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“I have sinned this time, Hashem is the righteous one and I and my people are wicked.” (9:27)

We do not find Pharaoh making any such concession after any of the other plagues. Was makas barad, the plague of hail, so “enlightening” that Pharaoh was inspired to condemn himself and his nation, while simultaneously offering plaudits to Hashem?  Horav Aharon Rotter, Shlita, offers a very pragmatic response. Rashi explains that the physical composition of the hail was unique in that two chemically opposed substances mixed together. Indeed, the hail was viewed as a neis b’soch neis, miracle within a miracle. Fire and hail, which is essentially water, made “peace” with each other to do the will of Hashem….

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“For a three day journey we will go in the wilderness.” (8:23)

The clear objective of Moshe’s mission was that Bnei Yisrael leave Egypt unconditionally.  Why, then, did Moshe misrepresent his real purpose by merely asking for a three day respite from their servitude so that they could serve Hashem? The Ra’Mah asserts that the strategy was deliberate. If Moshe were to ask Pharaoh to fully release the Jews from slavery, his request would have absolutely been denied.  The mission, however, was a pretense to punish Pharaoh for not listening to Hashem. If Pharaoh were to have been confronted with a demand that was perhaps “excessive,” like releasing an entire nation of…

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“Behold, Bnei Yisrael have not listened to me, how then shall Pharaoh listen to me?” (6:12)

Rashi explains that this is one of the ten instances of kal v’chomer, a fortiori argument, in the Torah. The commentators ask the obvious question. Does the Torah not give a reason for Bnei Yisrael’s reluctance to listen to Moshe? The Torah clearly states, “And they did not listen to Moshe because of impatience of spirit and cruel bondage (6:9).”  This is not a kal v’chomer, since the reason that Bnei Yisrael did not listen to Moshe evidently does not apply to Pharaoh.  Therefore, Pharaoh might even have been impressed with Moshe’s words, so that he would have submitted to…

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“And I will bring you to the land… and I will give it to you (for) a heritage.” (6:8)

Eretz Yisrael has been given to Am Yisrael as an inheritance. The concept of inheritance implies several lessons regarding our obligation to and relationship with Eretz Yisrael. A yerushah, inheritance, does not mandate a kinyan, a specific act of acquisition. The yerushah becomes the possession of the inheritor, even if his attention is diverted from it at the time. Wherever the inheritor may be, the inheritance becomes his possession. Likewise, notes Horav Mordechai Ilan z.l., is Eretz Yisrael’s relationship with us.  Even when we are in galus, exile, it is kept guarded, waiting for our return. Eretz Yisrael is our…

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“And I will take you out from under the suffering of Egypt, and I will save you from their bondage, and I shall redeem you with an outstretched arm… And I shall take you to Me for a nation… and you will know that I am Hashem your G-d.” (6:6,7)

Horav Yecheskel Abramski z.l., used to say that without the special “glasses” of the Torah, an individual can not really attain an appreciation of the wonders of Hashem. In the light of the Torah one is better able to acknowledge His Divine guidance of this world in general, and the activities of each individual specifically. Indeed, even the overt miracles which Hashem “performs” make a limited impression upon those who lack the proper Torah hashkafah, outlook/perspective. Horav Abramski applied this theory to the interpretation of the pesukim concerning the geulah, redemption from Egypt, in the following manner: “And I will…

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