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When Pharaoh will say to you. deliver a proof, then say to Aharon; take your staff and cast it before Pharaoh and it will turn into a crocodile.” (7:9)

In the Midrash, Chazal ask, “Why specifically did this miracle of the staff turning into a crocodile occur?” They respond that Pharaoh is compared to a crocodile. They cite the following pasuk in Sefer Yecheskel (29:3) – uhruth lu,c .curv kusdv ohb,vw A great animal of the sea which rests peacefully in its stream. Pharaoh said, “If the son of Abraham will come to me, I shall kill him.” When Moshe came to him, Pharaoh at once became as ineffective as a staff. We suggest that Chazal’s comparison of Pharaoh to a crocodile, who lies peacefully in the water awaiting…

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“And the frogs died out of the houses, out of the courtyards, and out of the fields.” (8:9)

The second plague to strike Egypt was frogs which swarmed all over the land. They found their way into every house, into the bedrooms, even into the ovens and kneading troughs. The Midrash extolls the virtue of these frogs. Their devotion to serving Hashem at the expense of their own lives has served as a paradigm of exemplary Kiddush Hashem. Their willingness to enter the burning hot ovens was totally alien to their natural instincts for survival. Yet, they overcame their very nature to serve Hashem. When the day arrived for that plague to subside, the frogs from all over…

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“And I will take you to Me for a nation.” (6:7)

With these two words “to Me for a nation”, Hashem expresses the destiny of Am Yisrael for the first time. He simultanously defines the unique quality of Judaism. People tend to classify Judaism under the category of religions in general. They are amazed to discover that so much within the dictates of Judaism lies outside the sphere of ordinary religions. “To Me, to be a nation”. This pasuk declares that Judaism has been founded by Hashem as a way of life and it cannot be described as a religion. The Jewish people are to be a nation unto Hashem. While…

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“And Hashem spoke to Moshe and Aharon and commanded them to the Bnei Yisrael”. (6:13)

Chazal (Yerushalmi Rosh Hashana 3:5) explain that the special commandment at this time was the dictate concerning the laws of setting one’s slaves free. It seems peculiar that Hashem deemed it necessary to enjoin them with this specific mitzvah at this particular time. We may explain this in the following manner. At various times every individual experiences a moment of such import that it has the potential to transform one’s entire life. When such an experience takes place, it is necessary that he immediately immortalizes those fleeting moments and integrate them into his outlook on life. This concept does not…

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“And the river shall swarm (with) frogs which shall go up and enter your home… and into your ovens.” (7:28)

The second plague which Hashem brought against the Egyptians was frogs, which invaded the entire Egyptian community. No place was free of this menace, not even the heated ovens. The Talmud (Pesachim 53b) relates that Chananya, Mishael and Azaria, who entered the fiery furnace in defiance of Nevuchadnezar, had developed a kal v’achomer (a priori argument) from the frogs. If frogs who have no mitzvah to sanctify Hashem’s Name, nevertheless entered the fiery furnaces in order to glorify His Name, how much more so should we who are enjoined in the mitzvah of Kiddush Hashem be obligated to do so….

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“He that feared the word of Hashem among the servants of Pharaoh made his servants and his cattle flee into the houses.” (9:20)

In Moshe’s warning to Pharaoh preceding the plague of hail, he explicitly stated that any man or animal who remained outside during the hailstorm would surely perish. Nevertheless, the Torah clearly states that the only ones who went inside were those few individuals who were G-d fearing. In contrast to this select group, the majority of Egyptians disregarded Hashem’s word and left their slaves and animals outside. We must remember that this warning came after Hashem’s warning already had been confirmed through the six prior plagues. Each of these plagues were effected only after three weeks of warning and each…

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“And I will bring you out from under the burdens of Egypt, and I will save you from their bondage.” (6:6)

It would seem that this posuk is repetitive, because if the Jewish people are taken out from under the burdens of Egypt, undoubtedly they are saved from their bondage. The Kotzker Rebbe Zt”l suggests that there are two necessary stages to complete liberation. First, the slave must be physically set free, then his slave mentality must be cast off. One who is freed physically but still is mentally subservient, is in reality, not actually free. The word “,ukcx” “burdens” may be derived from the word “,ubkcx” which generally means acceptance or tolerance. During their stay in Egypt, the Bnei Yisroel…

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“How can I expect Pharaoh to listen to me, I have a speech defect.” (6:12)

  Moshe was blessed with all the attributes of perfection and purity. He was the paragon of excellence, so that the Jewish people would believe that his superiority was truly a divine gift.  Why then was he lacking  in his power of speech?  Should not this attribute  have been included among his special divine gifts? This was also Hashem‘s intention, lest others say that the Jewish people were inspired by Moshe’s rhetoric and style, and moved by his eloquence, rather than by the content of his message. Often, people are emotionally stimulated by rhetoric that covers subtle dishonesties disseminated by…

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“And Hashem spoke to Moshe and Aharon and commanded them concerning the Bnei Yisroel.” (6:13)

 Rashi explains that Hashem commanded Moshe and Aharon to lead the Bnei Yisroel with gentleness and patience. The Midrash emphasizes the responsibility of a leader in stronger terms: “Hashem said to Moshe and Aharon, my children are stubborn and recalcitrant, they are quick to anger, and they are troublesome. It is under these conditions that you should accept leadership over them, even if they should curse you, even if they should stone you.” This Midrash portrays the image of a Jewish leader. On one hand, a leader must not falter under pressure from the people. Even if they “curse” or…

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“Take your staff and throw it down before Pharaoh, and it will become a snake.” (7:9)

Why did Hashem use this sign as the first miracle with which to impress Pharaoh? Undoubtedly, when Pharaoh’s magicians immediately duplicated this sign, he no longer was impressed with Moshe’s divine powers. We may suggest that a message was being sent to Pharaoh. When Moshe came to Pharaoh with the request to allow the Bnei Yisroel to leave Egypt for a three day “seminar” in the desert to serve Hashem, he was treated with contempt. How could a nation that  had sunk to the lowest levels of impurity be able to comprehend holiness, let alone serve Hashem? Moshe’s action  with…

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