Parshas Bo
The End
וַיֹּ֤אמֶר ה' אֶל־משֶׁ֔ה בֹּ֖א אֶל־פַּרְעֹ֑ה כִּֽי־אֲנִ֞י הִכְבַּ֤דְתִּי אֶת־לִבּוֹ֙ וְאֶת־לֵ֣ב עֲבָדָ֔יו לְמַ֗עַן שִׁתִ֛י אֹֽתֹתַ֥י אֵ֖לֶּה בְּקִרְבּֽוֹ
וּלְמַ֡עַן תְּסַפֵּר֩ בְּאָזְנֵ֨י בִנְךָ֜ וּבֶן־בִּנְךָ֗ אֵ֣ת אֲשֶׁ֤ר הִתְעַלַּ֨לְתִּי֙ בְּמִצְרַ֔יִם וְאֶת־אֹֽתֹתַ֖י אֲשֶׁר־שַׂ֣מְתִּי בָ֑ם וִֽידַעְתֶּ֖ם כִּֽי־אֲנִ֥י ה'
The Lord said to Moses: "Come to Pharaoh, for I have hardened his heart and the heart of his servants, in order that I may place these signs of Mine in his midst. and in order that you tell into the ears of your son and your son's son how I made a mockery of the Egyptians, and [that you tell of] My signs that I placed in them, and you will know that I am the Lord." (Shemos 10:1-2)
This week was the yartzeit of the Sefas Emes and the R’ Menachem Shlomo from Kaalov. They both have beautiful explanations of this pasuk and the process of Moshe coming to Pharoah and perhaps their insights can be woven together to provide an important lesson in Avodas Hashem.
Throughout the Sefas Emes this week, the Rebbe focuses on the idea that this moment reinforces the concept that even the pain in our lives occurs with Hashgacha Pratis and that we will eventually realize that our suffering leads to a good and positive outcome that could not have been achieved otherwise.
The Midrash (Shemos Rabba 13:1) explains that the hardening Pharoah’s heart was a prerequisite for the geulah. The redemption could not have happened without this process. However, in the moment, when Pharaoh continued to reject Moshe’s requests, the yidden could have felt discouraged. Their situation could have seemed hopeless. They could have felt like they were facing an insurmountable challenge and that their geulah would never arrive.
However, everything in this world unfolds with Divine intervention and precision; with Hashgacha Pratis. The challenges, the darkness, the hardships, are all elements of that Divine Design. The yidden need to have emunah that even life’s obstacles are Hashem’s Will. They are part of the plan and, therefore, without even the slightest doubt, they are for our good in the end. Life’s difficulties and pains for a purpose.
Here, Hashem explicit told Moshe that this challenge, Pharoah’s stubbornness, is the result of Hashgacha Pratis: for I have hardened his heart. And, in the end, it was this precise difficulty that created the foundation for the geulah and Yetzias Mitzrayim, as the Midrash (ibid) taught.
There is a phrase based on Midrashim that we say in Lecha Dodi: סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה-the end deed was first in thought. The Seforim HaKedoshim explain this concept in many ways. One of them is that the outcome, the deed, what happens in the end, reveals the original intention, the first thought. Hashem only wants to flood this word with kindness, brachos, good things. That is His sole intention. However, at times, there are challenges, suffering and pain, in the world and in our own lives. There are successes and failures. In the end, however, we will realize that struggle itself led to something positive and good in the end. The outcome of everything in our lives, the good and the bad, will all eventually all demonstrate that they were merely mechanisms for the expression of Hashem’s intention to infuse light and goodness into this world.
Moshe went to Pharoah knowing that he was facing an incredible challenge that existed by Hashem’s design. Yet, he went faithfully to do his part armed with the understanding and realization that something good with be the outcome of this moment of distress. And, it was this very moment that warranted the geulah for the yidden.
Possibly this is why Hashem used the term בֹּ֖א -come and not “go”. This word is the first two letters of the Aleph Beis in reverse, a Beis and then a Aelph. The outcome, the realization that comes second, in the end, reveals what the original intention was, the Aleph. סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה-the end deed was first in thought. Hashem was alluding to Moshe that when he faces this challenge, he needs to hold tight to the emunah that the end, the outcome, the Beis, will reveal Hashem’s original and only intention of flooding the world with goodness, that initial thought, the Aleph.
The Kaalover Rebbe, zt”l, noted that the name Pharoah (פרעה) in Hebrew is the gematria of the word מַחֲשָׁבָה. And the last letters of the words הִכְבַּ֤דְתִּי אֶת־לִבּוֹ֙- for I have hardened his heart, when combined are numerically equivalent to מַעֲשֶׂה. Concealed within Pharoah is Hashem’s intention to provide goodness to the yidden. And, even though they now faced the challenge of Pharoah’s hardened heart, in the end (represented by the last letters), you will see the outcome, the deed, that is complete goodness.
Perhaps this is also represented by Pharoah’s name פרעה which letters can make up two words:פה רע- here is the evil. Now, in this moment, in this place, here you see the challenge, you feel the pain, you face the darkness, but in the end, the outcome will reveal the ultimate brachos that was veiled in that suffering.
Senseless Sincerity
Everyone seems to be bothered by these pasukim. One of the most obvious questions is why would Hashem send Moshe on a mission that would be fruitless? He hardened his heart! He wasn’t going to listen either way! So, what was the point? Why harden Pharaoh’s heart altogether? If he was ready to relinquish, why not usher in the geulah immediately?
Why use the term “Come to Pharoah” versus “Go to Pharaoh”?
It also appears the entire reason for this process was, in order that I may place these signs of Mine in his midst. and in order that you tell…How can are these reasons be tied to the hardening of Pharoah’s heart?
The Zohar explains this pasuk by quoting another pasuk in Tehilim (89:16), Fortunate is the people that know the blasting of the shofar; O Lord, may they walk in the light of Your countenance. What is the connection between the Shofar on Rosh Hashana and Moshe coming to Pharoah?
The Bnei Yissachar (Chodesh Tishrei 3, 2) quotes an incredible teaching from R’ Zusha. In describing the Shofar, the pasuk says (Tehilim 81:4-5): תִּקְע֣וּ בַחֹ֣דֶשׁ שׁוֹפָ֑ר... כִּ֚י חֹ֣ק לְיִשְׂרָאֵ֣ל ה֑וּא מִ֜שְׁפָּ֗ט לֵֽאלֹקי יַֽעֲקֹֽב- Sound the shofar… For it is a statute for Israel, the judgment of the God of Jacob. Why is the Shofar described as both a statue (Chok) and a judgment?
R' Zusha explained that when Hashem wants to bestow upon us kindness and brachos, there can be a kitrog, a spiritual accuser in the Heavens that claims that we are unworthy of such goodness. That we lack merit. That our behaviors make us undeserving. However, Hashem answers this accusation by saying, “Since the yidden perform My Chokim, since they blindly follow the mitzvos without requiring a reason, I will infuse their lives with goodness and brachos without a reason. I will respond middah keneged middah – measure for measure. As they do, so shall I. ”
The Chokim, the laws and mitzvos that we simply will never understand, serve a vital purpose. They are an expression of our unconditional commitment to Hashem, His Torah and mitzvos. When we perform these mitzvos, it demonstrates that we don’t need a reason to serve Hashem. And, middah keneged middah, measure for measure, Hashem responds by flowing goodness and brachos into our lives without a reason.
The power of the Shofar is that it reminds the Heavenly beings above and the yidden in this world, that through the mitzvos that are a Chok, we can receive a positive judgement.
When the yidden were in Mitzrayim they had fallen to the 49th level of impurity. They allowed themselves to decay spiritually while enslaved in their galus. The Midrash describes them as being unworthy of the geulah. There was even Heavenly accusations that the yidden were spiritually indistinguishable from the Egyptians: both served Avodah Zara. Therefore, before the geulah could arrive, Hashem gave the yidden two mitzvos: Pesach (the sacrifice) and Bris Milah. Both of these mitzvos are described as a Chok (the Pesach is referred to as a chok in Shemos 12:43 and Bris Milah is called a Chok in Tehilim 105:10). Through performing these two mitzvos that were beyond human understanding, they would be done without requiring a reason, it would usher in the geulah even though the yidden weren’t logically worthy.
When Moshe went to Pharoah even though Hashem had hardened his heart, it was as if Moshe was fulfilling a Chok. You could logically assume that there was no point in going. Nothing can be gained. However, Hashem was teaching the yidden for generations to come that there is a mechanism for our redemptions, both personal and national. Even when we aren’t worthy, Hashem will redeem us in the merit of the mitzvos we have done without requiring a reason. The purpose was to teach this lesson and tell into the ears of your son and your son's son…
The Seforim HaKedoshim explain that every mitzvah, even the ones with logical reasons, can be performed like a Chok. If a yid approaches his Avodas Hashem with sincerity, if he observes the mitzvos solely because there are Hashem’s Will, then he will be able to arouse Hashem’s kindness, mercy and brachos even if he is not worthy, even if Hashem cannot find a reason to explain why he is deserving. If we don’t seek reasons to perform Hashem’s Will, He won’t seek reasons to fulfill our will and dreams
We Light Up
יּוּשַׁ֞ב אֶת־משֶׁ֤ה וְאֶת־אַֽהֲרֹן֙ אֶל־פַּרְעֹ֔ה וַיֹּ֣אמֶר אֲלֵהֶ֔ם לְכ֥וּ עִבְד֖וּ אֶת־ה' אֱלֹֽקיכֶ֑ם מִ֥י וָמִ֖י הַהֹֽלְכִֽים
וַיֹּ֣אמֶר משֶׁ֔ה בִּנְעָרֵ֥ינוּ וּבִזְקֵנֵ֖ינוּ נֵלֵ֑ךְ בְּבָנֵ֨ינוּ וּבִבְנוֹתֵ֜נוּ בְּצֹאנֵ֤נוּ וּבִבְקָרֵ֨נוּ֙ נֵלֵ֔ךְ כִּ֥י חַג־ה' לָֽנוּ
Moshe and Aharon were brought back to Pharaoh, and he said to them, "Go, worship the Lord your God. Who and who are going?" Moshe said, "With our youth and with our elders we will go, with our sons and with our daughters, with our flocks and with our cattle we will go, for it is a festival of the Lord to us." (Shemos 10:8-9)
This is an interesting dialogue between Moshe and Pharoah. Clearly, Pharoah knew that the goal was for the entire nation to leave, for every single yid to go. Therefore, how can we understand this conversation? Additionally, what does Pharoah use such a redundant and awkward phrase of “Who and who are going”?
Earlier, when describing the yidden that would leave Mitzrayim, there is a subtle, yet interesting choice of nouns used. First, Moshe comes to Pharaoh and says (10:3), Let My nation go. Here, the word עם is used to describe the entire nation of Bnei Yisroel. After Moshe describes the plague that will be inflicted upon the Egyptians because of their resistance, the servants of Pharaoh beg him to let the yidden leave but they say, Let the people go (10:7); using the word for people, האנשים. And, when Pharoah finally agrees, he says, let the men go now (10:11) using the word הגברים. So, within this back-and-forth conversation we see three different words used to described which yidden should leave: nation, people, and men. Obviously, there is a deeper meaning behind these words and a far loftier conversation unfolding in these pasukim. How can we understand what this is coming to teach us for our Avodas Hashem?
The Belzer Rebbe, zt”l, explained that Pharoah and the Egyptians were challenging which yidden were worthy of serving Hashem, and, therefore, which of the yidden should be allowed to leave. First, the servants agreed and told Pharoah clearly only the people- האנשיםneed to go. The word האנשים is plural; more than one. When you double the numerical value of the singular form אנש you arrive at the same value as the word שבת, Shabbos. They felt that only the yidden who observed Shabbos were worthy of Avodas Hashem. Pharoah went a step further and said that only the men- הגבריםneed to go; they are the only ones truly worthy of Avodas Hashem. Who were these “men”? When you double the singular form גבר you arrive at קודש, holy. Keeping Shabbos wasn’t good enough. Only the truly holy individuals, the tzaddikim, the Baalei Avodah should be allowed to leave.
However, Moshe was sent to take the entire nation, the עם, out of Mitzrayim. The word עם is related to the phrase: גֶּחָלִים עוֹמְמוֹת- coals that are extinguished. When coals look like they have gone out, when they seem extinguished, deep inside a fire still burns. They might appear cold, but their insides are ablaze. So too, Moshe said that every yid from the nation was worthy of leaving and serving Hashem. Even if they appeared extinguished, they have a spark of kedusha inside of them, a neshama, that is burning with a desire to be close to Hashem, to forge a connection through their Avodas Hashem.
The Daas Moshe explained that this was what Pharoah was asking when he said, Who and who are going”? Who is going out, which segment of the population and who among that population is truly worthy of serving Hashem?
Therefore, Moshe responded: With our youth and with our elders we will go. Every yid needs to go. Those who are like the “young” and just beginning their journey as well as the elders, those who are more seasoned in their Avodas Hashem. Every yid is worthy of redemption and Avodas Hashem. Every yid is a powerhouse of spiritual potential waiting to find an expression. Avodas Hashem is not for the few, but relevant and critical to all yidden equally.
We see a similar idea later on when the time finally arrives to leave Mitzrayim. The pasuk says, וַיֹּאפ֨וּ אֶת־הַבָּצֵ֜ק אֲשֶׁ֨ר הוֹצִ֧יאוּ מִמִּצְרַ֛יִם עֻגֹ֥ת מַצּ֖וֹת כִּ֣י לֹ֣א חָמֵ֑ץ כִּי־גֹֽרְשׁ֣וּ מִמִּצְרַ֗יִם וְלֹ֤א יָֽכְלוּ֙ לְהִתְמַהְמֵ֔הַּ וְגַם־צֵדָ֖ה לֹֽא־עָשׂ֥וּ לָהֶֽם-They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves. (Shemos 12:39)
Rashi explains: [This verse] tells [of] Israel’s praise, [namely] that they did not say, “How will we go out into the desert without provisions?” Instead they believed and left.
The Sefas Emes (5640) explains that Rashi is teaching us that the defining character trait of the yidden: we are constantly yearning to become closer to Hashem. Within every single yid is a desire to connect to Hashem through studying Torah and performing mitzvos. We have an innate Ahavas Hashem burning at our core.
However, there are times when the world around us distracts us, when our behaviors follow after the trickery of the Yetzer Harah and that yearning becomes muted. But, it is always present. In Egypt, the yidden were surrounded by the most intense impurities and kelipos. They faced spiritual challenges that are unimaginable. And, it had an impact on them spiritually. However, the moment those impediments were removed, when the geulah arrived, every yid was overwhelmed with emunah and Ahavas Hashem. They were immediately ready to embark into the desert, regardless of whatever perils might lay ahead. They could not delay; they could not wait. Their emunah was driving them and they didn’t even care to prepare the proper provisions.
This pasuk, explained the Rebbe, demonstrates why the yidden are praiseworthy. Despite how we might behave or what we temptations we might indulged in, the moment those obstacles are removed, we light up with Ahavas Hashem.
As the pasuk says (Shir HaShirim 1:4), Draw me, we will run after you. Therefore, the pasuk says (Shemos 12:51), It came to pass on that very day, that the Lord took the children of Israel out of the land of Egypt with their legions. We went from slaves indistinguishable from idol worshipping Egyptians, to the lofty level of Hashem’s legions
The Light in the Darkness
יֵּ֥ט משֶׁ֛ה אֶת־יָד֖וֹ עַל־הַשָּׁמָ֑יִם וַיְהִ֧י חֽשֶׁךְ־אֲפֵלָ֛ה בְּכָל־אֶ֥רֶץ מִצְרַ֖יִם שְׁל֥שֶׁת יָמִֽים
So Moshe stretched forth his hand toward the heavens, and there was thick darkness (literally a dark darkness) over the entire land of Egypt for three days. (Shemos 10:22)
Why does this pasuk use the redundancy term of “חֽשֶׁךְ־אֲפֵלָ֛ה-a dark darkness”?
After creation, everything that exists must be the byproduct of something else in creation. Therefore, there is a debate in the Midrash (Shemos Rabba 14:2) about where this darkness originated. R’ Yehuda taught that this was a darkness above in the Heavens while R’ Nechemya explained that this was the darkness from Gehinnom. And, they each bring supporting pasukim.
However, what is the essence of their argument?
The Zera Kodesh, the Roshpitzer Rav, quotes a pasuk in Tehilim (105:28), He sent darkness and it darkened, and they did not disobey His word. Again, expressing darkness with a redundancy! The Ruv explains that there are two realities to darkness. The non-Jews experience darkness in their lives as pure suffering. The yidden however can find light within the darkness. As the pasuk says (Tehilim 112:4), He shone a light in the darkness for the upright.
Within each yid is the immeasurable capacity have emunah, pure and simple faith. Even when we face the most difficult challenges and our lives feel enveloped by a thick darkness, we can lean into our emunah that is embedded in our neshamos. We can and must find the strength to believe in Hashem’s boundless Chesed. And, that faith drives us to understand that even our moments of struggle are for the best. The darkness helps us uncover the light, this faith, within ourselves. When the world is cloaked in darkness, we can find the light.
However, the non-Jews cannot find that light, they are not roused to believe in Hashem’s Kindness. The see pain as an existence onto itself; they cannot see or believe in Hashgacha Pratis. They cannot lean into emunah to help guide them. Therefore, when the darkness was sent to them, they still did not disobey His word.
The pasuk says (Micah 7:8), Rejoice not against me, my enemy; although I have fallen, I will rise; although I will sit in darkness, the Lord is a light to me. The Bobover Ruv, R’ Shlomo, zt”l, explained that we tell our enemies not to rejoice in our nefilos, our moments of weakness, the times we are low and have fallen. Because it is specifically through those moments that I will rise. How is this possible? Because even when I will sit in darkness, when everything feels like I am distant and disconnected, when challenges and pain surround me, the yidden know that the Lord is a light to me. Our emunah, our faith in that light empowers us to unravel the layers of concealment and let the light of bracha and goodness shine through the cloak of pain and darkness.
R' Yehuda and R’ Nechemya are not arguing. R’ Nechemya is describing the essence of darkness; it stems from Gehinnom. However, R’ Yehuda is expressing the lesson that we learned from this plague. That even when there is darkness all around, Egypt was enveloped by a think darkness, the yidden found the light as the pasuk says, but for all the children of Israel there was light in their dwellings (Shemos 10:23). As the commentators explain, wherever the yidden went there was light.
Therefore, the pasuk described this darkness
