Parsha Paragraphs
Rabbi Naftali Kassorla
Parshat Bo 5778
Perfect Timing
The D’var Torah for this week is dedicated in memory of:
ר׳ אלחנן יעקב ז״ל בן מורי וחמי ר׳ שמואל פנחס
ר׳ אלחנן יעקב ז״ל בן מורי וחמי ר׳ שמואל פנחס
If you are interested in sponsoring a D’var Torah in honor or in memory of someone, or for any occasion, please email: ParshaParagraphs@gmail.com
In
this week’s Parsha, G-d prepares for the final three plagues
against Egypt, these will pave the way for the redemption of the
Jewish People, as they serve to be the final knockout to Egypt. The
country is currently in desolation after having been struck in some
of the most devastating ways.
At
this crucial moment, Hashem tells Moshe that He is bringing these
plagues upon the Egyptians: למען
תספר באזני בנך ובן בנך את אשר התעללתי
במצרים…“so
that I can put these signs of Mine in his midst; and so that you may
relate in the ears of your son and your son’s son that I made a
mockery of Egypt…that you may know that I am Hashem” (Shemot
10:1-2). G-d commands us to relate, in detail, of the plagues and His
domination over Egypt, because in seeing the power of the plagues, we
will have a greater recognition of Hashem.
However,
one could ask: Why now?
Three more plagues have yet to come, yet the Torah is now telling us
of the obligation to recount the plagues. Wouldn’t it make more
sense to tell us of this obligation after all
the
plagues have finished? It seems logical that at the conclusion of the
plagues, we would have a clearer perspective of Hashem's power, which
would then result in a greater recounting of the story of redemption.
Yet we are told to pass on the miracles to the next generation in the
middle of the story. Why?
Perhaps
the answer lies in the Gemara in Yevamot (79a). The Gemara tells us
about the unique traits of the Jewish People:
שלשה
סימנים יש באומה זו,
הרחמנים
והביישנין וגומלי חסדים
There
are three attributes to this [Jewish] nation: Mercy, Modesty, and
Charitability
It
is in the Nation’s D.N.A makeup to be merciful. While mercy can be
a praiseworthy quality, it can act as a double-edged sword. Sometimes
it causes us to be too
trusting of others in a situation that does not call for mercy. One
only need look at the entirety of the State of Israel's history and
the many attempted (and one-sided) overtures for peace, resulting in
nothing but more violence. This desire for peace, even to one’s own
detriment, stems from our attribute of mercy – a heartfelt concern
for others. (This is why it is also no surprise that Jews generally
tend to lean left in politics, seemingly always siding with the
underdogs; as is evident by the numerous NGOs which support the
Palestinians over the Jewish State.) Interestingly, Former Prime
Minister of Israel Golda Meir once remarked that “Peace will come
when the Arabs will love their children more than they hate us.” To
anyone thinking critically, it is evident that hate, not peace, is
their intention. Yet due to undirected Jewish mercy, the truth cannot
be recognized.
With
this in mind, we can now answer our initial question: The most
appropriate time for the instruction to recount the episode of the
plagues was specifically in the middle of plagues, to prevent
“misplaced mercy.” Egypt was in-effect desolate, literally
standing on one crippled foot, about to crumble. For anyone with a
semblance of a heart, it would be impossible not to feel some sort of
mercy at this point, even with Egypt’s long history of abuse to the
Jews.
I
noticed an interesting phenomenon when I used to watch boxing
matches. The lead-up to the match would divide the fan base, each
side rooting for one boxer over the other, with threats thrown back
and forth to each side. Finally the fight commences, and a boxer
ultimately succeeds in knocking out his opponent. But we all grimace
when the favored boxer has clearly won, yet still continues to
brutally and savagely beat his opponent beyond necessity. And if the
referee is late in stopping the fight, he is condemned in the media
the next day as irresponsible and careless. Why? Did we not
previously cheer for our fighter to literally physically destroy his
opponent? Did we not only a moment ago root for the “enemy” to be
in this very position? But because we are not completely cruel, we
inherently do not wish for a person to be beaten past a certain
point. This is a natural response from any human, but all-the-more so
for the Jewish people.
However,
the natural response, even a merciful one, is not always the most
appropriate. In order to forestall this innate emotional reaction,
Hashem chose a time in the midst of the punishment to state the
obligation to recount the plagues. For through recounting the story,
we remind ourselves of the reasons why Hashem is doing this to Egypt
– the pain they caused, and the evil decrees they enacted upon us.
To feel sorry for Egypt would have detracted from the message that
G-d wanted to ingrain in us and the world. The response of mercy
would have been wrong here – רחמנות
במקום אכזריות.
Now was the time for Hashem to glorify Himself for all generations
and for this, our nerves needed to be steeled. This was a time when
we couldn’t allow ourselves to feel their pain.
This
does not mean that we should never have any mercy for the Egyptians.
On the contrary; on Seder night, when we recount the story of the
redemption, we spill wine and detract from our own happiness in
recognition of the fallen Egyptians. However, this act only comes at
a time when we can look back 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, for here the mercy is not
stemming from an automatic emotional response. Instead on this most
joyous of nights, when we are free men of royalty, despite our
feelings of supremacy, we still relate to the pain others – even
our enemies. In this way, we do not detract from the message of the
Exodus and the recognition of Hashem’s Sovereignty, and we show
that we are masters over our own mercy – a sign of true freedom.
Through
this we can see how a Jew is to utilize to use his emotions. Feelings
should not be simply a reaction to external stimuli; 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
