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“Hashem shall do battle for you, and you shall remain silent.” (14:14)

If one had to suggest the underlying motif of Parashas Beshalach, I think it would be emunah and bitachon, faithful trust in the Almighty. From its very outset, as the nascent Jewish nation left Egypt, until its closing pesukim – describing our triumphant battle over our archenemy, Amalek – the Parshah is replete with instances of emunah and bitachon. Let us focus on a few of these examples. As Klal Yisrael stood at the banks of the Red Sea, the people were overwhelmed by fear, and began to cry. They raised their voices in prayer, entreating Hashem to spare them. Moshe Rabbeinu…

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“And you shall guard the matzos, for on this very day I brought your legions out of the land of Egypt.” (12:17)

Rashi cites the well-known Midrash which tells us not to read the word as matzos, but as mitzvos (which are spelled the same). We derive from here that “just as one should not allow matzoh to become leavened, so too, should one not cause leavening with regard to any mitzvah. Rather, if a mitzvah comes to your hand (an opportunity arises), perform it immediately.” Do not postpone performing a mitzvah. Every mitzvah is precious, and every moment is valuable, so do not squander such a golden opportunity. The need to incorporate zerizus, alacrity, joyful willingness and excitement, into our mitzvah performance…

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But against all Bnei Yisrael, no dog shall whet (“sharpen”) its tongue. (11:7)

Simply, this means that Egypt will be engulfed with death and grief. The Jews, however, will enjoy complete respite and tranquility; not even a dog will bark (utter a sharp cry – Rashi) at them. What is the significance of the dogs barking, or not barking? Does it really make a difference? Everything that is recorded in the Torah has a message. What then is the message of the dog’s restraint from barking? The Bais HaLevi, zl, explains with the following anecdote: A terrible dispute erupted in the city of Brisk. Two groups took sides against one another, and the fires…

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“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.” (10:2)

Every generation has its despots, evildoers who prey on the weak, the insecure and the unprotected.  The  Jewish  People  have  had  to  contend  with  villains  of  all stripes: religious demagogues; sociopaths; psychopaths; and felons of all persuasions. Eventually, they all have gone down in infamy, receiving their due punishment, which Hashem ultimately metes out at His discretion. However, the question still gnaws at us: Why are so many evildoers permitted to continue their corruption unabated? While this question can only be answered from a spiritual perspective, the following vignette does shed some light on the matter. Horav Yisrael Salanter, zl, once…

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Hashem said to Moshe, “Come to Pharaoh, for I have made his heart… stubborn… and so that you may relate in the ears of your son and your son’s son that I made a mockery of Egypt.” (10:1,2)

Hashem informs Moshe Rabbeinu that He is keeping up the pressure on Pharaoh by threatening and exacting greater punishments.  All this is for the purpose of teaching the Jewish People how He toyed with the Egyptians. The idea that Hashem manipulated the Egyptians is novel and begs elucidation. Why trifle with people who warrant powerful rebuke and punishment? Hashem punishes the wicked with serious punishments – not by toying with them. Imagine a child acting inappropriately at home. His father’s response is, “I am going to show you what I can do to you.” Obviously, the father is going to…

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“This time I have sinned: Hashem is the Righteous One, and I and my people are the wicked ones.” (9:27)

The plague of hail brought Pharaoh to his knees – at least momentarily. He openly conceded   his  iniquity  and  lauded   Hashem’s   righteousness.   This  seems   like a formidable confession coming from the archetypical man of evil, the Pharaoh of Egypt, a spiritually bankrupt country steeped in licentiousness and evil. This vidduy, confession, does not seem to coincide with Chazal’s maxim in the Talmud Eiruvin 19a: Rabbi Shimon ben Lakish says, “The wicked, even when standing at the gates of Gehinom, Purgatory, refuse to repent.” How are we to reconcile Pharaoh’s statement with Chazal’s acknowledgment of the weakness of a rasha, wicked person?…

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“The frogs will depart… only in the river shall they remain.” (8:7)

Moshe Rabbeinu’s prayer to Hashem requesting that the frogs be removed and the plague come to a halt was effective. The frogs returned to the river where they belonged. In Parashas Chukas (Bamidbar 21:4), Moshe also prayed to Hashem that He remove the fiery snakes that were wreaking havoc in the Jewish camp. His prayer was not effective. It only worked after Hashem advised Moshe to make a fiery snake out of copper and place it on a pole. Anyone who had been bitten by the fiery snake and looked at Moshe’s snake was spared. Chazal ask, “Does a serpent cause…

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“And I shall harden Pharaoh’s heart.” (7:3)

Anyone who peruses the text might think that Pharaoh was some kind of lunatic. He constantly changed his mind. One moment,  he was entreating Moshe Rabbeinu and Aharon HaKohen to rid Egypt of its frogs. The next moment, he had reverted to his usual arrogance. The same scenario played itself out once again concerning makkas arov, pestilence. Every time that he was down, he begged forgiveness and appeared to be sincere. As soon as the plague disappeared, he reverted to his old self. This is the likely behavior of an animal – not a rational human being. An animal cannot change…

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These are the heads of their fathers’ houses: The sons of Reuven… the sons of Shimon… These are the names of the sons of Levi. (6:14-16)

Is there some distinction to the names of Levi’s sons? Apparently there must be, since concerning  Reuven  and  Shimon,  the  Torah  merely  says:  “the  sons  of,”  without mentioning the word shaimos, names. Why does the Torah not emphasize the “names” of Reuven and Shimon’s sons? The Shlah HaKadosh, zl, explains that Shevet Levi was unique among the brothers in that they were not enslaved together with the others. This troubled them, since they wanted to share in their brothers’ pain and empathize with their plight. What did they do? They gave their sons names which brought the bitter exile to…

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“Behold, Bnei Yisrael have not listened to me, so how will Pharaoh listen to me? And I have sealed lips!” (6:12)

Moshe Rabbeinu raises the issue of his speech impediment. He feels that, as a result of his inability to speak eloquently, he is not qualified to serve as Hashem’s spokesman to Pharaoh. Furthermore, if the Jewish People had not listened to him, how could Pharaoh be expected to listen? Rashi cites the Midrash which notes that this is one of the ten kal v’chomer, a fortiori logical arguments, in the Torah. A kal v’chomer reasons: If a rule or fact applies in a situation in which we have limited reason for it to apply, certainly it applies in a situation…

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