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המוציא אתכם מתחת סבלות מצרים

Who takes you out from under the burdens of Egypt. (6:7)

The word sivlos, which is translated as “burdens,” is used by the commentators (Kotzker Rebbe, zl) to connote a sense of complacency in adapting to slavery. Thus, sivlos is connected to savlanus, patience, reticence. The Jews had become content, accepting their situation in life, obsequiously willing to submit to being Egyptian slaves. Furthermore, they had become part of Egyptian culture to the point that it had become their culture, their mindset. The Egyptian way of life was not foreign to them; it was not an anathema. It was the way they were willing to live. This bespeaks the galus, exile,…

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ולא שמעו אל משה מקצר רוח ומעבודה קשה... הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה. ואני ערל שפתים

But they did not listen to Moshe, because of shortness of breath and hard work… “Behold Bnei Yisrael have not listened to me, so how will Pharaoh listen to me? And I have sealed lips!” (6:9,12)

Rashi observes that Moshe Rabbeinu’s response to Hashem is considered one of the ten kal v’chomer arguments to be found in the Torah. Kal v’chomer translated literally means, “light and weighty.” This refers to the extrapolation from a minor premise to a major one. Thus, Moshe argues, “Behold the Jews (who would want any opportunity to leave) did not listen to me, so how can You expect Pharaoh to listen?” The commentators question this kal v’chomer, since the Torah had already given a reason for the refusal of the people to listen. They had already given up. The persecution had…

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ויקח עמרם את יוכבד דודתו לו לאשה

Amram took his aunt, Yocheved, as a wife. (6:20)

As a general rule, we do not find many women’s names mentioned in the Torah. Mentioning Yocheved’s name is, therefore, unanticipated and gives us food for thought. Yocheved gave birth to three pillars of Judaism, leaders who nurtured our nation during its forty-year sojourn in the wilderness, but is this the primary source of her distinction? Horav Arye Leib Heyman, zl, posits that Levi ben Yaakov Avinu named his daughter – as well as his sons – with names that correlated to the mechiras Yosef, the sale of Yosef. He felt a greater sense of guilt and responsibility, since his…

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ואלעזר בן אהרן הכהן לקח לו מבנות פוטיאל לו לאשה

Elazar, son of Aharon HaKohen, took for himself from the daughters of Putiel as a wife. (6:25)

Rashi explains that the name Putiel alludes to two of the ancestor’s of Elazar’s wife. She was of the seed of Yisro, she’piteim agalos l’avodah zarah, “who fattened the calves for idol worship,” prior to his learning about and accepting the true G-d. Also, she was of the seed of Yosef who is called Putiel, she’piteim b’yitzro, “he overcame his evil-inclination.” In this sense, her father came from either Shevet, the tribe of Efraim or Menashe, and her mother was of the seed of Yisro. Thus, Elazar was either Yisro’s son-in-law or grand-son-in-law. In his commentary to Meseches Sotah 43a,…

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“Behold, Bnei Yisrael will not listen to me, how then shall Pharaoh hear me, for I am of uncircumcised lips.” (6:12)

Moshe Rabbeinu was reluctant to accept the position as spokesman and leader of Bnei Yisrael. Moshe’s reason is clear. How could Pharaoh accept Moshe, if Bnei Yisrael, the people whom he was attempting to rescue, themselves did not believe in him? Much has been discussed by the commentators regarding Moshe’s kal v’chomer, a ‘priori argument. Bnei Yisrael had a somewhat justifiable reason for not heading Moshe. They were overwhelmed and dejected. They yearned for freedom, but they were too discouraged to hope for it.  On the other hand, Pharaoh had no reason to ignore Moshe’s words, other than pure obstinacy. …

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“These are the heads of their fathers houses… and the sons of Shimon… and these are the names of the sons of Levi. (6:13,14,15)

Why does the Torah emphasize the word “names”, in regard to Shevet Levi, tribe of Levi, in contrast to the other shevatim? The Shelah Ha’kadosh offers a powerful insight. The tribe of Levi was not included in the Egyptian bondage. They did not suffer the cruelty which was an everyday experience for Bnei Yisrael.  What could they do to share in Bnei Yisrael’s anguish at this particularly trying time? They gave their children names which reflected the suffering and exile of their brethren. The name Gershon implies being a stranger in a strange land. Kehas alludes to dulling of the…

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והוצאתי אתכם מתחת סבלת מצרים והצלתי אתכם מעבדתם וגאלתי אתכם בזרוע נטויה... ולקחתי אתכם לי לעם... וידעתם כי אני ד' אלקיכם המוציא אתכם מתחת סבלת מצרים

And 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… and you shall know that I am Hashem Your G-d, Who takes you out from under the burdens of Egypt. (6:6,7)

The nature of a person is to entreat the Almighty when he is confronted with adversity. At the times in which a person requires a salvation of sorts, he immediately turns to Hashem with tears of supplication. He runs to the righteous Torah leaders – both to those who are alive, and to those who have passed on to their eternal reward. He tumults and weeps, recites countless perakim, chapters, of Tehillim, and beats his chest until, finally, Hashem responds, “Yes!” His tzarah, trouble, is over. Let us take an example and be more specific. A family member is stricken…

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ולא שמעו אל משה מקצר רוח ומעבודה קשה

But they did not heed Moshe, because of shortness of breath, and hard work. (6:9)

One would expect that a man overwhelmed with misery would listen to anyone who would give him a respite from his pain. Any sign of hope would be greatly appreciated. Why did the Jews not listen to Moshe Rabbeinu? They were burdened by slavery and pain. They sought redemption from the purgatory of the Egyptian exile. The commentators explain that their rejection of Moshe had nothing to do with their level of emunah, faith. Their debilitating physical and emotional straits stimulated their rejection of Moshe. Moshe, however, blamed his speech impediment for his inability to reach them. What requires elucidation…

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והפלה ד' בין מקנה ישראל ובין מקנה מצרים ולא ימות מכל לבני ישראל דבר... וישלח פרעה והנה לא מת ממקנה ישראל עד אחד ויכבד לב פרעה

Hashem shall distinguish between the livestock of Yisrael and the livestock of Egypt and not a thing that belongs to Bnei Yisrael will die… Pharaoh sent and behold, of the livestock of Yisrael, not even one had died – yet Pharaoh’s heart became stubborn. (9:4,7)

Moshe Rabbeinu warned Pharaoh concerning the upcoming plague of dever, an epidemic that would strike and kill their livestock. He added that no animal belonging to a Jew would die. This would clearly be a miracle, since the animals of both Egyptian and Jewish ownership mingled together in the pasture, drinking the same water and breathing the same air. The Egyptian animals died, but the animals belonging to the Jews did not – exactly as foretold by Moshe. Despite what was undeniably a miracle, Pharaoh continued his stubborn refusal to allow the Jews to leave Egypt. Why would Pharaoh act…

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הירא את דבר ד'... הניס את עבדיו ואת מקנהו אל הבתים

Whoever feared the word of Hashem… chased his servants and his livestock into the houses. (9:20)

Chazal derive an important principle from the Torah’s depiction of the “G-d-fearing” Egyptian: The best of snakes should have its head smashed. In other words, a snake is a snake, regardless of how “good” it may be. It cannot be trusted. The Torah distinguishes between the Egyptians who listened to the warning of Moshe Rabbeinu concerning the upcoming plague which would overrun the country and those that did not listen. Those who listened brought their livestock indoors, while those who ignored the warning left their animals outside. To their chagrin, these recalcitrant Egyptians lost their animals. Later on, when Pharaoh…

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