VA'EIRA 23
1ארא ־ VA'EIRA
״וידבר אלקים אל משה ויאמר אליו אני n׳״ (״ (G-d spoke to Moshe and said to him, 'I am G-d.'6:2"
QUESTION: This is the second pasuk of the sixth chapter, and it is a continuation of Hashem's response to Moshe for his sharp criticism. Why does the first pasuk of the chapter start with the words "vayomer Hashem" — "Hashem said [to Moshe]" — while this pasuk starts "vayedabeir Elokim"? ANSWER: Moshe's complaint to Hashem was twofold: 1) "Why have you done evil to this people; why have you sent me?" (5:22). Since I came things only got worse for them. 2) "You created a chilul Hashem — a desecration of Your Holy Name; since I came to Pharaoh 'ledabeir bishmecha,' to speak in Your Name, he did evil to this people. Hence, the world will not respect Your Eminence because they know that I spoke in Your Name and Pharaoh disregarded it and nothing occurred to him." The word "amar" — "said" — implies a mild form of speech, and the word "dabeir" — "spoke" — connotes a stronger form of speech. Hashem's holy four letter name indicates mercy while the name Elokim denotes Hashem in His attribute of justice. Consequently, the different terms used in the pesukim indicate the tone of Hashem's response to both of Moshe's complaints. 1) Regarding Moshe's concern that a chilul Hashem had taken place, "Vayomer Hashem el Moshe" — "G-d said to Moshe" — in a soft and gentle tone, "I appreciate your concern. However, you need not worry, because very soon 'you will see 24 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM
what I shall do to Pharaoh, for through a strong hand will he send them out,' (6:1) and there will then be a tremendous kiddush Hashem — sanctification of My Name.'"
2) Regarding Moshe's other complaint, "Why have you done evil to this people; sending me to Pharaoh only made it worse for them," "Vayedabeir Elokim" — He spoke like a judge — and admonished Moshe in a harsh tone for doubting His infinite love for the Jewish people and trustworthiness to redeem them. (שמעתי מהרב יחיאל מ. דיל וויינגארטען, מישיבה דקראון הייטס)
״וארא אל אברהם אל ״צחק ואל ״עקב״ "I appeared to Avraham, to Yitzchak and to Yaakov" (6:3)
QUESTION: Rashi comments, "el ha'avot" — "[I appeared] to the forefathers."
It is already known that Avraham, Yitzchak and Yaakov are our avot. What does Rashi want to teach us with this comment?
ANSWER: The word "avot" stems from the word "ava" which means "want," as in "velo avah" — "he did not want" (10:27). Rashi is telling us that Hashem said to Moshe, "I appeared to Avraham, Yitzchak and Yaakov because they wanted to have contact with me." Every Jew can have Hashem appear to him if he wants. (חתם סופר)
״והוצאת״...והצלת״...וגאלתי...ולקחת״...והבאת״ אתכם אל הארץ...ונתת״ אתה לכם מורשה״ "I will take you out...rescue you...redeem you...take you... bring you to the land, and give it to you as a heritage." (6:6-8)
QUESTION: At the Seder table we drink four cups of wine in honor of the four expressions of redemption. Why don't we drink a fifth cup for the fifth expression, "veheiveiti" — "I will bring you"?
ANSWER: The first four expressions of redemption are addressed to the entire Jewish community. However, the fifth expression, "I will bring you," refers to the giving of Eretz VA'EIRA 25
Yisrael to the Jewish people and does not apply to the tribe of Levi, because they did not have their own portion of Eretz Yisrael. They only had 42 cities plus the 6 cities of refuge which were given to them by the other tribes (Bamidbar 35). Since "I will bring you" does not apply to everyone, we do not drink a fifth cup.
Nevertheless, a fifth cup is placed on the table and called "kos shel Eliyahu" because he is the prophet who will announce the coming of Mashiach. When Mashiach comes, Eretz Yisrael will be divided into 13 portions (Bava Batra 122a), including one for the tribe of Levi. The tribes of Ephraim and Menashe will together have the one portion of the tribe of Yosef, and the 13th portion will be for Mashiach. Hence, it is appropriate to associate Eliyahu with the fifth cup, for through him all the Jews will be given a heritage in the land.
(הדרש והעיון)
״וידבר משה כן אל בני ישראל ולא שמעו אל משה מקצר nn ומעבדה קשה״ "And Moshe spoke this to the Children of Israel; but they did not listen to Moshe for anguish of spirit and for cruel bondage." (6:9) QUESTION: Moshe brought them good tidings. Why didn't they heed his words?
ANSWER: Originally, Hashem had told Avraham that his descendants would toil in bondage for a period of 400 years. However, Moshe appeared after they had been in Egypt only 210 years.
When the Jewish people asked him why he was coming early, Moshe answered that Hashem had sent him then for two reasons: 1) They had declined spiritually to the point where they were now in danger of assimilation and spiritual annihilation. 2) The Egyptians exploited them so cruelly that they had already endured the equivalent to 400 years of normal servitude. 26 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM
Knowing that they were destined to be in Egypt for 400 years, they refused to accept Moshe's explanation that his coming now was because of "kotzer ruach" — their decline in spiritual status ("ruach" as in "ruchniut") or "avodah kashah" — intensively excessive labor imposed upon them. (פרדס יוסף)
״הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה ואני ערל שפתים״ "Behold, the Children of Israel have not listened to me; how then shall Pharaoh hear me when I am of uncircumcised (closed) lips?" (6:12)
QUESTION: Should he not have first said that he was "of uncircumcised lips," and then that, if the Jews did not listen, Pharaoh would surely not listen?
ANSWER: Moshe loved the Jewish people and was very concerned about their well-being. Therefore, he said to Hashem, "The Jewish people have not listened to me. Unfortunately, they are not willing to leave the galut in Egypt and move to Eretz Yisrael, ve'eich — and what would be if — yishma'eini Paroh — Pharaoh grants my request — and agrees to let the Jewish people go, then ve'ani aral sefataim — my lips will be closed — for I will be unable to plead any longer for my brethren, who do not recognize their plight and who do not want to leave." (ר׳ יצחק מווארקא זצ״ל)
״אלה ראשי בית אבתם״ "These are the heads of their father's houses." (6:14) QUESTION: Since the Torah wants to tell us the lineage of Levi because of Moshe and Aharon, it began to set out their genealogy in the order of their birth from Reuvain on (Rashi). Why is it necessary to trace and record their yichus — pedigree?
ANSWER: Contrary to the belief of the Christian world regarding their own leader, the Torah wants to emphasize that a Jewish leader is not one who is born in a supernatural way. He is a normal person who has a father and mother and who has elevated himself spiritually to be worthy of his rank. Every VA'EIRA 27
Jewish boy has the potential to become a Moshe Rabbeinu — a leader of the Jewish people in his generation. (מעינה של תורה)
״ואלה שמות בני לוי לתלדתם גרשון וקהת ומרו־,״ "These are the names of the children of Levi: Gershon, and Kehat and Merari." (6:16) QUESTION: Why is the word "shemot" — "names" — mentioned only for Levi's children while for all the others it simply says "the children of... are..."?
ANSWER: With the exception of the tribe of Levi, the children of all the tribes were enslaved in Egypt. Levi felt that although his children were not personally enslaved, they should participate in some way and remember the troubles which confronted their brethren. Therefore, he named his children in a way which would remind them of the exile.
The name "Gershon" means that the Jews were — strangers in a land that was not theirs. The name "Kehat" means that — their teeth became dull from the difficulties they endured. The name "Merari" means — [The Egyptians] embittered their lives. (שלייה)
״ויאמר משה אל ה׳ הן אני ערל שפתים״ "Moshe said to G-d, 'Behold, I am of uncircumcised (closed) (״(lips.'6:30
QUESTION: He was referring to the injury which he suffered when he touched his tongue with a burning coal. Why was his tongue injured and not his hand?
ANSWER: When Batya found the baby Moshe in the Nile River, she asked a number of Egyptian women to nurse him. Destined to speak with Hashem, "mouth to mouth" (see Bamidbar 12:8), Moshe refused their milk. However, during the process, some of the milk of the Egyptian nurses fell on his tongue and he spat it out immediately. 28 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM
When non-kosher food comes in contact with a kosher utensil it needs "kashering." This is normally done by immersing the utensil in boiling water or using fire to make it red hot so that it will expel whatever it had absorbed. Thus, Moshe's tongue was burned in order to remove all traces of Egyptian milk. (שפתי כהן)
״ויאמר משה אל ה׳ הן אני ערל שפתים...ראה נתתיך אלקים לפרעה ואהרן אחיך יהיה נביאך״ "Moshe said to G-d, 'Behold I am of uncircumcised (closed) lips'...'See, I have made you master over Pharaoh; and Aharon your brother shall be your spokesman.'" (6:30-7:1)
QUESTION: How did the fact that Hashem had made Moshe a master over Pharaoh and had appointed Aharon his spokesman refute Moshe's argument that his speech difficulty made him an unsuitable messenger?
ANSWER: Every nation has its own language. Usually, when heads of governments meet, each speaks his native tongue with an interpreter between them. An exception to this rule is a meeting between the head of a small country and the head of a major power. Then it is customary to speak the language of the larger country.
When Hashem told Moshe to deliver a message to Pharaoh, he assumed that he was to speak in the Egyptian language. He therefore told Hashem that since he had left Egypt at a young age and was now 80 years old, he lacked fluency in the Egyptian language and would have to stutter to find the proper words. (See Rashbam 4:10.)
Hashem told him, "I have appointed you a master over Pharaoh. Thus, he is your inferior, and you are the head of a major empire. Consequently, in accordance with proper protocol, you will address him in Lashon Hakodesh — Hebrew. Do not be concerned about his inability to understand Hebrew because Aharon will be your interpreter." (חתם סופר)