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And Hashem said to Moshe,…’Go, return to Egypt, for all the people who seek your life have died’.(4:19)

Rashi explains that Moshe’s enemies were not really dead; they had been reduced to poverty and had no power whatsoever; it was as if they were dead.  Dasan and Aviram, Moshe’s nemeses, had lost their possessions and, consequently, their positions of power.  Moshe could now return to Egypt with nothing to fear.  It is interesting how what one thinks is a terrible curse could in truth be a wonderful blessing in disguise.  They tell a story about a certain chasid whose whole fortune overturned, and he went bankrupt.  Penniless, he traveled to his Rebbe, the Chidushei Ha’rim, zl.  He asked…

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Take this staff in your hand, that you may perform the miraculous signs with it. (4:17)

Moshe carried the mateh Elokim, staff of Hashem. It was the instrument that initiated the various plagues which assailed Egypt.  One might think that this staff was “dedicated” to  effecting punishment and exacting retribution.  We see in the Torah that when the Jews arrived in Marah and were confronted with the challenge of having nothing to drink, this staff served a different function.  The Torah tells us in Shemos 17:5, “And your staff, with which you struck the river, take in your hand.”  Rashi cites the Mechilta which takes note of the Torah’s emphasis on the staff “with which you…

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And it was in those days, when Moshe grew up and went out amongst his brethren and saw their burdensome labor. (2:11)

Empathizing with another person’s plight is clearly a laudable trait.  It shows sensitivity   for others.  What  really constitutes empathy?  Does empathy mean visiting someone in the hospital and feeling bad for them–then going home and forgetting about their anguish?  Is empathy showing concern for someone who is starving while we eat our own meal?  Feeling for the downtrodden, even helping them–while life goes on as usual–is that empathy?  Most people would consider the aforementioned to be genuine manifestations of empathy. Horav Yerucham Levovitz, zl, asserts that the Torah does not accept the current standard of care and empathy.  He…

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And I have heard its outcry because of its taskmasters. (3:7)

The Zohar Hakadosh points out that among the various expressions used to describe an impassioned plea to Hashem, the most intense and most meaningful is “tzaakah”.  This form of crying out is a supplication which emanates from the innermost recesses of one’s heart.  It is the essence of truth and reaches up to the source of truth–Hashem.  The Ozrover Rebbe, zl, makes an analogy to lend deeper meaning to this idea. In the Mishnah, Meseches Keilim 17:13, Chazal assert that if one makes skins from the hides of creatures that live in the sea, they are tahor, ritually clean, and…

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Let us deal wisely with them. (1:10)

The mentality required to enslave an entire nation of people constitutes  a unique form of “wisdom.”   As descendants of the original tribes who came to Egypt, Bnei Yisrael  enjoyed respect, admiration, and prominence.  Their ancestor, Yosef, was Pharaoh’s viceroy.  How did their stature suddenly plummet to such a low degree that they were conscripted as menial slaves, performing harsh labor for the Egyptians?  Are we to believe that Pharaoh’s “wisdom” was responsible for this feat? The Sforno presents a new perspective in understanding the meaning of  the term, “dealing wisely” with the Jews.  He claims that the Egyptians did…

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