The only plague carried out by Hashem Himself was Makas Bechoros. Chazal tell us that no angel or emissary was involved in its execution, only Hashem Himself. Why was this Maka so different that it could not be meted out through a Shliach?
The pasuk tells us that the killing of all firstborn also included firstborn barnyard animals. Rashi, quoting the Mechilta, explains that the reason for this is that the Egyptians worshipped their firstborn livestock. Since, when punishing a nation, HaShem destroys the false gods and deities they worship as well, these animals were to be eradicated.
This would seem to contradict the Gemara Sanhedrin’s ruling (according to many Rishonim) that animals worshipped by non-Jews need not be destroyed (55 a). In fact, here we see that Chazal went to great lengths to explain the destruction of animals during the Mabul (the Great Flood), since they had no free will and were incapable and innocent of sin.
The Or HaChaim ZT’L as well as the Leket Oni (by R’ Moshe of Kossiv ZY’A) among others, explain that the manner in which Makas Bechoros was carried out was proactive rather than reactive.
This means as follows: every creation of Hashem, without exception, can only exist as long as it contains some element of Kedusha, or divine holiness, however miniscule. In the case of Makas Bechoros, Hashem caused the holiness of the Shechina (divine presence), to come into close proximity of the Egyptian firstborn. The sheer intensity of the Shechina’s holiness caused the Kedusha found within the Egyptian firstborn to yearn for its Shoresh (source) and leap towards the Shechina, automatically rendering the firstborn lifeless. (Similar to the concept of Yahiv bey Einey found in Masechta Brachos and Yevamos). This could not be accomplished through a Shliach since the very essence of the Shechina was needed.
The Bais HaLevi ZT’L in Parshas Noach quotes the Zohar HaKadosh to explain why it was that even animal life was to be destroyed by the Mabul. Whenever man sins he pollutes his surroundings, leaving in his wake a spiritual ‘carbon footprint.’ If sin reaches a certain level, it can defile all that exists in its vicinity. In the case of the Mabul the sin of mankind was so acute that it resulted in warping behavior even among animals. It was thus necessary for a Mabul to destroy the polluted physical world, to facilitate restoration to its former state of purity. The Bais HaLevi concludes, that although the sin of man will never bring about another Mabul, man’s behavior still spiritually affects the world around him.
Using the explanations of the Or HaChaim and the Bais HaLevi, we can now understand that although the firstborn animals in Egypt were not at fault for their designated role in Avoda Zara, as idols to be worshipped, they were, however, defiled by the sin. Thus, the intrinsic holiness within them, when exposed to the Shechina, sprang forth from its impure environment to join the holiness of Hashem, leaving the animals lifeless. This was not as much a punitive act as it was a natural spiritual reaction.
When considering the power of a connection to HaShem in all life forms, one can only imagine the power of the Neshama that we all possess as Jews. The Jewish soul is described as being a Chelek Elokai, a veritable extension of HaShem himself. The holy Sefarim tell us that this level of holiness is far superior to that possessed by any other creature in the universe, including angels!
What a source of strength and encouragement this can be for all of us. By just appreciating who we are at the core and what holiness we possess, we can be spurred on to accomplish that which we never dreamed possible. Banim Atem LaShem Elokeichem!
Shabbat Shalom
THE WEEKLY SIDRA- BO
Rabbi Moshe Greebel
One of the many fascinating aspects of Torah, is its relationship to astronomy- the big picture, so to speak.. Consider the following.
While Rosh Chodesh on the earthly plain is designated by such additions to the Tefillah as Ya ’aleh V’Yavo, Hallel, and Musaf, roughly a quarter million miles away in the vastness of space, we witness the Molad (lunar birth)- the first right side sliver of the new moon, breaking spectacularly out of the blackness of space. Additionally, each Chodesh (month) has its own Mazal (constellation)- one of twelve unique configurations of stars, which are prominent in the night sky.
Another example of this bigger cosmic picture is on Rosh HaShanah, when we recite the following Passuk (verse):
“Blow a Shofar at the new moon, in the concealment of our feast day.” (T’hillim 81:4)
What is this concealment? Other Yomim Tovim fall out on nights where the moon is very visible. Pesach and Sukkos fall out on the 15th days of their respective months, when from the infinity of space, we witness a full moon shining away in its full glory. Shavuos falls on the 6th day of Sivan, when the moon is almost half full from the right side. On Yom Kippur, the 10th day of Tishrei, the moon presents herself to us more than halfway full, from the right side.
However, when it comes to Rosh HaShanah, the 1st day of Tishrei, the best we can hope to see in the night sky is that Molad- a very thin sliver on the right side. Rosh HaShanah therefore, in the eternity of space, is very concealed.
And, this is how what we conceive on earth, is played out in a much grander scale in the endlessness of space. What has all this to do with the weekly Sidra? Consider the following insights from the text Tzail Ha’Aida, in the name of Rav Yosef T’umim, the Ba’al Pri M’gadim (1727- 1793) of blessed memory.
Initially, Avraham Avinu was told that his children would be strangers for 400 years:
“And He said to Avram, ‘Know for a certainty that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years.’” (B’raishis 15:13)
Yet, everyone is aware that the B’nai Yisroel only lived in Egypt for 210 years, as per the Midrash B’raishis Rabbah 91- 2:
“Rav Abba Bar Kahana said, ‘He (Ya’akov) notified them (his sons) that they would spend there two hundred and ten years.’”
The Pri M ’gadim continued by noting the following Passuk in this week’s Sidra:
“And it came to pass at the end of the four hundred and thirty years (from the birth of Yitzchak- Rashi), even on that very day it came to pass, that all the hosts of HaShem went out from the land of Egypt.” (Sh’mos 12:41)
Isn ’t the expression in this Passuk ‘even on that very day’ redundant? Why did the Torah see fit to write this? The Pri M’gadim explained in this manner.
Celestial bodies play out time. The movement of these bodies signify Yomim Tovim, years, months, days, and even smaller segments of time.. When we as humans, say, “Next year,” we assume that the Sun will be in the same area of space that it is as present. If we say, “Next month,” we presuppose that the moon will be in the exact same sector of space, as it is as present.
If we say, “At such an hour,” continued the Pri M’gadim, what we actually mean is that when all the legions of stars and celestial bodies are in a particular exactly fixed configuration in space.
Now then, went on the Pri M ’gadim, when HaShem notified Avraham Avinu that his children would be strangers in a foreign land for 400 years, what was meant, was that after 400 years, the legions of stars and celestial bodies would be in a certain configuration in space- a configuration only possible after 400 years. If that is so, posed the Pri M’gadim, how could HaShem have taken out the B’nai Yisroel from Egypt after only 210 years, when a completely different configuration of stars and celestial bodies would have existed?
The Pri M ’gadim resolved this difficulty by answering that for those 210 years, HaShem hastened- sped up- the celestial movements and configurations, so at the end of this time, those configurations would appear as those of a 400 year lapse. And, that is the meaning of the Passuk, when it states, ‘even on that very day,’ in the 210th year. That is, on that very day, the celestial configurations resembled those that would exist after a 400 year lapse.
Time, for Torah Jews, is of essential significance. The difference in time between properly lighting Shabbos candles and desecrating Shabbos, is but a few minutes. The same would apply to being permitted to eat Chametz (leaven) and being forbidden to eat it. As well, the difference of the Mitzvah of eating on Erev Yom Kippur and violating Yom Kippur by eating, is a matter of minutes. The list obviously goes on.
One way or the other, this commodity of time seems to be quite a significant aspect of our lives, and should be spent wisely, in endeavors which are ethical, scholarly, and productive.. The stars and celestial bodies are always where they should be at any given time. So too must we always be positioned correctly at any given time, to do the will of HaShem Yisborach.
May we soon see the G ’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.
