Bo

The Ramban explains that the description of the Makos is only told once. The Torah does not need to inform us of both the Divine command to Moshe and Moshe's relaying of the message to Paroh since we can assume that if Moshe received the message then he will deliver it and if Moshe delivered the message then he received it. Therefore, the repetition of Makas Bechoros must be to inform us of something unusual.

Interestingly, there are four elements of Makas Bechoros that are stated to Moshe by Hashem. First, v'yishalu ish me'es re'ehu...klei kesef... Request items from the Egyptians. Second, u'mais kol bechor - every Egyptian first born will die. Third, the cry of the Egyptians will be great since no one will be unaffected as the plague will be mibchor Paroh hayoshev al kiso ad bechor hashifchah. Fourth, veyardu kol avadecha eileh elai - your servants will beg us to leave.

These same four requests are repeated when the actual episode of Makas bechoros is described later in the Parsha. However, each one has a nuance that is different. Vashem HIKAH kol bechor - it is not merely that the Egyptian firstborn will die but rather Hashem will kill them. Second, the description of all the Egyptians being impacted by Makas Bechoros is mibchor Paroh hayoshev al kiso ad bechor HASHVI - the captive- rather than HASHIFCHA - the maids. Third, the request by the Egyptians to have Bnei Yisrael leave Egypt includes the phrase u'lchu ivdu es Hashem - not merely to leave but to serve Hashem. Lastly, requesting items from the Egyptians is stated last rather than first, as was done in the previous description. Why the repetition of the episode and why the subtle differences?

The description of Makas bechoros is interrupted by the parsha of Hachodesh hazeh lachem. The first mitzva given to Bnei Yisrael with all its details is an essential prerequisite for the upcoming redemption. In essence, this mitzvah becomes a seminal moment in Jewish history.

Beginning with Avraham Avinu, the role of the Jewish people was to propagate the idea of monotheism to the world. Avraham, Yitzchak and Yaakov are all kore beshaim Hashem - build altars, wells, etc to popularize the idea of monotheism and to attempt to have the world recognize Hashem. Relationships with the nations of the world are essential to accomplish this mission. Therefore, we are told often of the interaction between them and the people around them: Avraham and Avimelech, Yitzchak and Avimelech, Yaakov and Lavan, Yaakov and Paroh, Yosef and Potiphar, Sar hamashkim and sar ha'ofim, Paroh, etc. The mission of the descendants of Avraham was likro beshaim Hashem. Therefore, relationships with the people and nations around them was an essential element of their existence.

This all changed with the first mitzvah. Hachodesh hazeh lachem symbolized a shift in the mission statement. Going forward, the most important relationship for the Jewish people was their relationship with Hashem and with each other. Vechal arel lo yochal bo - a bris milah is a prerequisite for participation in Korban Pesach. Bnei Yisrael are commanded to remain in their homes separated from the Egyptians. Veyikchu ish seh l'vais avos - the Korban Pesach is for our families only. This seminal moment in Jewish history changes the mission statement of the Jewish people to one that focuses unwaveringly on our relationship with Hashem above all else.

The changes in the description of Makas bechoros as told before the parsha of hachodesh hazeh lachem versus its description after hachodesh hazeh lachem define this change.

Before parshas hachodesh, Bnei Yisrael are most concerned about their relationship with the Egyptians. Even though the Egyptians are their oppressors they feel a concern for their welfare since severing that relationship would sever Bnei Yisrael's tie to their mission statement. How could they possibly influence a world that stays away from them? How could they influence a people that they've destroyed? Therefore, the description of the episode emphasizes this mission statement and the relationship with the Egyptians.

However, after parshas hachodesh the mission statement emphasizes the need to further develop the relationship with Hashem. The descriptions speak of this relationship first and foremost rather than one with the Egyptians.

Before parshas hachodesh, the death of the firstborn is just that - death. Bnei Yisrael are concerned about the Egyptians so they are informed of their impending death. After parshas hachodesh the emphasis is not on the Egyptians but rather on the fact that Hashem - who is taking Bnei Yisrael out of Mitzrayim - has killed them in order to save us.

Before parshas hachodesh, the firstborn deaths will go ad bechor hashifchah. Rashi explains that the firstborn of the maidservants are to be killed because they, too, persecuted the Jews. In response to this relationship between Jew and Egyptian maid they are to be slain as well. Again, the emphasis on the human relationship. After parshas hachodesh, the Torah tells us that the firstborn deaths will go at bechor hashvi. Rashi explains that the reason other captives would be slain in Makas bechoros is to assure that they will not assume that they were saved (had they not been included in the Makah) because of the protection from their gods. They are slain so that Bnei Yisrael will recognize the special relationship we have with Hashem as opposed to the relationship between any other people and their respective idols.

Before parshas hachodesh, the statement will be for Bnei Yisrael to leave mitzrayim. After parshas hachodesh, we recognize that leaving mitzrayim is not enough. It must be followed up with lechu ivdu es Hashem. We must develop and enhance our relationship with Hashem.

Finally, before parshas hachodesh, Bnei Yisrael are informed that their request for gifts from the Egyptians will be accompanied by vayiten chen ha'am b'ainai mitzrayim - the Egyptians will still like them. Before parshas hachodesh they still need to feel this. Therefore, this is stated first. However, after parshas hachodesh it becomes more of an afterthought since the primary concern is on our relationship with Hashem.

Yetzias Mitzrayim and the Torah and Mitzvos that accompany it changes the mission statement of Bnei Yisrael forever.

Va'era

After the disappointment experienced at the end of Parshas Shmos with the intensification of slavery and persecution in Egypt, Parshas Va'era begins with signs of hope. Moshe Rabbeinu is told to convey to Bnei Yisrael that the redemption is upon them. Unfortunately, his message falls on deaf ears. Vayedaber Moshe ken el Bnei Yisrael velo shamu el  Moshe mikotzer ruach u'me'avodah kashah. Moshe delivers his message but Bnei Yisrael are unable to listen to it due to their intense labor. Previously, Moshe is told to go to Egypt and redeem Bnei Yisrael. Moshe's response is one of hesitation. V'hein lo ya'aminu li velo yishma'u bekoli - Bnei Yisrael will not believe me and will not listen to me. Hashem's response is to give Moshe signs to show Bnei Yisrael in order to get them to believe. Moshe delivers a similar hesitant response here again in Parshas Va'era, but there are no signs given to help him. Why not?

Additionally, there are two phrases repeated by Moshe. The first is va'ani aral sefasayim and the second is aich yishma'eni Pharoh. Moshe has already employed the argument of his speech impediment during his first encounter with Hashem. It was answered then. Why is he reiterating this fear? In addition, why is Moshe so concerned about Paroh listening to his plea on behalf of Bnei Yisrael? Hashem has assured redemption so why is he so concerned with Paroh listening to his message?

Finally, the episode of Moshe's entreaty to Paroh is broken up in the Parsha by the description of the lineage of Moshe and Aharon. Moshe and Aharon have already been introduced to us. Why is their lineage first described here?

When Moshe is first informed of his assignment to be the messenger of redemption for Bnei Yisrael he hesitates to accept. Two words are used to describe his dual hesitation: shmiyah (listening) and emunah (believing). V'hein lo ya'aminu li velo yishma'u bekoli. Shmiyah - listening - does not necessarily lead to believing. Similarly, emunah - believing - does not require listening. Listening gives another the opportunity to speak their piece. It involves a willingness to listen but not necessarily accept, believe or take to heart what was said. Similarly, a person can refuse to listen but, nonetheless, accept and believe the other's concept (through seeing or signs, for instance).

Moshe is originally told veshamu lekolecha - and they (Bnei Yisrael) will listen to your voice. How is it possible that he doesn't believe this Divine promise and states ve'hein lo ya'amini li? The Ibn Ezra explains that Moshe trusted that Bnei Yisrael would listen to him - veshamu  lekolecha. His doubt regarded whether or not they would believe him - v'haim lo ya'aminu. The signs were given lema'an ya'aminu - to get Bnei Yisrael to believe.

Was Moshe right? Would Bnei Yisrael not have believed him without the signs? Although the pasuk states: vaya'as es ha'osos - Moshe performed the signs - the next pasuk immediately states: vaya'amen ha'am vayishma'u ki pakad Hashem es Bnei Yisrael. Rashi tells us that once Bnei Yisrael HEARD the words of pakad, they immediately believed. They had a mesorah that the redeemer would use these words and, therefore, did not need signs. They just needed to hear the words of the mesorah.

Moshe learned this lesson well. Therefore, in Parshas Va'era when he is asked again to speak to Bnei Yisrael he no longer requests signs.Moshe realizes that all Bnei Yisrael need is shmiya - they need to listen. Once they've given Moshe a chance to speak then they will once again accpet the mesorah. Moshe realizes that shmiyah - listening - is the key ingredient. If this is the case then, Moshe assumes, he needs to truly be concerned about his speech impediment. If listening is the key to success then an accomplished orator is essential. Hence, his repetition of his concern over his speech impediment.

In reality, an accomplished orator was unnecessary. Bnei Yisrael merely needed to give Moshe a chance to deliver the mesorah. It was all about the mesorah. It is for this reason that the lineage of Moshe and Aharon is described specifically at this moment. The Sforno explains that the reason why only the ages of Levi, Kehas, and Amram are stated in the parsha is to emphasize that their long lives enabled them to have a greater influence on succeeding generations. They were able to solidify the mesorah in succeeding generations as witnesses of the previous ones. This delivery of the mesorah is a key component of the parsha and is emphasized through the description of the lineage of Moshe and Aharon. The mesorah is the element that will assure the redemption.

The tragedy of the Parsha is described early on: velo SHAMU el Moshe mikotzer ruach u'meavodah kashah. Bnei Yisrael wouldn't listen. Bnei Yisrael didn't even give Moshe the chance to deliver the mesorah message. In this instance, their problem was not refusing to believe - v'hein lo ya'aminu li - but rather it was shmiya - velo shamu el Moshe. Moshe is then instructed to turn his efforts towards Paroh. The pasuk emphasizes this change of focus through its repetition of Moshe's doubt - v'aich yishma'eni Pharoh. Redemtion that occurs due to the worthiness of Bnei Yisrael can be an eternal and everlasting one. Redemption through Paroh can only be a transient one. Bnei Yisrael had an opportunity to listen to Moshe again and internalize the mesorah message, thereby facilitating the redemption and assuring that it would be an eternal one. The tragedy of the parsha is that this opportunity was squandered. The consequence of missing this opportunity is that the redemption comes through Paroh and is, thereby, only a transient one. From this point foward, for the remainder of Parshas Va'era, there is no interaction with Bnei Yisrael. The interaction is with Paroh. Interaction with Bnei Yisrael only returns in Parshas Bo: u'lema'an tesapeir b'aznei bincha uven bincha. Interaction and intimacy with Hashem is only restored by the promise of a renewed commitment to the mesorah by assuring that its message will be delivered to succeeding generations.

Shemos

Parshas Shemos introduces a new era in Jewish history. The era of a Jewish People begins. As part of that history, we are also introduced to the first real Jewish leader who, also happens to be the greatest leader in history: Moshe Rabbeinu. Moshe's first mission as leader also occurs in Parshas Shemos. It fails.

Moshe Rabbeinu returns to Bnei Yisrael and delivers the longed-for, centuries old message - pakod yifkod elokim eschem- the time for redemption has come. After centuries of persecution and slavery, the hope and promise of redemption have finally arrived. Moshe tells Bnei Yisrael of his vision and that he will immediately go to Paroh and the redemption will begin. Upon hearing of Moshe's message, Paroh responds by intensifying the persecution and slavery. The hopes and dreams of Bnei Yisrael have been dashed. After this colossal disappointment, their hearts are broken seemingly beyond repair.

Moshe - the epitome of an ohev Yisrael - is equally pained. The pledge he gave to Bnei Yisrael to fulfill the next stage of the Bris Bein Habesarim given to Avraham Avinu was not fulfilled. Instead, things only got worse. Moshe's reaction is twofold: lamah harai'osa la'am hazeh, lamah zeh shelachtani - why have You done evil to this People, why did You send me as Your messenger? Moshe's reaction has a personal aspect to it as well as a communal one. He wonders why Hashem sent him and he wonders why Hashem has increased the pain and suffering of Bnei Yisrael.

The Divine response is also twofold: atah tireh...ki beyad chazakah yeshalchaim - now you will see...I will take Bnei Yisrael out of Mitzrayim with a mighty hand. Rashi explains that the phrase atah tireh - now you will see- is a rebuke to Moshe Rabbeinu. Now you will witness the miracles that occur in Mitzrayim but you will not witness the miracles that will occur upon Bnei Yisrael's entry into Eretz Yisrael.

There is a similar leadership episode that occurs later in the Torah. It, too, contains this phrase of atah tireh. In Parsha Beha'aloscha we are told of several complaints that Bnei Yisrael had in the desert. One regarded the manna that came down daily. The people complained and Moshe turns to Hashem and says lamah harei'osa l'avdecha...lo uchal levadi laseis es kol ha'am hazeh. Again, Moshe's claim is twofold: personal and communal. He wonders why Hashem acted badly to him and also says that the People cannot be led by him alone. Again, Hashem's response is twofold as well - esfah li shivim ish miziknei Yisrael....atah tireh hayikracha devari im lo - gather seventy Elders to help in your leadership mission...now you will see whether or not I can perform the miracles of giving Bnei Yisrael meat. Again, Moshe is rebuked, this time presumably for questioning Hashem's initial granting of Bnei Yisrael's request.

Moshe Rabbeinu certainly epitomizes Jewish leadership. Nonetheless, he, too, needed to grow into his leadership role. These two stories describe an important lesson for all future leaders of Bnei Yisrael. Jewish leadership demands personal sacrifice. The burdens of Jewish leadership upon the individual leaders are great and often painful. Nonetheless, they must be borne with great commitment and patience and with no demands of personal benefits. The flip side of that is that requests and efforts on behalf of the Jewish People by its leaders will not go unheeded.

Upon seeing the intensification of the slavery in Egypt, Moshe Rabbeinu has two claims: why did You send me and why are You doing this to Bnei Yisrael? The personal request meets with rebuke and, ultimately, punishment. There is no place for personal requests as it relates to Jewish leadership. However, the request on behalf of Bnei Yisrael is granted. Moshe is assured that the redemption is soon to come. The pain Moshe feels for himself is a pain he is going to have to bear as his mission of Jewish leadership is fulfilled. However, the pain of Bnei Yisrael that he feels, the pain of their suffering will surely be relieved. This request is not only proper but is the responsibility of the effective leader.

This same lesson is taught in the episode in Beha'aloscha. Moshe's complaint lamah harai'osa l'avdecha is met with rebuke - atah tireh hayikrecha devari im lo. However, the request he made for the benefit of Bnei Yisrael is granted. Seventy Elders will be put in place to help Bnei Yisrael. Personal requests to relieve the pain experienced by the individual Jewish leader are relatively unimportant. Communal requests on behalf of Bnei Yisrael are always granted.

Perhaps this explains the Tefillah we recite every Shabbos: vechol mi she'oskim betzarchei tzibbur be'emunah, hakadosh baruch hu yeshalem secharam... Those who involve themselves in work on behalf of Bnei Yisrael need to do so be'emunah.There must be a firm and unwavering belief that their efforts on behalf of the Jewish community will be rewarded. The word emunah has as its root the letters aleph mem nun. These letters also spell omain - nurse (Vayehi omen es hadasah). A nurse is one who works solely on behalf of others, sacrificing himself for the benefit of others. The tefillah is telling us that if one acts with the selfless mindset of a nurse on behalf of Bnei Yisrael and does so with unwavering belief that those efforts will be successful, then they will continue to work on behalf of Bnei Yisrael even when things do not look so bright, even when it seems as if their efforts are for naught. This, we are assured, will ultimately be a successful endeavor. Hakadosh Baruch Hu yeshaleim secharam. Those efforts will be rewarded twofold: the requests on behalf of Bnei Yisrael will be granted and the leader, the omain, will be able to experience those same blessing that will be bestowed upon all of Bnei Yisrael.

Vayechi

In the beginning of Parshas Vayechi Yaakov delivers the famous brachos to his grandchildren, Efraim and Menashe. There are several questions in the Torah's description of this episode.

The Pasuk tells us that Yosef brings his children to Yaakov for a blessing. The pasuk seems to go out of its way to detail the placement of Efraim and Menashe not only in relation to Yaakov but also in relation to Yosef. Es Efraim bimino mismol Yisrael v'es Menashe bismolo mimin Yisrael - Efraim is on Yosef's right which is the left of Yaakov (as they were facing each other) and Mensahe was on Yosef's left, the right of Yaakov. If Yaakov is giving the brachos to Efraim and Mensahe, what difference does it make where they are standing in relationship to Yosef? Yosef is inconsequential here.

Then we are told that Yaakov places his right hand on Efraim even though he was on Yaakov's left and -v'hu hatza'ir - he was younger, and his left hand on Menashe. The Pasuk states seekail es yadav ki Menashe habechor - Yaakov switched his hands BECAUSE Menashe was the bechor. Rashi explains that even though Menashe was the bechor, Yaakov switched his hands. However, a simple reading of the pasuk implies that Yaakov switched his hands specifically BECAUSE Menashe was the bechor, not in spite of that fact.

After Yaakov has placed his hands on Efraim and Menashe, the pasuk tells us Vayevorech es Yosef - Yaakov blesses Yosef. What happened to the bracha for Efraim and Menashe? If we are to assume that the bracha for Yosef IS the bracha for Efraim and Menashe - his children - then why does Yaakov place his hands on Efraim and Menashe and not Yosef?

After Yaakov finishes the bracha of hamalach hagoel osi, the Pasuk tells us that Yosef saw that Yaakov switched his hands - vayera b'einav - and he was bothered by this and attempts to switch Yaakov hands so that his right hand will be on Menashe. Where was Yosef until now? Did he just wake up and notice that Yaakov's hands were switched? Why did this not bother him earlier when it initially happened? In addition, what benefit will switching them now have? The bracha of hamalach hagoel osi has already been given.

Additionally, the word the pasuk uses to describe what Yosef was disturbed by is Vayashis - and Yaakov will put (his hands). Yaakov already put his hands on their respective heads. The pasuk should have said vayar Yosef ki shas - Yosef saw that Yaakov already put his hands...

In actuality, Yaakov gave Efraim and Menashe two distinct brachos. The first bracha was hamalach hagoel osi. The second bracha was becha yevareich Yisrael. These blessings were very different.

The first blessing was given to Efraim and Menashe not in their own merit but rather in the merit of their father, Yosef. Just as the Priestly blessings are given from Hashem through the Kohanim to Bnei Yisrael, so too, these blessings were given from Yaakov through Yosef to Menashe and Efraim. As such, they had to abide by the standards of family law, requiring the bechor to receive certain right over other children. (Bechor rights can only be violated through Divine command/intervention, like the command regarding Yitzchak over Yishmael and Yaakov over Eisav.) Since this blessing was given in the merit of and through Yosef, it was as if Yosef was giving the blessing he received from Yaakov to his children. Therefore, it was essential that Menashe be on YOSEF's right side since he was the bechor. Therefore, the Pasuk states where Efraim and Menashe are in relation to Yosef. However, Yosef assumed that the blessings would come directly from Yaakov. Therefore, he switched them so that Menashe was on his left, which was Yaakov's right.

Yaakov, recognizing this mistake decided to switch his hands since, acting as Yosef, he needed Menashe to switch sides of Yosef. Switching his hands symbolized the switching of Menashe to Yosef's right side. Therefore,the pasuk states seekail es yadav KI Menashe habechor. Yaakov switched his hands BECAUSE Menashe was the bechor and, therefore, was entitled to receive the bracha on Yosef's right.

It is right after this that we are told vayevarech es Yosef because the blessing was Yosef's and then transferred to his children. The blessing is v'yikaray vahem shmi...Efraim u'Menashe ki'Reuven v'Shimon yihyu li. Efraim and Menashe would be considered as part of the twelve tribes. Yosef received this bracha as the bechor of Rachel since Reuven had forfeited these rights previously. This first blessing was the traditional method with all the respective bechora rights attached. Therefore, the pasuk does not say here: vayasem es Efraim lifnei Menashe. For these brachos, Efraim was not placed ahead of Menashe.

Yosef understood what Yaakov was telling him in regard to this first bracha. Therefore, he was not yet disturbed by the switching of Yaakov's hands. However, the second blessing was different. This was a blessing given by a grandfather to his grandchildren. This blessing did not require strict adherence to the laws of bechora. This blessing would be given based on the merits of the children, not the meirts of Yosef. When Yosef saw that Yaakov will CONTINUE to keep his hands switched even though this blessing is directly from Yaakov, he became upset. As a direct blessing from Yaakov, Yaakov needed to adjust his hands so that Yaakov's right hand would be on Menashe. Yosef was not upset with Yaakov's original placement of his hands since he understood Yaakov's message and the structure of the original blessing. However, he is upset ki yashis - that he will continue to place Efraim ahead of Menashe.

Therefore, Yaakov must explain to Yosef that although Menashe has great merits achiv hakaton yigdal mimenu - Efraim had greater merits and, therefore deserved to continue to have Yaakov's right hand upon his head. It is only after this blessing that the Torah states vayasem es Efraim lifnei Menashe.