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I shall take you out from under the burdens of Egypt…and I shall redeem you. (6:6)

It was not enough that Hashem was prepared to take the Jews out of Egypt; it was also necessary for them to want to leave.  Perhaps they had become complacent with their way of life, albeit miserable, but it was the only one they knew.  Indeed, they might even have wanted to stay in Egypt.  They might not have been able to accept a lifestyle so different from their accustomed one.  The story is told about Horav Nochum M’Chernobel, who once spent a night at an inn owned by a Jewish couple.  It was chatzos, midnight, when Rav Nachum arose…

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Aharon cast down his staff before Pharaoh…and it became a snake…and they too, the magicians of Egypt, did so with their incantations…and the staff of Aharon swallowed their staffs. (7:10, 11, 12)

Moshe came before Pharaoh and demanded that the Jews be released from slavery, so that they might serve Hashem.  Pharaoh responded in the expected manner, questioning who is Hashem who is and what powers He has that would impress him.  Moshe asked Aharon to throw his staff down before Pharaoh, and it was transformed into a snake.  Pharaoh was not impressed.  Indeed, he called out his magicians, who duplicated Aharon’s miracle.  Egypt was the center of magic and necromancy.  Such a feat was child’s play for the Egyptians.  To prove this point, Pharaoh called out his wife, who transformed a…

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Pharaoh saw that there was a relief, and kept making his heart stubborn. He did not heed them. (8:11)

Every time Pharaoh was down and the plagues were getting to him, he ran to Moshe Rabbeinu and implored him to pray to Hashem.  The instant he experienced relief, he forgot who Moshe was, he forgot that Hashem could just as well send another devastating plague.  He did not care.  He experienced relief at that moment.  The Midrash claims that this is the way of the wicked.  When it hurts, they cry.  When circumstances change and life becomes tolerable, they forget about Hashem and immediately proceed to revert to their old ways. One of the gedolei ha’mussar after citing this…

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I shall take you out from under the burdens of Egypt; I shall rescue you from their service; I shall redeem you…I shall take you to Me for a People. (6:6,7)

Sforno takes a somewhat novel approach to explaining the four expressions of redemption which the Torah employs to describe the various stages of Yetzias Mitzrayim.  The four leshonos shel geulah as interpreted by Sforno are:  “h,tmuvu” “I will bring you out,” when the plagues begin the slavery will end; “h,kmvu”–“I will save you,” when you leave their borders; “h,ktdu”–“I will redeem you,” with the drowning of the Egyptians in the Red Sea.  After the death of your oppressors, you will no longer be slaves; “h,jeku”, “I will take you unto Me as a nation,” at Har Sinai with the giving…

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This was Aharon and Moshe to whom Hashem said: “Take the Bnei Yisrael out of Egypt…” They were the ones who spoke to Pharaoh….this was the Moshe and Aharon. (6:26,27)

Chazal note that in many places in the Torah, Aharon’s name precedes that of Moshe.  This implies that they were equally great men.  We must address the concept of equivalent  greatness between Moshe and Aharon.  Moshe was unequivocally greater in nevuah, prophecy, as well as in other areas.  Moshe was the select human being, the paragon of humanity, who was the unparalleled, quintessential leader of Bnei Yisrael.  How could Aharon be viewed as  equally  great?  Horav Moshe Feinstein, zl, posits that while, indeed, Aharon did not distinguish himself as much as Moshe, he did maximize his own potential.  Hashem assesses…

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And I shall harden Pharaoh’s heart…And Pharaoh will not listen to you…And I shall take out My legions, My People, the Bnei Yisrael, from the land of Egypt. (7:3,4)

Was it really necessary to harden Pharaoh’s heart?  Hashem could have simply “convinced” Pharaoh to let us go.  That would have been much simpler.  The Baalei Musar explain that even had Pharaoh one day released us from bondage, we would still remain indebted to him.  After all,  he would have  “liberated” us from servitude.  Now that Hashem has redeemed us, we have no debt of gratitude to anyone but Hashem.  Horav Chaim Friedlandler, zl supplements this idea.  Had Pharaoh acquiesced to Moshe’s demand that Bnei Yisrael be released from Egypt, we might be grateful in some manner to Pharaoh.  Hashem…

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Whoever among the servants of Pharaoh feared Hashem, chased his servants and livestock into the houses. (9:20)

The Torah seems to distinguish between different types of Egyptians.  While the majority were obviously evil and supportive of Pharaoh’s diabolical plans to do with the Jews as he pleased, there were those who were “G-d-fearing”; they were “yarei es dvar Hashem,” “feared the word of Hashem.” Is that really true?  Were these Egyptians truly G-d-fearing, or was it a ruse to save themselves and their possessions from ruin?  Whatever happened to those animals that were rescued from death because of their owner’s “fear of the word of Hashem”?  Chazal tell us that the horses that belonged to those “select”…

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Moreover, I have heard the groans of Bnei Yisrael whom Egypt enslaves. (6:5)

Upon reading the text, one would think that the use of the word “Ani“, “I (heard)” indicates that it was only Hashem who heard Bnei Yisrael cry. If they had been groaning, why was it only Hashem who heard? The Noam Elimelech explains that the groaning essentially had three manifestations. The first type of cry emanated from the common Jew who had been subjected to back-breaking labor, to the affliction of the Egyptains throwing their baby boys into the Nile River. While most of the people cried over the demeaning and cruel slavery to which they were subjected, there were…

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I shall take you out from under the burdens of Egypt; I shall rescue you from their service; I shall redeem you with an outstretched arm…I shall take you to Me for a People. (6:6,7)

The Torah employs arba leshonos shel geulah, four expressions of redemption, which allude to the distinct stages of the Jews’ liberation from the Egyptian exile. Horav Gedalyah Shorr, z”l, posits that the four expressions relate as equally to the individual as they do to the entire nation. Every person experienced his own personal redemption from the Egyptian culture. Every individual must liberate himself from the shackles of his own enslavement to the yetzer hora, evil inclination. He cites the Sfas Emes, who says that these expressions coincide with the four elements which comprise man: fire, water, wind and dust. The…

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And Hashem said to Moshe, “Say to Aharon, take your staff and stretch out your hand.” (7:19)

Moshe Rabbeinu initiated the last seven makos, plagues, while Hashem told Aharon to strike the river and the earth for the first three plagues. Chazal attribute Aharon’s designation to the fact that the river and the earth protected Moshe. He was placed in the river as an infant to be concealed from the Egyptians, and later the earth covered the Egyptian that he had killed. Moshe benefited from two inanimate objects. Therefore, he must demonstrate his gratitude. This seems to be excessive. The middah of hakoras tov, appreciation, is one of the mainstays of character development, but is it necessary…

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