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Beshalach 2 And Moshe told his father-in-law all that Hashem had done to Pharoh and to the Egyptians concerning Yisroel. R' Chaim Vital, the renowned Kabalist and leading student of the Ari Z"L, commenting on this verse, writes that the Egyptians may have viewed the plagues as an expression of divine wrath at Pharoh's rebellious and scornful attitude towards Hashem, as revenge for his contemptuous statements, such as "I do not know Hashem" or "Who is Hashem that I should listen to Him?" They might have reasoned that a more respectful attitude on the part of Pharoh could have led to a compromise with Hashem under which the Jewish people would have remained in Egypt as slaves albeit with better working conditions and opportunities to go off to the desert and offer some prayers and sacrifices. In their view, the Exodus with the plagues might have been retribution for the insult to His dignity. The truth, however, was that Hashem performed the miracles of the Exodus, not for his own sake, but solely for the sake of Israel. This becomes evident in the way He saved them from the onslaught of the pursuing Egyptians and from Amalek, in His protective Clouds of Glory, the manna, the well, etc.. All this is implied in the above verse "concerning Yisroel" - exclusively for their sake, and not because of Pharoh's disrespect of Hashem. In a similar vein, Maharam ben Chaviv explains why the people of Israel sang the Shira only after the miracle of splitting the Sea and not after the plagues in Egypt. It was only after the parting of the Sea that it became apparent to all that the miracles took place with the positive intent of displaying Hashem's love for the Jewish people, and not just to punish Pharoh's denial of Him. When R' Mendel of Kotzk was a little boy he turned to his teacher and asked, "In the desert, when the Jewish people were eating the Mon (Manna) and every family was receiving its needs from Heaven, how did people give Tzedakah (charity) to one another?" After the Melamed admitted he did not know, the little R' Mendel responded, "Perhaps they gave charity of their knowledge. Those with greater understanding shared it with those who had less." Throughout our history the Mon was an example to all that sustenance derives directly from Hashem. So when one is successful and Hashem's blessing towards him is with abundance, do not say, "Look at my wonderful success and the work of my hands." Give thanks to Hashem in recognition of the source of your good. If, G-d forbid, things do not go so well, and you find yourself in a difficult situation. Do not give up hope, keep up the battle . Recognise the source of all good - Hashem - can relieve your situation in an instant. R' Zvi Elimelech of Dinov would ask, "Why did not out sages institute a Brocha for Tzedakah, as they did for all the other Mitzvos? The answer is, had the giving of Tzedakah required a brochah in advance, the poor would long have died from hunger. After being asked for Tzedakah, a rich man would become very meticulous in his observance. He would have to wash his hands before saying such a special Brochah. Perhaps he even would need to go to the mikveh before. He would the pronounce a lengthy L'Shem Yichud - an introduction to the brochah - and only then would he finally be able to make the brochah. By that time the poor man would be dead. A man once complained to R' Boruch of Kosov. "Rebbe, Whatever business scheme I dream up invariably fails and I am unable to support my family." Answered R' Boruch, "You are making a mistake. Nowhere does the Torah promise a person success for the schemes he dreams up. The Torah does promise that Hashem will send blessing 'upon all the work of hands.' It is your task in life to work, not to scheme. If you work diligently, you will see blessing." |
