Divrei Torah VaEira
Torah Table of Contents
The Plight of the Frogs, The Divrei Yisrael Giving or Receiving - Which Takes Precedence? Yisa Bracha All Tears are Created Equal, Yisa Bracha A Dvar torah from Reb Motti Rosen z"l.
Based on the Divrei Yisrael, Parshas VaEira
"Moshe cried out to Hashem concerning the matter of the frogs." [Shemos, 8:8]
The word "matter" is seemingly extraneous, as the verse could have merely said that he cried out concerning the frogs. What is the purpose of the addition of the word "matter" here?
To say that Moshe wanted to cry out on behalf of the Egyptians in order to efface their suffering is impossible, for we know that "...when the wicked perish, it is joyous" [Mishlei, 11:10]. Therefore it must be understood that Moshe was crying out to G-d on behalf of the plight of the frogs - that they were amongst the wicked Egyptians.
Furthermore, Moshe saw the occurrence of a miracle insofar as the Midrash notes that the frogs that jumped into the ovens of the Egyptians did not die. Moshe understood the dedication of the frogs to give up their lives for the sanctification of Heaven was based on the fact that the frogs were given a measure of wisdom at this time. This is further noted in the Midrash - that they descended upon Egypt as "a bird with wisdom". Moshe was therefore concerned with relieving the suffering of the righteous frogs that were willing to give up their lives as an act of volition rather than mindlessness.
Translated by Reb Leibel Kruger of Bnei Brak, a Modzitzer Chassid
Based on a ma'amar in Sefer Yisa Bracha, Parshas Va'eira
"Vayidaber Elokim el Moshe, vayomer eilav Ani Hashem - And G-d spoke to Moses and said to him, I am Hashem" (Shemos 6:2).
Rashi explains, "I am faithful to reward those who walk before Me; I have not sent you in vain, but rather I have sent you to fulfill My words, that I spoke to the Avos Rishonim - forefathers.
Rebbe Shaul Yedidya of Modzitz is troubled with the expression used by Rashi "to those who walk before me." Would it not be more proper to say "to those who perform my commands"? Secondly, Rashi refers to the Avos [forefathers] as Rishonim [the original ones]. Our Sages tell us (Brachos 16b), that we do not call anyone Patriarchs [Avos] except for three individuals (Avraham, Yitzchak and Yaakov). Why does Rashi have to have to refer to them as Rishonim if they are the only ones, there are no others?
The Imrei Shaul, intrigued by the phraseology used by Rashi, suggests an alternate explanation, a deeper meaning to Rashi's words. There are two kinds of people who differ in how they show gratitude to the Almighty for His kindness. One, who when Hashem grants him all the good that he deserves, then thanks Hashem for all he has received. Hashem is then called Rishon and he is called Acharon.
There is another category of people, which is symbolized by the Avos. These people praise and thank Hashem before He rewards them. They are called Rishonim, and in this case the Almighty is Acharon. This means that the person shows his gratitude and appreciation for what he is destined to receive from the Almighty. He has a powerful belief in Hashem's faithfulness to reward those who are good. He praises Hashem in advance. It is these people that Rashi refers to as "those who walk in front of Me." That also explains why Rashi refers to our patriarchs as Rishonim, for they fall in to the latter category, those who praise and thank in advance.
The Rebbe Zt"l then cites a ma'amar from his father, the Divrei Yisrael Zt"l, pertaining to this discussion. The verse in Psalms (106:44) says, "He [Hashem] took note when they were in distress, when He heard their song [Rinasam]." Why does the verse say, "when He heard their song," it should rather have said when He heard their outcry; in a time of distress do we rejoice? He explains by citing a verse which is mentioned at the time of the Song recited at the splitting of the Yam Suf [Reed Sea]: "And all the women went forth after her [Miriam] with tambourines and dances" (Shemos 15:20). Our Sages (in Yalkut Shimoni) ask about this, how did they have tambourines in the middle of a desert? They answer that the tzaddikim believed wholeheartedly that just as the Almighty had performed miracles on their behalf freeing them from the hardships of Egypt, so would He continue to perform miracles to release them from this horrible exile. They therefore prepared themselves with tambourines, so that there should be festive song and dance. With this we can understand the verse in Psalms. The Almighty saw that even in a distressed state the Jews were able to rejoice for the freedom and redemption they were destined to receive. Seeing this, He felt they were worthy of being saved.
Rashi in our verse is teaching us a valuable lesson. Hashem rewards those who walk in front of Him. Even in a time of despair and tragedy, we must believe Hashem will emancipate us and must thank Him in advance for His kindness, graciousness and pity.
Translated by Reb Shlomo Gelbtuch of Brooklyn, a Modzitzer Chassid
Based on a ma'amar in Sefer Yisa Bracha, Parshas Va'eira
"V'gam Ani shomati es na'akas Bnei Yisroel, v'ezkor es brisi - And I, too, have heard the wail of the Children of Israel, and I have remembered My covenant" (Shemos 6:5).
Rebbe Shaul Yedidya of Modzitz also cites a previous verse pertaining to this discussion between Hashem and Moshe - "Vayishma Elokim es na'akasam vayizkor Elokim es briso - The Almighty heard their moaning, and He remembered His covenant" (Shemos 2:24).
The Imrei Shaul then questions these two verses. Why is it that the wailing and moaning is what reminds the Almighty, Blessed Be He, of His covenant? In his answer, the Rebbe Zt"l explains that there are some, who when found in a perilous situation, turn to a close friend or a loved one for help and guidance. They cry to those closest to them to help extricate them from the problem or to save them from an enemy. There are others who aren't as wise - they scream for help, hoping someone will hear their cries. They cry out to no one in particular, hoping that their cries will be heard and they will be rescued.
So it was in Egypt - the Jews found themselves in a similar situation. Some were smart and cried in prayer to the Almighty, begging Him for mercy. They knew and understood the Almighty was their only savior and that He was their "loved one" to whom they must turn in times of despair. Yet there were others who wailed and whined with no specific direction. They were not praying with Divine or holy intentions, they were just hoping that someone would hear their cries and come to their rescue. The verse is telling us that "The Almighty heard their moaning," despite the fact that their cries were undirected and not focused specifically towards Him. Yet, He still listened to their cries, remembering the covenant made with our forefathers, and came to their aid as well.
Editors' addition: The Almighty, through His Divine mercy, doesn't select only the "lofty" prayers of the learned and righteous; He listens even to those who may not be totally sincere or are misdirected in their moaning. Tears from the depth of a Jew's heart are worthy of Hashem's attention, no matter whose heart they come from.
Translated by Reb Shlomo Gelbtuch of Brooklyn, a Modzitzer Chassid
What does Hashem Elokecha ask from you, but to fear Hashem Elokecha and to walk in His ways? (Dvorim, 10:13)
A Dvar torah from Reb Motti Rosen z"l, grandson of Harav Shaul the Second Rebbe
"V'samti Pidus Ben Ami U'Ben Amecha" (Perek 8:19)
Hashem tells Moshe Rabbeinu to go to Paraoh and tell him to let Bnei Yisrael go. Moshe is also told to warn Paraoh that if he does not follow Hashem's wishes, a swarm of wild animals will attack Mitzrayim. Hashem warns that this swarm of animals will not attack Bnei Yisrael because Hashem will make a sign. Rashi Hakadosh explains that this sign was to divide between the nation of Hashem and the nation of Paraoh.
What is the sign? The Divrei Yisrael on page 26 of his Sefer on Shemos explains that the sign is the Mitzvah of Shabbos. Shabbos is what divides us from the rest of the world -- "HaMavdil Ben Yisrael L'Amim."
Hashem tells Moshe "L'Machar Yiheyeh Haos Hazeh," this sign will be visible tomorrow. Shabbos is "Haos L'Olam" an eternal sign between us and Hashem.
What is interesting is that the gematria of the words "V'samti Pidus"-- Vov, Sin, Mem, Tof, Yud, Pey, Daled, Tof -- is the same gematria as the words "Mitzvas Shabbos"--,Mem, Tzaddik, Vov, Tof, Shin, Bais, Tof plus one for each word. Shabbos is the eternal division between us and other nations. In times of great tragedy and great triumph it is keeping the Shabbos that makes of worthy of Hashem's attention and love.
Submitted by Chumi Friedman, daughter of Reb Motti Rosen z"l
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