2 ו א ר א 14 Vaeira Overview P arashat Vaeira encompasses the first seven of the ten plagues, the cataclysms God utilized to demonstrate to the Jews, the Egyptians, and the whole world that He is the sole master over creation and all its forces. In this context, the term Vaeira ( And I appeared ) is quite applicable to the content of the parashah: God comes out of hiding, as it were, and manifests His supernatural, miraculous power before all humanity. However, let us recall that the opening words of this parashah are part of God s answer to Moses incriminating question at the end of the previous parashah: O God, why have You mistreated this people? Although we have seen that, in the larger perspective, Moses did not question God s justice with these words, their contextual meaning is that he did. In this context, the parashah s opening words are God s rebuke to Moses; God takes Moses to task for questioning His justice. This is certainly interesting, but it must also be relevant; the Torah would not have recorded an incident that apparently reflects so disparagingly on Moses unless there was some lesson for us in it. That lesson emerges when we consider the background of Moses question. Moses was raised in the home of Amram, the most illustrious Jew in his generation, the eldest son of Kehot, the son of Levi, whose tribe selflessly devoted itself to preserving the teachings and traditions the nation received from the patriarchs. Thus, Moses was certainly wellschooled in his youth regarding the patriarchs and matriarchs and their devoted, unquestioning faith in God, which they retained even when that faith had been severely tested. But he also knew that God is supposed to be kind and merciful, that the Jews are His chosen people, and that their unbearable suffering had exceeded any rational justification. He therefore candidly cried out, screamed, and pleaded: O God, why have You mistreated this people?! The fact that God immortalized this outcry by recording it in the Torah implies that Moses mistake was not complaining against God per se, but rather something else. God tells Moses what that missing something else was by beginning His rebuke with the words: I am God, and I appeared, or literally, and I was seen. Of course, it is impossible to see God, for God has no physical form that can be captured by our sense of sight. But by couching His revelation in these terms, God is saying that it is possible to be as certain of His reality as we are certain about what we have seen with our own eyes. Seeing something makes a deep impression on us; we trust the truth of what we see 36

3 Overview of Vaeira implicitly. For this reason, someone who witnesses an incident that is later brought to court cannot serve as a judge for that case. His memory of what he saw renders him impervious to the arguments of the litigants, which cannot sway his version of the events. 1 (In contrast, when we simply hear about something from someone else, a third party can contest the veracity of what we heard and even succeed in convincing us otherwise.) Thus, God told Moses: Of course you believe in Me. You have absorbed the teachings of your family and do not doubt Me. But you must nurture your faith further, until it becomes so concrete that you virtually see Me in creation that your are so sure of My reality that nothing can sway your conviction of it. Then, you will not be troubled by the contradiction between your faith and what your intellect tells you. Yes, God wants us to use our rational intellect to relate to the world and to Him, and when this intellect tells us that something seems amiss in the way God is running the world, we must not suppress the truth as we see it; we must shout at God: Why have You mistreated this people?! Why do You allow us to suffer? Are we not your chosen people, your firstborn son? Where is your compassion? Where is your justice?! But at the same time, these questions cannot and must not assault in the slightest our absolute and unshakable faith in God s reality and goodness. More to the point, they must not interfere in the slightest with our business of fulfilling all our obligations in terms of God s will for us and our mission on earth. Our impassioned, anguished cry and the accusations we hurl at God must coexist with our enthusiastic alacrity in doing His will and our profound gratitude for the opportunity to perform it. It is thus significant that this parashah, throughout which the Jewish people are immersed in the depths of the Egyptian exile, is entitled Vaeira I was seen. The lesson we are to take from it is that we must simultaneously stubbornly refuse to reconcile ourselves to remaining even one more minute in exile, while at the same time stubbornly refusing to let the fact that we are in exile in the meantime interfere with what we have to accomplish right now. From where, then, are we to draw the power to believe in God so thoroughly that we virtually see Him, even in the darkest moments of exile? God answers this question in His following words: I appeared to Abraham, Isaac, and Jacob. The patriarchs possessed this unshakable faith, and as their progeny, we inherit it directly from them. According to the Torah s laws of inheritance, the inheritor need not possess any particular or special qualities in order to inherit. He inherits fully and completely just by virtue of being an inheritor. Our implicit and infinite faith in God is our inheritance to claim. All we must do is nurture it shepherd faith 2 and we, too, will virtually see God. This faith will enable us to live out the final moments of our exile yearning for and demanding its end while maximizing our use of the remaining time. In this merit, we will witness the fulfillment of God s promise: The glory of God will be revealed, and all flesh will see it together, 3 with the final Redemption ushered in by the Messiah Rosh HaShanah 26a. 2. Psalms 37:3. 3. Isaiah 40:5. 4. Hitva aduyot 5743, vol. 2, pp

5 Exodus 6:2-3 VAEIRA God Rebukes Moses, continued 6:2 God rebuked 1 Moses for having asked him why have You mistreated this people? 2 by saying to him: I am God; this is My proper Name, which indicates that I can be relied upon to reward those faithful to Me. 3 Yet, I appeared to Abraham, Isaac, and Jacob only as El Shadai [ God Almighty ], which is just an appellation indicating My omnipotence, when I promised them the Land of Israel. 3 Since I did not fulfill these promises in their lifetimes, I was not manifest to them by My Name God, which indicates My trustworthiness, even though they were aware of this Name. 2 I am God: This statement is God s preface to His announcement that He is about to redeem His people. It informs us that the reason He exiled us to Egypt was in order to bring us to the level of Divine consciousness signified by the Name Havayah. The Name Havayah connotes God s trustworthiness because it indicates His transcendence, i.e., that He is not limited by the laws of the world He created. In order to make us fully aware of His transcendence, God had to put us in a context of seemingly inescapable limitation and then remove us from it. Egypt was the perfect venue for this demonstration as we have seen, its very name means limitation. Even though the forefathers reached sublime levels of Divine consciousness, they did not experience God s absolute transcendence. God therefore contrasts His revelation to them with the revelation the Jewish people are now ripe to experience by virtue of having endured slavery to Egypt that is, slavery to limitation. This preface is thus God s response to the complaint Moses had just voiced: Why have you mistreated this people? The exile and redemption from Egypt are a lesson in life that the Jewish people had to learn in order to become God s nation, and it is a lesson we must all internalize if we are ever to rise above the enervating routine and vacuity of mundane life. Our personal redemption is not complete until we have reached the transcendence implied by the Name Havayah, that is to say, until all that we are and do is permeated by consummate Divine consciousness that absorbs us totally into His essence. 2 On another level, the exile was necessary in order to make the people desire freedom. Specifically, their subjugation to the nature-worshipping Egyptians was necessary in order to make them desire the freedom from this limited consciousness that is available only through the Torah. [2] I am God: On yet a deeper level, in order for a new level of Divinity to be revealed, the previous level of Divine revelation must be withdrawn; otherwise it will interfere with the new revelation. Therefore, before the revelation embodied in the Giving of the Torah could take place, the Godliness that permeated the world during the patriarchal age had to be withdrawn, and this withdrawal of Divine beneficence resulted in the Egyptian exile. Furthermore, the greater the upcoming revelation, the greater must be the withdrawal of Divinity that precedes it. Because the Divine revelation that accompanied the Giving of the Torah was so great, the Egyptian exile had to last for a relatively long time. By the same token, the present exile has lasted so long because the Divine revelations that are to accompany the messianic redemption will be greater than any the world has yet seen. 5 INNER DIMENSIONS According to the Midrash, 6 Moses said to God: The generation of the dispersion deserved to be punished because they rebelled against You. But this generation has not rebelled against you, so why do you subject them to such oppression? According to Rabbi Yitzchak Luria, 7 God answered: Indeed, this generation is the reincarnation of the generation of the dispersion. Because that generation sinned by building a tower out of bricks and mortar, 8 I am rectifying their souls by forcing this generation to make mortar and bricks. 9 In this sense, the phrase God said, I am God means that God s attribute of justice (indicated by the Name Elokim), meting out punishment in kind, is really just a disguised form of His attribute of mercy (indicated by the Name Havayah). By subjecting the people to this servitude, God was rectifying and healing them of their past sins As evidenced by the unusual use of the Name Elokim, rather than the Name Havayah, in this verse. 2. Above, 5: To Abraham: Genesis 17:1,8; to Isaac: ibid. 26:3; to Jacob: ibid. 35: Likutei Sichot, vol. 31, pp. 23 ff. 5. Torah Or 56a ff. 6. Shemot Rabbah 5: Sha ar HaKavanot, Derushei Pesach 1; Sha ar HaPesukim, Shemot. 8. Genesis 11:3. 9. Exodus 1: Pelach HaRimon, vol. 2, pp. 32,

7 Exodus 6:4-8 VAEIRA 4 Nonetheless, they did not question My trustworthiness. The proof is that when I appeared to them as El Shadai, I also made My covenant with them to give them the land of Canaan, the land of their sojourning in which they stayed. But when Abraham had to bury Sarah and pay an exorbitant price for a gravesite, 15 and when Isaac had to defend his rights to the wells he dug, 16 and when Jacob had to pay for a field in which to camp, 17 none of them questioned My justice. In contrast, the first thing you asked Me when I approached you for this mission was When they ask me, what is His Name? when they ask me what kind of God is it that fails to fulfill His promises what shall I tell them? 18 You suspected Me of sending you on a doomed venture. And now, at the first setback in your mission, you have questioned My justice! 19 These same words contain the instructions God gave to Moses after rebuking him: [2] He said to him, I am God; this is My proper Name, which indicates that I can be relied upon to reward those faithful to Me, for because of My transcendence, nothing can prevent Me from fulfilling My promises. This, then, is why I have sent you: [3] I appeared to Abraham, Isaac, and Jacob, when I made promises to them, only as El Shadai, which indicates My omnipotence, but was not known to them by the Name indicating My trustworthiness God for I did not fulfill these promises to them. They knew of this Name, but did not experience its full significance firsthand. [4] On these occasions, I also made My covenant with them to give them the land of Canaan, the land of their sojourning in which they stayed. 5 I have therefore heard the Israelites groaning, complaining that the Egyptians are enslaving them, and I have recalled My covenant to punish the nation that enslaves them Therefore, in accordance with these promises, convey to the Israelites: I am God, who can be relied upon to reward those faithful to Him. I will therefore free you from the burdens of the Egyptians, as I promised, save you from their servitude, and redeem you with an outstretched arm and with great chastisements. 7 I will take you to Myself as a nation, and I will be your God. And thus you shall know that I am God, your God, who is freeing you from the burdens of the Egyptians. 8 I will bring you to the land regarding which I raised My hand to swear that I would give it to Abraham, Isaac, and Jacob, and I will give it to you as a heritage; I am God. I appeared to Abraham, Isaac, and Jacob as El Shadai [ God Almighty ]: Even though this Divine Name does not appear in the Torah until the history of the patriarchs, we are taught that it was already revealed in the world at creation. Shadai means who is enough, referring to how God halted the process of creation by saying enough! as it were, once it had proceeded exactly as far as He intended. However, the word Shadai can also mean who has enough, i.e., that God s power is sufficient to supply His creation with all its needs. This aspect of God is the source of all the miracles that take place without openly overriding the laws of nature. This is the additional aspect of this Name that was revealed to the patriarchs. With the Giving of the Torah, the Name Havayah was revealed in the world; this Name is the source of a higher order of miracles, those that openly defy 15. Genesis Genesis 26: Genesis 33: Above, 3: Rashi on 6:9, below. Liktuei Sichot, vol. 12, pp ; vol. 21, pp Genesis 15: Sefer HaMa amarim 5629, p. 49; Sefer HaMa amarim 5630, p. 62; Sefer HaMa amarim 39

9 Exodus 6:9-13 VAEIRA 9 When things got worse after Moses announced the redemption, the scoffers and skeptics again 25 succeeded in demoralizing the people and making them despair of being redeemed. 26 So Moses related God s message via Aaron to the Israelites, but they did not listen to Moses, because of their anguish of spirit evinced by their shortness of breath, which had made them despair of being redeemed, and because of the harsh labor, which had made them skeptical of Moses promises God then spoke to Moses, saying, 11 Come and speak to Pharaoh, king of Egypt, so that he will send the Israelites out of his land. 12 But Moses spoke before God, saying, Even the Israelites have not listened to me, so how will Pharaoh listen to me? For it is clear now that not only do I stammer and have a slow tongue; even when I addressed the people via Aaron I was so inept at transmitting Your message that I may as well be a man of blocked lips, who cannot speak altogether. Now answer me; tell me if you plan to redeem the Jews or not God therefore spoke to both Moses and to Aaron, giving them specific instructions regarding how they were to address Pharaoh. 29 In addition, He made them His emissaries 30 to the Israelites and to Pharaoh, king of Egypt, charging them to speak patiently to the former and respectfully to the latter, in order to successfully take the Israelites out of Egypt. 9 But they did not listen to Moses, because of their anguish of spirit and harsh labor: Each one of us possesses an inner Moses, which is our awareness and knowledge of God. 31 The reason why we often do not sense it or hear its voice is because of the anguish of spirit and harsh labor, that is, because of the travails of our exile. But it is present nonetheless Even the Israelites have not listened to me, so how will Pharaoh listen to me? God spoke to Moses and to Aaron He commanded them to speak to the Israelites in order to take the Israelites out of Egypt: The people by this point had all but given up hope. God therefore told Moses to enlist Aaron s help in buoying up their spirits. Moses, the transmitter of the Torah, personified the descent of Divinity into the world. In contrast, Aaron, who was to become the progenitor of the priestly line, personified the ascent of the world into Divinity that occurred through the priestly rites. It was therefore necessary for him to be involved in uplifting the people so they could leave Egypt. Allegorically, the Israelites signify the Divine soul within each of us, while Pharaoh signifies the human soul (with its animal drives) within us. Egypt, as we know, signifies the constricted consciousness of the material world. Moses question to God, in this context, was: If, because of its suffering in exile, the Divine soul which is by nature foreign to the physical world has despaired of being liberated from the constrictions of materiality, how can I hope to inspire the human-animal soul to want to leave? The material world is its natural habitat! To this, God replied, Indeed, you and your approach are not able to inspire the human/animal soul in this way. This aspect of the personality cannot relate directly to pure, Divine concepts and values. For this, you must enlist the help of Aaron, someone who is able to speak to individuals on their level. We, too, must find and enlist the Aaron within us when we seek to inspire the human/animal side of ourselves (or others) to reorient itself toward Divinity God spoke to Moses and to Aaron: According to Rabbi Dovber, the Maggid of Mezeritch, there were two obstacles preventing the redemption from Egypt from happening the way God wanted it to: Moses and Aaron at this point were too absorbed in the spiritual dimension of life to be capable of serving as channels for God s revelations to the world. Pharaoh, the arch-opponent to Godly revelation, knew that the impending plagues would unequivocally demonstrate God s existence and omnipotence. He was willing to do anything even release the Israelites from slavery rather than allow the great revelations of God attending the plagues to occur. 25. See above, 4: Sefer HaMa amarim 5705, pp Sefer HaMa amarim 5705, p Rashi on Numbers 12: These are specified later, in 7: Rashi on Genesis 50: Tanya, chapter Sefer HaSichot 5703, p Sefer 40

11 Exodus 6:14-24 VAEIRA Moses and Aaron s Lineage Second Reading 14 Moses and Aaron s lineage was an important factor contributing to the esteem the people accorded them as leaders. They were members of the most respected tribe, Levi, and of the most respected Levite family, that of Amram. The Torah therefore now articulates Moses and Aaron s lineage. In order to highlight their place amongst the descendants of Jacob, the Torah lists Jacob s descendants in order as far back as Levi, in order to establish Moses and Aaron as descendants of Jacob s third son. By emphasizing how they were the sons of Amram and Yocheved, the Torah further highlights how they were born and raised in an environment of dedication to ideals and bravery: Yocheved fearlessly defied Pharaoh s order to murder the newborn Jewish boys, and Amram remarried his wife despite Pharaoh s order. 36 Finally, since Jacob had reprimanded Reuben, Simeon, and Levi, 37 the progeny of these sons are now listed again, indicating that their status as Jacob s sons was not compromised by his rebuke. The following are the heads of the paternal clans of the first three tribes: 38 The sons of Reuben, Israel s i.e., Jacob s firstborn, were Chanoch, Palu, Chetzron, and Karmi; those are the families of Reuben. 15 The sons of Simeon were Yemuel, Yamin, Ohad, Yachin, Tzochar, and Shaul, the son of Dinah, who was considered the Canaanite woman; 39 those are the families of Simeon. 16 These are the names of the sons of Levi in their order of birth: Gershon, Kehot, and Merari. The years of Levi s life came to 137 when he died, in the year The sons of Gershon were Livni and Shimi, with their respective families. 18 The sons of Kehot were Amram, Yitzhar, Chevron, and Uziel. The years of Kehot s life came to 133 when he died, in the year 2370 or a year or two before The sons of Merari were Machli and Mushi. The above are the families of Levi, in their order of birth. 20 Amram married Yocheved, who was both the daughter of Levi 42 having the same father as Kehot, and Amram s aunt having the same mother as Kehot. She was thus a woman of nobility. 43 She bore him Aaron and Moses. The years of Amram s life came to 137 when he died, some time before the year The sons of Yitzhar were Korach, Nefeg, and Zichri. 22 The sons of Uziel were Mishael, Eltzafan, and Sitri. 23 Aaron married Elisheva, daughter of Aminadav and sister of Nachshon, the prince of the tribe of Judah 45 from her mention as Nachshon s sister we see that when someone is considering marrying a certain woman he should examine her brothers 46 and she bore him Nadav, Avihu, Eleazar, and Itamar. 24 The sons of Korach were Asir, Elkanah, and Aviasaf; those are the families of the clan of Korach. 36. Likutei Sichot, vol. 16, pp Genesis 49: Genesis 46: See on Geneis 46: See above, 1: Seder HaDorot See above, 2: Likutei Sichot, vol. 6, pp Seder HaDorot 2255, 2261, Numbers 1: See Likutei Sichot, vol. 6, p. 44, note

13 Exodus 6:25-28 VAEIRA 25 Eleazar, the son of Aaron, married one of the daughters of Putiel i.e., a descendant of Jethro, who fattened [pitem] calves to sacrifice them to idols, and of Joseph, who talked [pitpeit] his evil inclination out of making him sin with Potiphar s wife and she bore him Pinchas. The above are the heads of the paternal clans of the Levites, by their families. Jacob Reuben Simeon Levi Chanoch Palu Chetzron Karmi Yemuel Yamin Ohad Yachin Tzochar Shaul Gershon Kehat Merari Livni Shimi Amram = Yocheved Yitzhar Chevron Uziel Machli Mushi Aaron = Elisheva Moses Korach Nefeg Zichri Mishael Eltzafan Sitri Nadav Avihu Eleazar Itamar Asir Elkanah Aviasaf Figure 1: Moses and Aaron s lineage Moses and Aaron go to Pharaoh Having now established the lineage of Moses and Aaron, the Torah finishes describing how Moses and Aaron were suited for their mission: 26 These are the same Aaron and Moses to whom God said, Bring the Israelites out of Egypt according to their tribal groups. They both played integral roles in this mission; in this sense, they were both equal. 27 They are the ones who spoke to Pharaoh, king of Egypt, in order to take the Israelites out of Egypt. They were selected for this mission because they were raised in an environment of selfless dedication and bravery, 51 and they lived up to these expectations. They were Moses and Aaron: each accepted and fulfilled God s mission in accordance with his unique qualities, and both were consistent in their dedication and integrity throughout their mission The Torah now resumes the narrative: On the day that God had spoken to Moses in the land of Egypt, Aaron and Moses Moses and Aaron: In Kabbalah, Moses and Aaron personify the two Divine Names Havayah and Elokim, respectively. 53 The Name Havayah signifies God s transcendence, while the Name Elokim signifies His immanence hidden within creation. The allusion to these two Names in both orders refers to the union of these two Names, i.e., the awareness that God s transcendence informs His immanence. There are two ways we can experience this consciousness: as a gift from God, or as a result of our own efforts. The former experience is more transcendent, but the latter permeates our consciousness more thoroughly and permanently. 54 Both ways are necessary and are an inherent part of the Giving of the Torah. The phrase Aaron and Moses the natural way we would expect the two brothers to be listed, in their order of birth alludes to the way God confers this consciousness upon us, descending naturally. The phrase Moses and Aaron referring to their consistency alludes to the permanence of Divine consciousness that we attain on our own Above, 6: Likutei Sichot, vol. 16, pp Zohar 2:26b; Or HaTorah, Vaeira, p. 145, p. 226 ff. 54. These two facets of the union of these two Names are alluded to by the repetition of the phrase God is God in 1 Kings 18:39 and in the two juxtaposed verses Deuteronomy 4:35 and 4: Likutei Sichot, vol. 16, pp

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B H Torah and Science Video Series 1 Shevat, 5768 248 IN NATURE AND IN MAN PART 2 from Harav Yitzchak Ginsburgh 248 and Matter Let us begin by saying a word about the substance of particles. We know that