There is much written regarding the Four references to Redemption used by God in our Parsha- And I will take you out, And I will save you, I will redeem you, and I will take you as a nation. There is also a fifth reference to God bringing us to the Land of Israel.

I do not understand the order of the first two references: “I will take you out from their burden” and then: “I will save you from their service”. Aren’t they very similar?

The Yerushalmi in Pesachim as explained by the commentators tells us that Seder night we drink 4 cups of wine corresponding to these 4 references to redemption.

Why wine? Why not some other drink or some other food?

There are many possible answers. The Meshech Chachma explains that wine not only symbolizes comfort and freedom, but to the Jewish People in particular, wine symbolizes our separation somewhat from the other nations. Wine, in particular, carries with it strict laws in terms of who prepares the wine. Wine made by a non-Jew is rendered non-kosher. A rationale is that wine is a drink that usually accompanies parties, social events. The Rabbis were worried that wining and dining with non Jews could lead to intermarriage as well as possible abandonment of our faith. Symbolically, having certain items serve to keep Jews too themselves allows for closer, unadulterated relationship with God. (I defer to the Rabbis among us for clarification, but I believe that while we are not allowed to eat cooked sole by a non-Jew, once a Jew takes a minimal part in the cooking process, a non-Jew can do the rest and the food is kosher. I am not sure if the same arrangement can be made with regard to wine.)

Achashverush in the Purim story knew this and therefore the Gemara explains that he made strictly kosher wine available to the Jews so that they would join their fellow countrymen in the celebrations. Ironically, it seems the Jews inculcated only the letter of the Law in terms of kosher wine, but not the spirit of the Law, the reason that it was instituted in the first place.

And so we raise our glasses Seder night and proclaim “And this has stood by our ancestors as well as us….”. There are many explanations for what “And this” refers to. The Meshech Chachma offers that we are proclaiming that the wine which we hold- kosher and separate from non-Jews- is what kept us afloat in the tumultuous ‘waters of Egypt”. Indeed, this is echoed in the teaching that what kept Jews standing was that Jews kept their names, language, and modes of dress in Egypt.

Robert Frost wrote: “The best things and best people rise out of their separateness; I’m against a homogenized society because I want the cream to rise.” When no one can focus on studying and living their own particular beliefs and faiths, then greatness eludes us.

This should not be misconstrued as bigotry, rather an expression of Judaism’s wish to keep certain things private. Just as spouses and famalies keep certain things under wraps, so too in our relationship with God, we should also keep things private and ‘holy’. Of course, in most other aspects we are adjured to show all of mankind the utmost respect.

 

VaEira 5770 Hashem commands Moshe to tell B’nai Yisrael of their upcoming redemption, despite knowing that His words would be disregarded by them – “but they did not hearken to Moshe because of [their] shortness of breath and because of [their] hard labor” (Shemos 6:9). The Sfas Emes questions Hashem’s insistence in delivering a message that would not be heeded. He concludes that these words must have left an impression which would become clear following the redemption; this prophecy would be heard. We are often unable to hear Hashem’s messages to us through his Torah, due to our own “shortness of breath” – the pressures and tribulations of everyday life. All the Torah that we learn leaves on us an indelible impression, but unfortunately there are many times when it seems out of reach and unable to light the way. We can take comfort in knowing that this Torah remains with us, ready to be tapped into – “very close to you; it is in your mouth and in your heart, so that you can fulfill it” (Devarim 30:9). Sometimes it will become clear only later, if at all, and we will discover that we had it in us all along. With Hashem’s help, through our efforts and prayers, may we merit the redemptions necessary to always walk in His ways. Good Shabbos!

 

One day a group of scientists got together and decided that man had come a long way and no longer needed God. So they picked one scientist to go and tell God that modern mankind was done with Him.

The scientist went to God and said, “God, we’ve decided that we no longer need you. We’ve gotten to the point were we can clone people and do many miraculous things, so why don’t you just go on and get lost?”

God listened patiently to the man. After the scientist was done talking, God said, “Very well, how about we have a man-making contest.” To which the scientist replied, “Okay, great!”

“Now, we’re going to do this just like I did back in the old days with Adam,” He stipulated.

The scientist said, “Sure, no problem” and bent down to grab a handful of dirt.

God looked at him and said, “Hey there! You go get your own dirt.”

This week’s parsha details the first seven plagues sent to afflict the Egyptians. For the first two plagues, Blood and Frogs, Pharaoh’s court magicians were able to replicate the plagues and helped convince Pharaoh that Moshe and Aharon were nothing special. For the 3rd plague, however, the magicians were forced to admit that Moshe and Aharon were no mere conjurers of tricks.

וַיַּעֲשׂוּ-כֵן הַחַרְטֻמִּים בְּלָטֵיהֶם לְהוֹצִיא אֶת-הַכִּנִּים, וְלֹא יָכֹלוּ; וַתְּהִי, הַכִּנָּם, בָּאָדָם, וּבַבְּהֵמָה. וַיֹּאמְרוּ הַחַרְטֻמִּם אֶל-פַּרְעֹה, אֶצְבַּע אֱלֹהִים הִוא

And the magicians did so with their wands to bring out the lice and they were not able to, and there were lice on the people and the cattle.  And the magicians said to Pharaoh “This is the finger of God”…

What exactly was it about lice that the magicians were unable to replicate?

The Ramban (along with most other Meforshim) says that the Egyptian magicians tried to copy Moshe and Aharon for this third plague the same way they had tried to copy the first two plagues. He states that the way the Egyptians did their magic is by controlling the Shedim (demons) and getting them to do their bidding. In the plague of Blood, the “magic” was to change one object into another. This is something that the demons could do. In the second plague, the “magic” was to summon the frogs from the river. This too, was something within their power.

The plague of Lice, however, was very different. In this plague, Hashem created lice as an entirely new creation. This is an act that only the Creator of the world can do. Pharaoh’s magicians finally realized that they were dealing with an entirely different kind of power than any they had encountered before.

The Malbim, however, says that “לְהוֹצִיא” (to bring out) really means “to get rid of.” The magicians weren’t trying to create new lice, they were just trying to prevent the plague from spreading across the land of Egypt. Even though the magicians were usually able to prevent such infestations from harming the country, none of their usual cures worked.  This is what prompted them to declare the “finger of God” being present.

According to the Ramban, the lesson Hashem was teaching the magicians was that they cannot do everything. Hashem wanted them to know that there is a supreme power able to do things they cannot even dream of.

I think the Malbim’s lesson is much more relevant to us today. In this explanation, Hashem was telling the Egyptians that even those methods that they know will work are still subject to the will of Hashem. Just because something has worked 100 times before doesn’t mean that it will continue to work if Hashem doesn’t want it to.

Living in the luxury of the 21st century it is often easy to lose sight of where our money and our food come from. It is easy to think that things get done through our own hard work. The truth is that even though Hashem insists that we exert effort in everything that we do, at the end of the day we must realize that everything we accomplish we owe to Him.

Have a great Shabbat!

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