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ולמען תספר באזני בנך ובן בנך את אשר התעללתי במצרים

And so that you may relate in the ears of your son and your son’s son that I made a mockery of Egypt. (10:2)

We celebrate the exodus from Egypt annually on Pesach, when we recall the many miracles which Hashem wrought for us. Veritably, the Exodus was a seminal event, second in importance only to the Giving of the Torah. What happened at that time to our forebears carries weight for us to this very day. After all, had they not been liberated from the Egyptian bondage, where would we be today? Indeed, it makes sense for children to celebrate their parents’ wedding anniversary. Had their parents not wed, the children would never have been born. Therefore, the parents’ wedding celebration is not…

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וידעתם כי אני ד'

That you may know that I am Hashem. (10:2)

We live in an era which may be characterized as “inexplicable.” When we look around the world and we open our minds to confront reality, it is obvious that Klal Yisrael – both as a nation in general and the individual Jew in particular – is not winning a popularity contest.  Indeed, this is the way it was in Egypt. The Egyptians despised the Jews. Yet, they were not prepared to let us leave their country. “Good riddance” was not enough for them. Their deep-rooted hatred for us and for everything that we represented stoked their desire to keep us…

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והיתה צעקה גדולה בכל ארץ מצרים אשר כמהו לא נהייתה

There shall be a great outcry in the entire land of Egypt, such as there never has been. (11:6)

That there will be a loud crying is understandable. Every Egyptian home sustained the loss of its firstborn. It is a normal response to sudden death. Why was it necessary to inform the Egyptians beforehand that there would be a great outcry? What else? Horav Yechezkel Levenstein, zl, explains that the Torah is teaching us an important lesson. The great outcry which would accompany the deaths of the Egyptian firstborn, an outcry which would seize and overwhelm the entire country, was not the result of a natural reaction to sudden tragedy. This outcry was part of the middah k’neged middah,…

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ויהי בחצי הלילה וד' הכה כל בכור בארץ מצרים מבכור פרעה הישב על כסאו עד בכור השבי אשר בבית הבור.

It was on midnight that Hashem smote every firstborn in the land of Egypt, from the firstborn of Pharaoh sitting on his throne to the firstborn of every captive who was in the dungeon. (12:29)

We have reached the last of the ten makkos, plagues. This is the end of the line. Every firstborn – kol b’chor – implies that any firstborn who had the misfortune to be in Egypt at the time of the makkos bechoros, plague of the firstborn, also died. If: he was not an Egyptian; he was a tourist visiting the country; he was a temporary resident on business; he was not an Egyptian, but rather a member of a different nation – if he had a firstborn, or if he was a firstborn, he suffered the same fate as the…

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ולמען תספר באזני בנך ובן בנך את אשר התעללתי במצרים... וידעתם כי אני ד'

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)

The Revelation of the Divine Presence witnessed by the Jewish People in Egypt was unparalleled. They saw how Hashem manipulated the “laws of nature” to serve the needs of His People, as he meted out justice to the evil Egyptians. This year of Revelation led up to their liberation from Egypt, followed by the Splitting of the Red Sea, which was the precursor to the seminal event in Jewish history: the Giving of the Torah. It would all be for naught, however, had it not been transmitted to future generations. The Torah invokes us to relate this experience to our…

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דבר נא באזני העם

Please speak in the ears of the People. (11:2)

Rashi quotes the Midrash which explains the reason that Hashem asked Moshe Rabbeinu to make a special effort to convince the Jews to request valuables from the Egyptians. If they would not do so, the neshamah, soul, of Avraham Avinu would take umbrage, saying that Hashem had carried out His promise that the Jews would be enslaved and persecuted, while he had not carried out the second prophecy, concerning the Jews’ exodus amid great wealth. It appears that Hashem’s primary concern was regarding what Avraham would say. What about Hashem’s word? The Almighty informed Avraham that two things would occur:…

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והיה לאות על ידכה ולטוטפות בין עיניך

And it shall be a sign upon your arm, and an ornament between your eyes. (13:16)

The four Scriptural passages contained in the Tefillin are basic to Judaism. They address the concepts of the Oneness of G-d, reward and punishment, and the obligation of a Jew to observe all of the mitzvos of the Torah. Also contained therein is a reminder of the Exodus which catalyzed our freedom from tyranny, leading up to our acceptance of the Torah and eventual initiation as Hashem’s People. Thus, wearing Tefillin daily is an affirmation of our belief in all of the above. A Jew who does not put on Tefillin is referred to as a poshei Yisrael b’gufo, Jewish…

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והיתה צעקה גדולה בכל ארץ מצרים אשר כמהו לא נהיתה וכמהו לא תסף ולכל בני ישראל לא יחרץ כלב לשנו

There shall be a great outcry in the entire land of Egypt, such as there has never been and such as there shall never be again. But against Bnei Yisrael, no dog shall whet his tongue. (11:6,7)

There was a remarkable contrast of sound that fateful night in Egypt. The Egyptian firstborn were dying amid a cacophony of weeping throughout the land. In contrast, not a sound was heard in the Jewish ghetto of Goshen. While under most circumstances one can hear sounds even during the dead of night, on the night the firstborn died, it was silent in the area of the Jews: no dog barked; the crickets were silent; no noise whatsoever; total silence. This was all part of Hashem’s plan. It was His demonstration, a lesson to remember for all time: a fundamental difference…

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ולכל בני ישראל לא יחרץ כלב לשנו

But against all Bnei Yisrael, no dog shall whet his tongue. (11:7)

A number of years ago, I wrote of an incident which took place in Brisk, when the city was under the leadership of its Rav, Horav Yosef Dov Soloveitchik, zl, popularly known by his sefer, Bais HaLevi. A dispute had broken out in the city among its movers and shakers, the most prominent and wealthy members of the community. The issue was concerning the direction of the community and how it should be led. They brought up the matter to the Rav, asking him to render a decision. In an attempt to discern in which direction the “wind” was blowing…

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והיה לכם למשמרת עד ארבעה עשר יום לחדש הזה

It shall be yours for examination until the fourteenth of the month. (12:6)

The lamb used for the Korban Pesach was taken on the tenth day of the month and not used until the fourteenth. During those four days, the animal was checked for blemishes that would render it unfit for use as a sacrifice. This requirement applied only concerning the first Korban Pesach, which was offered in Egypt. Chazal explain that, after the many years of the Egyptian exile, the Jewish People had descended to a very low level of spirituality. They had plummeted to the nadir of depravity, and they had no z’chusim, merits, to warrant their redemption from Egypt. Hashem…

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