Parshas Va’era 5772
‘Parsha Growth Spurts’
Rabbi Dani Staum
Parshas Va’era
(6:6) “I will take you out from under the Sivlos Mitzrayim – oppression of Egypt…”
The Chiddushei Harim explained that the redemption would only occur when the Jews were completely repulsed and disgusted with the exile. But as long as they were able to be sovel – tolerate the exile, they could not merit redemption.
Hashem told Moshe that at the time of the redemption ‘I will take you out, i.e. I will remove from you, the ability to tolerate (sivlos) the exile any longer.’ Only then will they be ready for the exodus.
Have we become so repulsed by the exile or are we still able to be sovel it?
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(6:26) “These are the names of the sons of Levi… This was the Aharon and Moshe to whom Hashem said, ‘Take out the Bnei Yisroel’.”
Chazal explain that Shevet Levi was never subjected to the oppressive servitude of the nation.
The Ya’aros Devash explains that the exemption was part of Pharaoh’s fiendish plan to maintain his dominant rule over the Jewish nation. Pharaoh was told by his astrologers that the savior of the Jews was born. He correctly assumed that the Jewish savior would be born into a noble family, probably from the Levites. It was for this reason that Pharaoh allowed the exemption to remain in effect. Pharaoh reasoned that if the redeemer would never have been subject to the brutality of the servitude the people would not be willing to listen to him. A leader must be able to relate and understand his charges. How could someone who never experienced the trauma they endured be their leader? By sparing the Levities Pharaoh hoped to ensure that even if the redeemer was born, he would never be able to earn the confidence of the nation.
Pharaoh’s tactic didn’t work because Moshe was indeed deeply pained by his brethren’s suffering. On the words “Moshe grew up” (2:11) Rashi comments “Moshe set his eyes and his heart to be pained because of them.” It was that devotion and uncompromising love for his people that ensured that they would follow his lead, even though he was a member of Shevet Levi.
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(6:26) “This was the Aharon and Moshe”
Rashi notes that in some places Aharon is mentioned before Moshe while in other places Moshe is mentioned before Aharon, to teach us that they were both equal.
Moshe was the greatest prophet whoever lived, he was responsible for the transmission of Torah, and he was the quintessential leader. As great as Aharon was, how can the Torah equate him with Moshe Rabbeinu?
Rav Moshe Feinstein zt’l in Darash Moshe explained that true greatness is not defined by accomplishment or achievement, but how much one actualized his own potential. A person is not judged based on how he measured up to the accomplishments of others, but rather how he measured up to his own abilities.
Moshe may have accomplished far more than Aharon, but Aharon accomplished what he was destined to accomplish just as Moshe did. In that sense they were completely equal.
The Gemara (Bava Basra 10b) relates that Yosef ben Rabbi Yehoshua was extremely ill and lay in a coma for some time. After some time he recovered and his father asked him what he saw while his soul hovered between the two worlds. He replied, ‘I saw an upside down world; the upper ones were on bottom, while the lower ones were on top.’ Rabbi Yehoshua replied, ‘My son, you saw a world of clarity.’
Rav Moshe explained that in this world we perceive only what our senses can discern, but in the World of Truth greatness is measured based on one’s potential and destiny. Therefore, many individuals who are lauded and held in high esteem in this world because of their accomplishments will not merit such accolades in the World of Truth because they had the ability to accomplish far more than they did. On the other hand, there are many individuals in this world who appear to be simple and unassuming, yet will merit great honor and respect in the World of Truth because they fulfilled their potential.
As he lay on his deathbed the great Rebbe Reb Zusha of Annipoli had tears trickling down his face. His students asked him why he feared death after all he had accomplished. He replied, “When they ask me why I wasn’t as great as Avrohom Avinu I will know what to answer. When they ask me why I wasn’t as great as Moshe Rabbeinu I will also know what to answer. But when they ask my why I wasn’t Zusha, what will I say then?”