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והוצאתי אתכם מתחת סבלת מצרים והצלתי אתכם מעבדתם

And I shall take you out from under the burdens of Egypt; I shall rescue you from their service. (6:6)

V’hitzalti eschem mei’avodosam, “And I will rescue you from their service” means that the Jewish people will no longer be slaves to the Egyptians. No longer slaves? Throughout our tumultuous history, we have been subjugated to the most demeaning and brutal forms of slavery – and then murdered. Horav Chaim Keller, zl, wonders how our people, who were treated worse than animals by the Nazi murderers, were able to recite, She’lo asani eved, “That He did not make me a slave.” If that was not slavery – what is? In a shmuess, ethical discourse (Peninei Daas), Horav Eliyahu Meir Bloch,…

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ויקח עמרם את יוכבד דדתו לו לאשה

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

As a rule, the Torah does not mention the names of women unless they play an integral role in the narrative. It is, therefore, out of context that the Torah mentions Yocheved – despite the fact that she was the progenitress of the three great leaders of Klal Yisrael: Moshe Rabbeinu, Aharon HaKohen and Miriam HaNeviah. Horav Aryeh Leib Heyman, zl, delves into Yocheved’s background, her name, her personal achievements and her distinction vis-à-vis Klal Yisrael’s destiny. He suggests that her father, Levi, gave her the name Yocheved because he felt greater personal guilt for selling Yosef than the other…

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ויאמר ד' אל משה אמר אל אהרן נטה את מטך והך את עפר הארץ והיה לכנם

Hashem said to Moshe, “Say to Aharon, ‘Stretch out your staff and strike the dust of the land, it shall become lice.’” (8:12)

Rashi explains that, like the plague of blood and frogs, Moshe could not catalyze this plague. Just as the water had protected him as an infant, the dust of the land protected him when he used it to conceal the Egyptian that he had killed. To smite the earth would have been an act of ingratitude on his part. This begs elucidation. The water saved Moshe – end of story. His basket was placed in the water and remained there until Bisyah, Pharaoh’s daughter, discovered it. The dust of the earth’s protection was short-lived, since it did not successfully hide…

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הנני ממטיר כעת מחר ברד כבד מאד... ועתה שלח העז את מקנך ואת כל אשר לך בשדה ...הירא את דבר ד'... הנים את עבדו ואת מקנהו אל הבתים

Behold, at this time tomorrow I shall rain a very heavy hail… And now send, gather in your livestock and everything that you have in the field…. Whoever among the servants of Pharaoh feared the word of Hashem chased his servants and livestock into the house. (9:18,19,20)

Egypt is a country where rain is rare and hail is virtually a climate phenomenon that does not occur. Thus, the plague of barad, hail, was unusual in that it would be a first for Egypt. Moshe’s warning was unique, in that he told Pharaoh the exact time at which the plague would commence and warned him to inform his slaves to take cover in order to protect themselves and their property. The Torah commends those Egyptians who listened, referring to them as G-d-fearing. The plague of barad and the entire format of its descent onto the land of Egypt…

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ותיראן המילדות את האלקים ולא עשו כאשר דבר אליהן מלך מצרים

But the midwives feared Hashem, and they did not do as the king of Egypt spoke to them. (1:17)

Leadership has its challenges, and, unless one is strong and persistent, he will fail. Humility should be intrinsic to every leader’s character. When one assumes that he is infallible, he is unaware of his tragic flaw. One who is aware of his faults, who understands his imperfections, will work on them, seeking every avenue to correct his shortcomings. Nonetheless, a position of leadership demands tremendous self-confidence. In some instances, humility comes into play, especially when the leader feels inadequate for the position. Sometimes, one is compelled to adopt a role for which he may not feel entirely suited. This may…

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ויפן כה וכה... ויך את המצרי ויטמנהו בחול

He turned this way and that… so he struck the Egyptian and hid him in the sand. (2:12)

Moshe Rabbeinu felt that this Egyptian had perpetrated a grave injustice. As such, he took the initiative and punished him. Shortly after the passing of the Chazon Ish, who was the preeminent Torah giant of his generation, Horav Eliyahu Meir Bloch, zl, Rosh Yeshivas Telshe, was maspid, eulogized him, in Cleveland. Sadly, only a small group of lay people attended the Rosh Yeshivah’s hesped. Rav Eliyahu Meir felt strongly and took umbrage over the fact that they chose not to pay their respects to the memory of the gadol hador. He felt this was a chillul Hashem, desecration of Hashem’s…

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ויאמר כי אהיה עמך וזה לך האות כי אנכי שלחתיך

And He said, “For I shall be with you, and this is your sign that I have sent you.” (3:12)

Moshe Rabbeinu claimed that he was unworthy to lead the Jews out of Egypt. Hashem countered that he was worthy of great things. He gave him a sign. What was that sign? The Ohr HaChaim HaKadosh explains that Hashem intimated, “You ask what is the sign? The mere fact, Ki Anochi shilachticha, that I have sent you, is your greatest sign. For had you not have been worthy, I would not have sent you! So what room do you have for the concern regarding your worthiness?” Horav Yitzchak Zilberstein, Shlita, applies the words of the Ohr HaChaim to assuage the…

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ויקח משה את אשתו ואת בניו וירכיבם על החמור וישב ארצה מצרים

So, Moshe took his wife and sons, mounted them on the donkey and returned to the land of Egypt. (4:20)

Rashi teaches that this was no ordinary donkey. It was the donkey that Avraham Avinu saddled for the Akeidas, Binding, of Yitzchak. It is also the donkey that Moshiach Tziddkeinu is destined to be revealed upon, as the pasuk in Zecharyah (9:9) says, Ani v’rocheiv al ha’chamor, “A humble man riding on a donkey.” What is Rashi teaching us? What is to be gleaned from the fact that Moshe Rabbeinu’s donkey was none other than the same donkey that Avraham saddled to go to the Akeidah? Horav Chaim Stein, zl, explains that we should understand this in the context of…

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ויחי יעקב בארץ מצרים שבע עשרה שנה

Yaakov lived in the land of Egypt seventeen years. (47:28)

After (what seemed to be) a life of difficulty, Yaakov Avinu arrived in Egypt to spend the last seventeen years of his mortal existence. The tranquility, joy and harmony that he enjoyed in some way ameliorated what he had endured in the past. While there can be no tradeoff for the pain and sorrow that our Patriarch experienced, we do know that the last seventeen years of his life were reasonably calm and filled with nachas. Chazal (Talmud Yerushalmi, Kesubos 65b, Bereishis Rabbah 96:5) teach that Yaakov Avinu and Rabbi Yehudah HaNasi were intrinsically joined. This matter was not unknown…

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ועשית עמדי חסד ואמת אל נא תקבריני במצרים

And do kindness and truth with me – please do not bury me in Egypt. (47:29)

Chesed shel emes, true kindness, or kindness of truth, is a fundamental concept in Jewish life. It underscores the importance of performing acts of lovingkindness for others for the sake of “kindness,” for Heaven’s sake, and not for any form of remuneration. For the most part, it pertains to the compassion and respect inherent in preparing the deceased for burial. The Chevra Kaddisha, Jewish Sacred Society, is charged with seeing to it that every Jew is accorded a proper and dignified burial. Chesed shel emes highlights the selfless and unconditional love that one should exhibit towards others – at all…

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