Answers to this Week’s Riddles

(For the riddles, please see back page)

1) The Netziv (11:2) answers: אלא ישראל שהיה אור במושבותם הושיטו להם מזון וכל ההכרחי ובזה השיגו ישראל חן גדול בעיניהם – “The Jews which had light in their dwelling places passed them food, and all the items they needed. Because of this, the Jews find great favor in their eyes.”

2) The Medrash (Yalkut Shimoni 186) says that Pharaoh’s daughter Basya who saved Moshe from the river was a firstborn. She was saved in the merit of the prayers of Moshe, who remained grateful to her for saving his life. This is alluded to in the pasuk in Aishes Chayil (Mishlei 31:18): טעמה כי טוב סחרה לא יכבה בלילה נרה. Because she saved Moshe, who was called טוב - good (Shemos 2:2) – therefore her light (i.e. her soul) was not extinguished בלילה – on “the night,” a reference to the night of the slaying of the firstborn.

3) The Chanukas HaTorah (on this week’s parsha) and the Chida (Simchas HaRegel pg. 32) both bring a beautiful source for this Medrash. The Medrash in Bereishis on the pasuk, ויקרא אלקים לאור יום ולחושך קרא לילה, asks, why when the pasuk talks about day does it mention אלקים, however, when it talks about night it omits the name of Hashem? The Medrash answers: Nighttime is a time of dinim [strict justice], therefore, Hashem doesn’t associate His name with it, as Hashem doesn’t like to have His name associated with bad.

With this we can understand how the Medrash and Zohar both know that the night Klal Yisrael left Mitzrayim was light. The pasuk says, ליל שמורים הוא לה', but surely Hashem doesn’t associate His name next to bad and surely nighttime is bad? Because of this question the Medrash and Zohar both understand that it must be that the night of Yetziyas Mitzrayim was actually bright like the day, and therefore Hashem was happy to have His name associated with it.

We still need to understand however, why this special miracle was necessary?

• Chazal tell us that the reason Klal Yisrael were let out of Mitzrayim after just 210 years, was because they had to work at night as well, and therefore it was like they worked for 430 years. The original gezeirah against Klal Yisrael was that they would need to work in the day for a duration of 430 years, however, at night they would be able to rest to regain strength. However, in the end they needed to work at night as well, therefore, it made up for the extra years. To highlight this point, Hashem made the night of Yetziyas Mitzrayim bright like day, to show how He was right, and they had the 430 years of servitude in just 210 as the night made up for it. (Chida, Haggadah Shel Peach Simchas HaRegel pg. 35)
• Pharaoh had a kinyan haguf [acquisition of the bodies] in the Yidden, and at the time of Yetziyas Mitzrayim he needed to free them, and return them back to Hashem. This required a kinyan [acquisition], and we don’t make kinyonim at night. Therefore, Hashem needed to arrange that the night was as bright as day, and the poskim say that at night one can make a kinyan, if there are candles which make it as bright as day. (Chanukas HaTorah, Parshas Bo)

4)

• The right hand is constantly being used, and is much busier than the left, and it’s not fitting to place names of Hashem on such a hand. (Chizkuni)
• It’s easier to tie tefillin with the right hand, therefore, we put tefillin on the left arm so that we can easily tie them with the right hand. (Chizkuni)
• To remind us that Hashem is in charge and that we can’t do anything without the help of Hashem who takes our hand and guides us. ועל כן צוה ה' להניח התפילין אשר שם ה' חקוק בהם על יד כהה להורות שיד ה' החזקה הימנית היא הנותנת כח ליד כהה זו ,ולהורות נתן בלבם שאין שום מעשה תלוי בפעולת האדם כי אם בעזר ה' יתברך - “Therefore He commanded us to place the tefillin which has His name engraved on it on the weaker hand, to demonstrate that the strong right hand of Hashem is what gives strength to the weak hand, and to instill into our hearts, that are actions are not up to us, rather they are up to Hashem.”(Kli Yakar)
• We want the tefillin to be close to our heart which is on the left side, therefore, we place the tefillin on the left arm. (Ohr HaChaim HaKadosh)
• Chazal fixed halachah in a manner that is pleasant to us (דרכיה דרכי נועם) and since originally tefillin would be worn all day, if they would be on the right hand they would get in the way, therefore, the Torah told us to wear them on the left as it is less likely to get in the way (Rav Pinchos Rabinovitz shlita, Lakewood)