In this week's parsha, HaShem prepares for the final plagues against Egypt that will pave the way for the redemption of Klal Yisrael. We are about to start the last three plagues; these will be the final knockout to Egypt. Egypt is currently in desolation. It has been struck with some of the most devastating blows. At this moment HaShem tells Moshe that He is bringing these plagues upon them Egyptians "so that I can put these signs of Mine in his midst, and so that you may relate in the ears of your sons and your son's sons that I made a mockery of Egypt…So that you may know that I am HaShem." HaShem commands us to tell over the story of the plagues and his domination of Egypt, because in seeing the power of the plagues, we will have a greater recognition of HaShem.
However, one could ask a seemingly glaring question: Why now? The last three plagues have not commenced, yet HaShem is telling us now of the obligation to recount the plagues? Wouldn't it make more sense to tell us of this obligation after all the plagues finished? It seems logical that after the conclusion of all the plagues we would have a clearer perspective of HaShems greatness. Furthermore, one could ask, why not obligate us before all the plagues even began?
The Gemara in Yevamot (79a) says there are three attributes of the Jewish people: we are a reserved, beneficent, and merciful people. Our nations collective DNA is to be merciful. Yet it is a dangerous midda as well. Sometimes that causes us to be too trusting. One just needs to look at the last 65 years of the state of Israel, and the many attempted (and one-sided) overtures for peace, with nothing but more violence in return. This desire stems from our attribute of Mercy, and heartfelt desire for love and peace. In contrast, Golda Meir one remarked that there will only be peace between Israel and the Palestinians when the Palestinians love their children more than they hate us. To hate is in their nature. Yet in our mercy we cannot recognize that truth.
With this in mind we can now answer our question. The most appropriate time for the obligation to recount the plagues was specifically in the middle of plagues. Egypt was desolate, literally standing on one crippled foot, about to crumble. Not to feel some sort of rachmanut, one would have to be totally devoid and desensitized from any sort of emotion. A modern-day example: the sport of boxing. While one may favor one boxer over the other, it is hard to not feel sad and merciful when the boxer whom you are rooting against is brutally and savagely beat, despite the fact that a minute ago you were rooting for him to be in this very position! This is a natural response for anyone, but all the more so for the Jewish people.
HaShem in His great wisdom specifically picked this opportunity to state the obligation to recount the plagues in order to forestall this innate emotional, merciful response. Through recounting the story, we remind ourselves of the reasons for why HaShem is doing this to Egypt, the pain they caused, and the evil decrees they enacted upon us. The response of mercy would have been misplaced - now was the time for HaShem to glorify Himself for all generations. For this, our nerves needed to be steeled. This was a time when we couldn't allow ourselves to fall into the trap of misplaced mercy.
This does mean that we don't have any mercy for the Egyptians. On the contrary; Seder night, when we recount the story of the redemption, we spill the wine in deference to the fallen Egyptians. But this sign of respect only comes at a time when we are about to look at the redemption as free people, from the perch of history, where we can see everything come together to form the beauty of the redemption. This is not misplaced mercy, for the mercy is not stemming from an automatic emotional response. Instead our mercy comes from a greater place: that although we are all royalty on this night, we do not rejoice in their downfall, rather we overcome our feelings of supremacy and feel the pain others, even for our enemies.
Through this we can see how a Jew is meant to use his emotions. They should not be simply an automatic emotional response to situations; rather they can be controlled and felt at the appropriate times. There is a time to be merciful and a time to be harsh, a time to be happy and a time to be sad. HaShem wants us to be masters over our feelings and use them properly.
Shabbat Shalom
Naftali Kassorla
