The Sicknesses of Egypt

After the Jewish people crossed the Red Sea, Moshe Rabbeinu made a promise to the Jewish people. It is a simple formula that if followed, will bring good health and peace of mind.

He simply told them that if they shall surely listen to the voice of G-d, and you shall act in a manner that will be pleasing to Him, and you will listen to the Mitzvot, and observe the commandments that have no apparent reason, all of the sicknesses that were placed in Egypt, will not be placed on you. It ends with the words, that Hashem is the true healer.

When Moshe spoke of the “sicknesses of Egypt,” he was not only referring to physical ailments. He was also speaking of the social ills that plagued Egypt. It was a place of immorality and decadence, like nowhere else in the world.

If we want to be immune from the meaningless pursuits of others towards materialism and self gratification; If we want to protect ourselves of the contagious nonsense of values based on “feeling good,” and doing whatever “makes you happy; then follow the path of holiness.

Do what is upright and pleasing in the eyes of Hashem. Diligently follow all of His commandments. Develop a closeness with Him and recognize that we are meant to be His faithful servants.

If we can do this, we will not fall in the way of the Egyptians. Our lives will be meaningful and we will have a healthy perspective on life. We will have peace of mind and contentment that cannot be attained by any other pursuit in this world.

The Exodus

The details of the exodus from Egypt, was filled with drama. There was the great excitement of finally being released from bondage after 210 years. The Jewish people left with great haste and did not have time to allow their dough to rise. They ate unleavened bread, known as Matza.

They also fulfilled the promise that Hashem made to Avraham Avinu. They received kind of reparations from the Egyptians, so that they left with great wealth.

They could have taken the short journey to Israel, but were led in a circuitous path by the “clouds of glory,” towards the desert. They even looked as though they were backtracking towards Egypt. This was done for three reasons according to the Alshich. They were not ready to fight a war with the Philistines. It was a way to deflect Pharoah’s pursuit. And it was necessary to go in the direction of the Red Sea, so that the Egyptians would receive their just punishment.

It was necessary that there be one final supernatural event that would demonstrate to the entire world that there was only one true G-d in the world.

The Midrash says that when the Red Sea split, all the waters in the world, also divided. The Kuzari pointed out that it is remarkable that this event of the splitting of the Red Sea, is not disputed by Christians or Muslims.

We remind ourselves of this great event as we recite אז ישיר, in our daily morning prayers.

We officially began as a nation in Egypt when the Hand of G-d was revealed in a glorious fashion. No other religion can make such a claim.

Finding Yosef’s Remains

Parshat Beshalach tells the exciting story of the exodus from Egypt. In the third Pasuk of the Parsha, we are told that Moshe took the bones of Yosef with him, as they left Egypt.

Many have commented on the timeliness of this verse, with the miraculous recovery of the remains of the last hostage in Gaza, Ron Gvili. We believe that there are no coincidences, and everything is part of a Divine plan.

In Yosef’s case, the Egyptians held Yosef’s remain “hostage,” thinking that as long as his remains were hidden, the Jewish people would never leave Egypt.

They placed Yosef in a sarcophagus, a stone coffin, somewhere in the Nile. There are two versions that explain how Moshe was able to locate the remains.

The first involves Serach Bat Asher, who was among the seventy Jews that originally went down to Egypt with Yakov Avinu. She was still alive when the Jews left Egypt, which meant that she was more than 200 years old!

She kept the secret during that entire time of where Yosef was hidden. At the proper time, she revealed these details to Moshe.

The second explanation is that there were certain “magic words,” that were given to Moshe that were known from Yosef’s time. These words, פקוד יפקוד, “He will remember,” served two purposes. The first was that when Moshe said them, the people knew that this was a sign that he was the true redeemer. The second time he said פקוד יפקוד, the remains of Yosef floated to the top of the Nile.

As Jews, it is clear that we are a people that cherish every human life, living or dead. The promise to Yosef that his remains, and those of his brothers, that they be buried in Israel was fulfilled, just as we have witnessed this in our time.

Egypt Twice Daily

The story of the exodus from Egypt is mentioned twice daily in our prayers. The Rabbis inserted the chapter discussing Tzitzit in the nighttime Shema because of the mention of יציאת מצרים, the exodus from Egypt.

We recite this reference in the Haggadah when we quote the verse that tells us to remember Egypt, all the days of our lives. This includes morning and evening.

The reason why this is so important is because it reminds us of the time when Hashem revealed Himself with open miracles. No other nation or religion, began with such signs and wonders, as witnessed by our ancestors.

It was also a lesson about the nature of G-d. He only acts with outward miracles when our survival is at stake. Otherwise, He acts in a more subtle or secret manner. The miracles are still there, but we need to open our eyes to recognize them.

It is interesting to note that one of the Messianic prophecies was that the miracles that we will witness in the future, will make the miracles of Egypt look very small.

We will praise Hashem for those miracles that will “come from the North,” rather than the miracles of Egypt. We are living in miraculous times. The events of the last two years demonstrate this.

We will continue to mention the exodus from Egypt twice daily. But our responsibility is to acknowledge all present miracles just as we acknowledge the miracles of the past. Hashem will not sleep or slumber. He will always protect His children, Israel forever and ever.

The First Seder

The Jewish people in Egypt celebrated the first Passover Seder. They ate Matza and bitter herbs, and celebrated their freedom that was to take place the next day.

The Seder was established as one of the most significant days in the Jewish calendar. It was meant to be an evening of affirmation of our unique history, and the miracle of survival.

The focus of the evening was the children and encouraging them to ask questions. The Torah itself hinted to the fact that there are different kinds of children that have different needs and backgrounds.

It was the task of the leader of the Seder to find a way to get the less interested child involved in the events of the evening. The Haggadah describes these children in terms of the “four sons.”

All of this points to the importance of presenting Judaism not only to our children, but to all Jews, in the most appealing fashion. We need to find a way to inspire the uninspired.

Students who have complained about what did not appeal to them about Judaism, often shared one important point of what was missing. They claimed that they had not met even one saintly or pious Jew that they could emulate.

This would have put many of their concerns to rest. If they could connect with even one beautiful Jew that exuded warmth and kindness, it would make all of the difference in the world.

This shows how parents and teachers should be so careful to become role models for others to see. It isn’t the preaching that is going to effect change. It is showing by our actions how Judaism helps us to be more spiritual and find happiness and meaning.

The Seder is the learning tool to help teach about our great heroes of the past. It comes with the hope that we will emulate their path, just as we emulate the great heroes of today.

The Tefillin

There is a connection between the Mitzva of putting on Tefillin, and the exodus from Egypt. The Tefillin contain four chapters from the Torah.

The first two chapters are the same two chapters as those found in the Shema. They are an acknowledgement of the Oneness of G-d and the consequences if one does not observe G-d’s commandments.

The third and fourth chapters that speak of being brought to the land, and the sanctification of the first born of Jewish males and their first born animals, end with the command to place them as “a sign upon their hands, and frontless between your eyes.”

The Tefillin was meant to remind us that the Torah shall be in our mouths. It was also to serve as a reminder that Hashem took us out of Egypt with a “strong hand.”

We see that when one wraps himself with the Tefillin, he is creating a special bond with Hashem. He ties the straps so that G-d’s holy name is bound on his body.

When one does this particular Mitzva, he feels elevated. He is affirming his belief in Hashem and recognizes His greatness when He took us out of Egypt.

The Tefillin might be the most prized possession of an observant Jew. He senses the need for this method of attaching himself to the G-d that is One and took us out of Egypt, every day of the week other than Shabbat.

The Korban Pesach

There were many details given in the Torah regarding the offering of the Korban Pesach. A lamb was taken on the tenth day of Nissan and was tied to the bed posts. It was an act of defiance as it was a declaration to the Egyptians that the animal they worshipped, would be slaughtered four days later, and would be eaten at the Seder on the night of the fifteenth.

There would be groupings of families who would gather together at their Seder and partake of the roasted meat of this sacrifice. It was eaten together with bitter herbs, to show that it was being consumed for the sake of the Mitzva, and not for pleasure.

It was also accompanied with the obligation to tell the Pesach story.

We were to acknowledge the way that we were redeemed, after suffering the humiliation of being slaves in Egypt. Now we were free men and fulfilling the Mitzva of eating of the flesh of the Korban Pesach.

This Mitzva was observed throughout all of the years that the Mishkan or Temple were standing. Its fulfillment represented that we understood our unique role in the world, of teaching all that is right and sacred in the eyes of G-d. The Korban Pesach carried this message, which made it the most unique of all of the sacrifices.

The Last Three Plagues

Parshat Bo gives a description of the last three of the Ten Plagues. These were locusts, darkness, and the death of the first born sons.

The Alshich explained that each subsequent plague, was designed to elevate the Jewish people, and prepare them for the Revelation on Mount Sinai.

The locusts brought utter devastation to anything that grew in Egypt. The hand of G-d was seen by this devastating plague.

The darkness that was witnessed was unlike anything ever seen. It was also meant to weed out the four fifths of the Jewish people who were not worthy of leaving Egypt. They were killed during this plague so that the Egyptians would not see.

The killing of the first born was accompanied with the observance of the very first Seder in Egypt. The Angel of Death was unable to discern between the righteous and the wicked. Therefore, the Jews were asked to paint their doorposts with the blood of the lamb, that was offered as the Korban Pesach.

Jews were involved with circumcision and the Pesach sacrifice that made them worthy of leaving Egypt.

A people that were beaten down as slaves, were in the process of elevation to a level of Adam before the sin of the Garden of Eden.

These last three plagues and the instructions that came with them, gave a loud and clear message. The G-d of Israel is the One true G-d, and He alone is worthy of worship.

Taking the Leap

The Alshich describes a certain torment that Pharoah went through as he was faced with dealing with the last few plagues.

Each time he recognized that he needed to accept the inevitable. He was thoroughly defeated and the great superpower that was Egypt, would never be the same. The G-d of Israel was the One true G-d.

Moshe Rabbeinu was frustrated when he saw this. It did not make him happy to destroy Pharoah, no matter how evil he was. A truly righteous person does not wish for the downfall of his adversary. But he wishes that he be able to see the truth and repent.

Pharoah’s behavior is indicative of the behavior of many who wish they could change for the good, but do not have the inner strength to do so.

I have witnessed this process with so many people on their path towards becoming observant Jews. Their biggest obstacle is to be able to take that leap towards leaving the secular world, for the world of holiness.

There are so many doubts and uncertainties. They question themselves wondering if their motives are pure. And they ask themselves if they will have the determination to be unwavering in their new commitment.

Pharoah failed to meet these challenges because his evil was so deep. But the Baal Teshuva generally succeeds. He has Hashem’s help as he doesn’t have to worry about his heart being hardened.

Arrogance of Afflicting Nations

A question is asked regarding the Egyptian people. If it was predestined that the Jewish people were meant to be slaves, why were they punished so severely?

Avraham Avinu was already told that his children would be strangers in a strange land. They would be enslaved and tortured, but afterwards they would leave with great wealth.

The answer that is given is that despite the fact that this was Hashem’s plan, they afflicted us with too much enthusiasm. That is why they deserved to be punished.

Similarly, we see this in future exiles. The Jews were warned that if they did not behave, they would be punished by neighboring nations.

When this came to pass, Hashem would remark that as much as the Jewish people had rebelled and were worthy of punishment, the arrogance of the afflicting nations, angered Him more.

They foolishly believed that it was their strength and the strength of their hands, that brought them to victory over the Jewish people.

This arrogance angered Hashem even more to the point that these nations would perish completely, while the Jewish people would return to G-d.

We must remember that Hashem is really the G-d of justice. In the end, truth will reign supreme, and everyone will get exactly what they deserve in the end. This is the day when Hashem will be One and his name will be One.

Secret To Aliya

The Chidushei Harim makes an interesting observation about the redemption from Egypt, and other future redemptions.

He bases this observation on the words of the Torah that state, “And I will take you from the sufferings of Egypt.” The word used to express this suffering is סבלות which comes from the word, סובל, which means “to tolerate.”

The idea here is that Hashem will be able to redeem the Jewish people when they can no longer tolerate living in Egypt. As long as the Jew believes that he could tolerate the Galut, and believes that things aren’t so bad, it is a sign that they are not ready for redemption.

This is what the Jews of Egypt are being told. When you find life in Egypt impossible to bear, and you are sick and tired of being in Galut, that is the sign that you are ready to be taken to the Promised Land.

It is remarkable how history repeats itself and must be studied. The signs are becoming more and more obvious that Jews are no longer welcome in most places in the world. But as long as Jews are in denial, (In Egypt, the Jews lived near the Nile. Today they live in “denial.”) they will not merit being able to leave with dignity, and come home to Eretz Yisrael.

Halacha Worship

A very common complaint against the practice of traditional Judaism, is the over emphasis of Halacha. Students wonder why they are not being taught subjects that inspire, rather than being bombarded with detailed Jewish Law, that might only be stringencies at best.

I am fully aware and appreciate the importance of observing the Torah down to its last detail. But something has changed in recent years, where there is even a kind of “Halacha worship.”

The Messilat Yesharim explains that the observance of Halacha is meant to be the “means” towards achieving the desired end of “delighting with the closeness of Hashem.”

Many people have taken things to far by “worshipping the law,” rather than worshipping G-d. Many students have expressed that this overemphasis of Halacha, has been a major “turn off” to them.

Judaism needs to be taught in its totality, and it must be taught in a way that inspires. People need to feel the beauty of Shabbat by experiencing it, rather than focusing on all of the things we are not allowed to do on the holiest day of the week.

Perhaps the importance of Halacha could be appreciated when it is understood in the context of Jewish History. It is very likely that we survived as a people during our long and bitter exile, because the Halachic system was cherished and observed during our darkest times.

Inspiration can also come by learning more about our Jewish heroes throughout our history. Similarly, stories of incredibly righteous and pious Jews can bring about such inspiration.

The observance of Halacha is of great importance. The worship of Halacha and stuffing it down people’s throats has a very opposite and negative effect. Educators need to wake up and inspire their students before they lose them, G-d forbid.

Pharoah’s Mistake

The biggest mistake Pharoah made in the entire story of the exodus from Egypt, was the question that he would deeply regret.

He arrogantly asked, “Who is Hashem that I should listen to Him and let this people go?” When someone asks such a foolish question, he will be taught in a way that he would never dare ask such a question.

Each plague is surrounded with the purpose as to why this plague fell upon Egypt. It was in order that “they will know that I am G-d.”

In other words, these supernatural plagues were meant to make it clear that there is only one true G-d in the world. The history of the world never witnessed such a phenomenon where one nation was taken from the clutches of another nation as was witnessed in Egypt.

Throughout history there were many arrogant leaders who believed that they were all powerful and invincible. All of them rose, but all of them fell.

Titus was an example of one who believed he could challenge Hashem in battle. He said that he was willing to acknowledge that Hashem had power on the sea, but he doubted if He had such power on land. The challenge ended very quickly when Hashem sent a gnat up his nose that tormented him for a long period of time. He couldn’t even overcome a small insect.

The last line of the famous movie, “The Ten Commandments” ended with Yul Brynner, who played Pharoah, saying the simple words, “The G-d of Moses, is G-d!”

The world needs to learn this lesson that Pharoah learned the hard way. If they don’t recognize that the G-d of Israel is the One who rules the world, they will recognize it sooner or later. It will be much more pleasant for them, if they recognize this sooner, rather than later.

“Hakarat Hatov” and Entitlement

Parshat Va’era gives a description of the first seven of the Ten Plagues. There is a subtle but important message within this description.

We learn the concept of “Hakarot Hatov.” This refers to the obligation to recognize the good that was done to us. We must never forget to appreciate an act of kindness that was done for us by another individual.

The Parsha taught this concept even in connection with inanimate objects. Moshe was saved as a baby when placed in a basket in the Nile. He was not allowed to smite the Nile during the plague of “blood.” He was not allowed to smite the sand that brought the lice, for the sand helped him hide the Egyptian that he killed.

This is a clear warning that “entitlement” or מגיע לי, “I have it coming to me,” is a very incorrect way of viewing the world. Nobody owes us anything.

The Orchot Tzaddikim even mentions that a gift received from parents or relatives, is really a gift from Hashem. These relatives are acting as messengers of G-d.

We must appreciate everything we have and not take anything for granted. “Hakarot Hatov” is an attribute that we all need to acquire. It will help us view the world in a better light, and it will help give us much more joy and peace of mind.

Hashem’s Reassurance To Moshe

Parshat Va’era begins with a conversation between Moshe Rabbeinu and Hashem, where Moshe needed assurances as to how the redemption from Egypt was to transpire.

He understood that the Hashem can act with His attribute of mercy, known as רחמים, or He would act with the attribute of judgement, known as דין.

We see this expressed when different names of Hashem were used. The name spelled and pronounced as “A-d-o-n-a-i” reflects the attribute of mercy. The name, “Elokim” reflected the attribute of judgement.

Moshe was confused because his first visit with Pharoah didn’t go very well. The Jewish slaves had to work even harder by gathering straw to make their bricks.

Hashem needed to set the record straight by simply saying, אני ה׳, “I will act as the G-d of mercy.” He reminded Moshe of his covenant with the Patriarchs, Avraham, Yitzchak, and Yakov. And he reminded him that He heard the cries of His people.

He then gave Moshe the four promises of redemption and how the Jews would be taken out with “a strong hand and outstretched arm.”

This dialogue is meant to serve as a personal reminder to all of us. We are often faced with challenges and difficulties that might seem insurmountable. We must not forget that if we reach out to Hashem in sincere prayer, we will be answered. He is the “G-d of mercy” who will answer us when we call out to Him in truth and humility.

Brotherly Love

One of the more incidental but beautiful stories, connected with the exodus from Egypt, is the special relationship between Moshe and Aharon.

When Hashem instructs Moshe to go down to Egypt, he is told that Aharon will greet him with great joy. There was never any jealousy between them.

Aharon didn’t mind that his younger brother of three years, would surpass him, and become the leader of Israel. And Moshe was happy to give over some of the glory to Aharon. He allowed him to be his spokesman, and he eventually became the Kohein Hagadol, the High Priest.

Their relationship is referred to as איש אחד בלב אחד, “as one man of one heart.” They truly had the ideal relationship of two loving brothers.

Perhaps this story should be more publicized. In so many situations, whether with family or friends, relationships are ruined because of petty jealousies. People don’t learn how to be genuinely happy for their loved ones.

This is a major component of what we call עבודת נפש, working on our souls. It begins with learning to be grateful with our own lot, and not looking at what others have. There are always going to be people that have more than us, but most likely many more that have less than us.

If we genuinely care about those around us, it should make us happy to see these people succeed. This was what the relationship of Moshe and Aharon was meant to teach us. We must learn their lesson and emulate it.

The Emergence of Moshe Rabbeinu

We are first introduced to our greatest leader, Moshe Rabbeinu, in Parshat Shemot. We learn of his unique upbringing and how he rose to be the head of the Jewish people.

The Midrash tells us that his older sister of five years, Miriam, knew that her little brother would be the savior. He was born circumcised and the house was filled with light from the moment he came into the world.

Even though he grew up in Pharoah’s house, he was not able to tolerate the injustices done to the slaves. He was prepared to even kill an Egyptian in order to save the downtrodden.

He was a very sensitive shepherd, and often carried his tired little sheep on his shoulders. Hashem recognized that Moshe was worthy of leading Hashem’s flock into the Promised Land.

We see his great humility as he argued with G-d for seven days, insisting that he was not the right man for the job.

He was shown certain attributes of Hashem during those seven days. He was never seeking honor or glory. He recognized the vulnerability of man and the need for dependence on Hashem.

The greatness of Moshe was primarily attributed to his humility. No matter what miracles he performed, or that he survived forty days on Mount Sinai without bread and water, and remained humble. He understood that despite the greatest achievements man has ever known, he was only a man, and nothing close to Hashem’s essence. If we understand this, it will allow us to achieve humility, and follow in the footsteps of the greatest man that ever lived.

The Power of the Rabbis

There is a concept in Jewish Law called, הפקר בית דין הפקר, meaning that the Jewish courts were given the rights to declare property ownerless.

It is similar to the idea of “eminent domain” in American law.

The idea behind this concept is that it was necessary that all monetary matters were under the jurisdiction of the Jewish courts. Without this, the courts would be weak and they would have difficulty in enforcing monetary laws. It was for the good of society.

This also created leverage in enforcing court decisions. If they ruled that someone was owed money, they could confiscate the property of the one holding the debt.

There are two sources in Scriptures that are the source for this rule. In the Book of Ezra, he warns the general population that if they do not join him on his journey to Israel within three days, their property would be confiscated. Ezra had the power to this as he was also motivated to stop intermarriage.

The second source came from Joshua and his distribution of the Land of Israel to the respective tribes. The heads of the tribes were given the authority to allocate the land as they saw fit.

There could be no argument because they carried the rights for such distributions. It is important to note that this was not a random right decided by individuals. It represented a right that was G-d given in order to improve society and maintain its stability.

The Danger of Being Too Comfortable

The slavery in Egypt taught us a remarkable trait of the Jewish people. The Torah says, “The more they afflicted us, the more we multiplied and burst forth.”

Difficulties and hardships somehow managed to bring out the best in us. We were motivated with the struggle for survival. It has been said that the Nobel Prizes won by Jews, often took place in less than ideal situations.

The negative side of being comfortable, is that it leads to complacency and a more lax attitude towards religious observance.

The Rabbis gave a strong warning when they said, “A man has a tendency to rebel against G-d when he is full.” They were speaking of when there are no financial worries and family members are pretty healthy, they forget the need to give constant gratitude to Hashem.

This was Moshe Rabbeinu’s warning to the people before he died. He foresaw a time when beautiful houses will be built, filled with plenty, and life will be peaceful. In such times, we must not forget that all of the abundance comes from Him.

When times are tough, Jews wake up and turn to Hashem in prayer. They are motivated to push forward and survive. We must find a way to stay motivated and thrive, in good times and in bad times.

The Jewish Problem

The Torah describes how Pharoah realized that he had to deal with the “Jewish problem.” He saw the incredible rate of growth of the population and he noticed that there was something unique about this nation.

The Alshich elaborates on this point and was more specific as to exactly what Pharoah saw. He saw a people that possessed national unity. They were supported in a supernatural manner. They were a highly intelligent people, and they possessed superior physical strength.

He spoke to his advisors and was concerned that he may not be able to rely on their loyalty. Perhaps Egypt will be attacked by another nation, and the Jews will join the enemy.

Pharoah came up with his solution of הבה נתחכמה, “Let us be wise with them.” According to some opinions, his transition of enslaving the Jewish people was gradual. He was very methodical in getting the Jews to work for him, and later mistreat them with cruel slavery.

There are many parallels in history where Jews lived peacefully in a particular place, and gradually the attitudes changed until it was clear that they were not wanted,

Their stay ultimately ended in persecution and expulsion, and in some cases, even annihilation.

We must learn the lessons of history. We are guests everywhere we live, except for Israel. We must never allow ourselves to become part of “the Jewish problem.