ein Kol Chadash Tachat HaShamesh,” “There is nothing new under the sun.” The Rim notes that this is a perfect reason to choose the moon over the sun. Like the sun itself, the entire physical world and nature under the sun rarely make any substantial advancements or accomplishments. Therefore, in order to represent the “LeMaalah-Min-HaTeva” nation of Am Yisrael, Hashem chose the moon which, unlike the sun, does grow and make changes. Only the moon would be able to facilitate the great wonders and innovations which would occur to Bnei Yisrael.

Darker than Dark
by Marc Poleyeff

In this week’s Parsha, the Torah describes the final three plagues: locusts, darkness, and the annihilation of Egyptian firstborns. The second of these three, though it may seem simple, teaches an interesting lesson. The Torah writes, “Vayomer Hashem El Moshe, Neteih Yadcha El HaShamayim Vihi Choshech Al Eretz Miztrayim, VeYamesh Choshech,” “Hashem said to Moshe, ‘Stretch out your hand towards the heavens, and there will be darkness upon the land of Egypt, and the darkness will become darker’” (10:21). Rashi cites a Midrashic explanation of this Pasuk that this darkness would be “darker” than the ordinary darkness of the night. He seems to be referring to the fact that although on a regular night the moon and stars would give light, these sources of light would be hidden during Makkat Choshech. It would be absolute darkness – very detrimental, but physical only.
The Chidushei HaRim adds a different dimension to this Choshech. As a result of the extreme darkness, the Torah records, “Lo Ra’u Ish Et Achiv VeLo Kamu Ish MiTachtav Sheloshet Yamim,” “No [Egyptian] man could see his brother nor could anyone rise from his place for a three day period” (10:23). The Chidushei HaRim suggests that this Pasuk refers to another sort of Choshech, even worse than the harsh physical darkness: social darkness. He writes, “The worst type of darkness is [a figurative one,] in which a person refuses to see his friend in his pain and to give him help.” One who demonstrates this behavior, according to the Torah, cannot rise himself from his own place; he becomes frozen and immobilized as a punishment for his social “darkness.”
One might think that none of Bnei Yisrael suffered from this darkness, since the Torah states two Pesukim later (10:23), “Ulchol Bnei Yisrael Hayah Or BeMoshevotam,” “And for all of Bnei Yisrael there was light in their dwellings.” However, the Midrash states this was only the case for those members of Bnei Yisrael who remained faithful to their heritage. Based on the Mechilta, Rashi notes in next week’s Parsha (commenting on 13:18) that only twenty percent of Bnei Yisrael ultimately left Mitzrayim. Four out of every five Jews died in Makkat Choshech’s three days of “Afeilah,” utter blackness. Because they were already assimilated, Makkat Choshech treated these Jews like Egyptians, inflicting physical and social Choshech on them. Apparently, Bnei Yisrael were not immune to the forces of this Choshech that struck Mitzrayim.
One lesson of Makkat Choshech, then, is clear. All of us can be bothered by physical darkness. However, a much more important thing to avoid is social darkness, holding back our hands from helping fellow Jews. It is a fundamental principle of both Torah SheBiChtav and Torah SheBeAl Peh that Jews must aid each other. If we do not show such concern, we lose the ability even to help ourselves. May be Zocheh to see a society in which Jews do not create Choshech, but rather societal light, always lending a hand to fellow Jews in need.


Staff at time of publication:

Editors-in-Chief: Ariel Caplan, Jesse Dunietz
Managing Editors: Etan Bluman, Roni Kaplan
Publication Managers: Josh Markovic, Gavriel Metzger
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Staff: David Gross, Shmuel Reece, Dov Rossman, Chaim Strassman, Yitzchak Richmond, Josh Rubin
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