פרשת וארא
אֱמֶת וֶאֱמוּנָה כָּל זֹאת
וְיָדְעוּ מִצְרַיִם כִּי אֲנִי ה' בִּנְטֹתִי אֶת יָדִי עַל מִצְרָיִם וְהוֹצֵאתִי אֶת בְּנֵי יִשְׂרָאֵל מִתּוֹכָם. (שמות ז ה)
And the Egyptians shall know that I am the Lord when I stretch forth My hand over Egypt, and I will take the children of Israel out of their midst.
The Purpose of the Makkos
In this week's parshah the Torah tells us about the first seven makkos that Hashem brought upon Pharaoh and the Mitzrim. These logic-defying plagues, which had never been seen before or since, displayed Hashem Yisborach's infinite power. It showed the entire world that there exists a Greater Power; for with every single Makkah, Hashem's infallible strength was further revealed, until it was clear to all that ה' הוּא הָאֱלֹקִים. It revealed to all that Hashem created the world and governs it with perfect justice.
Pharaoh was the greatest source of falsehood in the world; he negated the truth to the maximum degree possible. Another effect of the ten makkos was to diminish Pharaoh's power of falsehood. Through the makkos, this falsehood was revealed, until he ultimately admitted in front of his entire nation that Hashem is the True Creator and Leader of the entire world.
After the Makkah of barad, Pharaoh said ה' הַצַּדִּיק וַאֲנִי וְעַמִּי הָרְשָׁעִים (ט כז) Hashem is the righteous and I and my nation are the wicked. Thus, it became evident that the 'great Egyptian nation', which was considered the most sophisticated and advanced nation at that time, was built on a foundation of foolishness, falsehood, and wickedness.
The pinnacle of the makkos was makkos bechoros in which all the Egyptians finally saw that none of their 'gods' had any power, and nothing they had believed in until then had any credibility. As Moshe warned Pharaoh in the name of Hashem כִּי בַּפַּעַם הַזֹּאת אֲנִי שֹׁלֵחַ אֶת כָּל מַגֵּפֹתַי אֶל לִבְּךָ וּבַעֲבָדֶיךָ וּבְעַמֶּךָ בַּעֲבוּר תֵּדַע כִּי אֵין כָּמֹנִי בְּכָל הָאָרֶץ (ט יד) Because this time, I am sending all My plagues into your heart and into your servants and into your people, in order that you know that there is none like Me in the entire earth.
They Will Know that 'I Am Hashem'
Throughout the parshah, the Torah relates how the makkos were meant to finally make the Mitzrim aware that Hashem is the All-Powerful Master of the world who dictates everything that occurs. Hashem told Moshe וְיָדְעוּ מִצְרַיִם כִּי אֲנִי ה' (ז ה) and the Mitzrim will know that I am Hashem. Later on, after Moshe and Aharon showed Pharaoh the signs of Aharons's staff turning into a snake, and before they struck the Nile for מַכַּת דָּם, it says בְּזֹאת תֵּדַע כִּי אֲנִי ה' (ז יז) with this you will know that I am Hashem. Every single wonderous display of Hashem's unfathomable power was meant to bring greater awareness of אָנֹכִי ה' and יִחוּד ה' to the world.
Targum Yonosan (as well as the Ramban) says that after מַכַּת בָּרָד Pharaoh admitted that in reality he had seen and come to believe in Hashem's Absolute Power from the beginning of the makkos. However, he intentionally misled his nation and continued propagating that he is god and he does not know of any other power; he did not admit to that which he had already privately acknowledged. Not only did he not listen to Hashem and free the Yidden from bondage, but he also continued to lead his nation with falsehood and deny the existence of Hashem even though he had already seen the truth.
Hashem is Righteous
Rashi in פרשת בשלח explains the possuk נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ (בשלח טו יב) You (Hashem) inclined Your right hand; the earth swallowed them up. This refers to the fact that by Krias Yam Suf the earth swallowed the Mitzrim. Rashi says מִכָּאן שֶׁזָּכוּ לִקְבוּרָה בִּשְׂכַר שֶׁאָמְרוּ ה' הַצַּדִּיק from here we see that they merited burial. This was a reward for their acknowledgment of Hashem's righteousness after מַכַּת בָּרָד. The makkos achieved their purpose, the Mitzrim finally perceived Hashem's power and righteousness. Hashem, Who runs the world with exacting righteousness, repaid them for this acknowledgment, by giving them the dignity of burial.
Punishment for Obstructing the Truth
The Rishonim say that after each of the first five makkos it says וַיֶּחֱזַק לֵב פַּרְעֹה or וַיַּכְבֵּד אֶת לִבּוֹ Pharaoh hardened his heart. He clearly saw that יד ה' brought the plagues onto his land, however he deluded himself and hardened his heart not to believe and act upon that which he was seeing. After the first five makkos, in retribution for intentionally hardening his heart from the beginning up until then, וַיְחַזֵּק ה' אֶת לֵב פַּרְעֹה Hashem hardened Pharaoh's heart, and did not allow him to absorb the truth (עי' רמב''ם, ספורנו, אבן עזרא ועוד).
The בעל הטורים says that the verse in Tehillim עִם עִקֵּשׁ תִּתְפַּתָּל, with a crooked one, you shall deal crookedly, applies to Pharaoh. Hashem said וַאֲנִי אַקְשֶׁה אֶת לֵב I will harden his heart, Hashem treated Pharaoh in the way in which he conducted himself. The Baal Haturim concludes that עִקֵּשׁ, a crooked one, is gematria מֶלֶךְ מִצְרָיִם.
Purposely Propagating Lies
Pharaoh was the epitome of heresy, as we know he said מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ (שמות ה, ב) Who is Hashem, that I should heed his voice? He denied the basic tenet of the existence of Hashem. He was the source of all falsehood and he prided himself saying, לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי (יחזקאל כט, ג) "My river is my own, and I made myself." Meforshim explained that he said "I have control over the Nile, which is the only source of irrigation in Mitzrayim, therefore I am the ultimate power in Mitzrayim".
Furthermore, he went so far as to declare himself to be a god, claiming that he does not have the human need to relieve himself. Sometimes, a person lies about his abilities and accomplishments, but the lie is an outgrowth of being untruthful with himself. The person himself believes that what he is saying is true. He has continuously inflated his worth in his own eyes, therefore he already believes the untruths that he tells others. Pharaoh, however, was in a completely different category. He was definitely aware of the fact that he was not a god. Yet, he endured great discomfort, refraining from relieving himself throughout the day, in an attempt to demonstrate his 'godliness'. He went to great pains to prove to others that which he himself knew to be a complete lie.
Pharaoh's essence and his entire existence were grounded in falsehood. Even though his falsehood caused him great discomfort, it had become such a natural part of him that there was no longer any way he could distance himself from it.
The Seal of Hashem
These parshiyos which talk about golus and yetzias Mitzrayim, are the foundation of Emunah. For this reason, we must delve into them and glean an understanding of exactly what occurred throughout golus and yetzias mitzrayim as well as all the events up until קַבָּלַת הַתּוֹרָה. Therefore, it is also appropriate to study the middah of emes at this juncture, for emes is the beginning of Emunah. Emunah is built on the foundation of Emes.
The Gemara says (שבת נה.) חוֹתָמוֹ שֶׁל הַקָּבָּ"ה אֱמֶת, Hashem's essence is truth and His seal is truth. In another Gemara (סנהדרין צב.) it says כָּל הַמַּחֲלִיף בְּדִבּוּרוֹ כְּאִלּוּ עוֹבֵד עַ"ז one who distorts his speech, i.e he lies, it is as though he worships idols.
Meforshim explain the connection between lying and idol-worshipping. Hashem's essence is truth, if one goes against that core element, and lies, he has denied the very essence of Hashem and is thus compared to an idol-worshipper. Therefore, it is impossible to attach oneself to Hashem as long as one is still attached to falsehood. Thus, the dual purpose of the makkos is clear. The makkos decreased and eliminated the falsehoods of the time, and increased Emunah in Hashem. Pharaoh's falsehood had to be destroyed, in order for Hashem's Greatness and Omnipresence to be revealed (see אגדות מהר"ל and עיון יעקב).
The Only Truth
The beginning of Emunah is simply to differentiate between emes and sheker. Following that, there are different madreigos, different levels of Emunah including fully living with the concept of שָׂכָר וָעֹנֶשׁ reward and punishment, and הַשְׁגָּחָה פְּרָטִית, recognizing the Divine Providence in every single detail of our lives, and other facets of a pure and robust Emunah.
Immediately after קריאת שמע we say אֱמֶת וְיַצִּיב וְנָכוֹן וְקַיָּם וכו'. Following our declaration in Shema, of ה' אֶחָד that Hashem is the only G-d, we declare 'Emes'. Everything we have stated is absolute truth. We then continue by saying וְנָכוֹן וְקַיָּם וכו' which delineates other ways in which Hashem runs the world and which constitute our Emunah. So too, after the Shema at night, we state אֱמֶת וֶאֱמוּנָה. First, we state that it is emes, and then we go on to state what Emunah constitutes.
The ב"ח says that everything that we witnessed by Yetzias Mitzrayim brought us to a strong Emunah in Hashem. Because we saw the Emes, that Hashem is Echad, and He runs the world and only He is in control therefore we have Emunah that Hashem will redeem us from this golus too. This Emunah in our future geulah is another facet of Emunah, which resulted from the wonders of Yetzias Mitzrayim. (ב"ח או"ח סימו רלו)
Paving the Way to Matan Torah
In order to get to Matan Torah, the Yidden, and indeed all the nations of the world had to reach an understanding of Who the Master of the world is. However, for humanity to be able to reach this understanding, first the rampant falsehood emanating from the greatest deceiver had to be extinguished. Pharaoh represented the ultimate falsehood. The makkos served to expose his perfidiousness and only thereafter could the world begin to see the ultimate Truth.
The Ramban at the end of Parshas Bo says that the makkos and Krias Yam Suf made it clear that Hashem runs the world, and He does so with precise order and justice. During the Makkos and by the Yam Suf every Mitzri was punished exactly according to what he deserved. Thus, the world distanced itself from the sheker that Pharaoh propagated and came closer to seeing the moment of truth, when Hashem revealed Himself at Har Sinai. (רמב"ן סוף פרשת בא)
Defeating Falsehood
The Maharal says that the ten Makkos were כְּנֶגֶד parallel to the עֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶם נִבְרָאוּ שָׁמַיִם וָאָרֶץ the ten utterances with which Hashem created the world (מהר"ל בגבורות ה').
It also says in Seforim Hakdoshim that the makkos were כְּנֶגֶד עֲשֶׂרֶת הַדִּבְּרוֹת. This is because these two concepts, Hashem's creation of the world, and the Divine truth of the Torah, were revealed through the ten makkos. The makkos revealed and reinforced the knowledge that Hashem created the world, which was created בַּעֲשָׂרָה מַאֲמָרוֹת. So too the Aseres Hadibros, the purpose for which the world was created, and the epitome of truth - תּוֹרַת אֱמֶת, came about through the ten makkos. Therefore, before Klal Yisroel could receive the Torah, the power of falsehood emanating from Pharaoh had to be defeated through the ten makkos.
The foundation of the middah of emes incorporates many facets. Firstly, there is the actual commandment to abstain from uttering a false statement; מִדְּבַר שֶׁקֶר תִּרְחָק (שמות כג ז) Distance yourself from a false matter. However even more fundamental than that is protecting one's soul, one's thoughts and beliefs from absorbing and believing non-truths. One must defend his soul from illusions that masquerade as meaningful matter. The world is full of concepts and ideas that seem to be meaningful, but at best are just an illusion, and at worse are utter falsehoods.
Achieving Kedusha through Abstaining from Falsehood
Rabbi Pinchas of Koritz said that one who guards his mouth from falsehood retains his holiness and connection to Hashem. It says in Tehillim לֹא אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה (פט לה) I will not degrade my pact (Bris Milah which is the sign of our faithfulness) and I will not distort that which comes out of my mouth. One who is careful to speak only the truth will have an easier time retaining his holiness.
A Constant Toil
The Divrei Yechezkel says that a person must constantly work on achieving the middah of emes. The סוֹפֵי תֵבוֹת of the first three words of the Torah, בְּרֵאשִׁית בָּרָא אֱלֹקִים is אֱמֶת. However, it is not in the correct order, it says תאמ as opposed to אמת. However, the final letters of the second through the fourth words בָּרָא אֱלֹקִים אֵת spell out אֱמֶת in the correct order. This is indicative of the fact that when one begins to work towards achieving clarity and living with emes, he will not achieve perfection immediately. Nevertheless, already at the outset, he will merit a greater connection to the truth, and with continued toil he will eventually achieve perfection in this middah. As with every important middah and mitzvah, one must continuously work to achieve a higher level and one must also constantly daven for success. (דברי יחזקאל פרשת בראשית)
Davening for Divine Assistance
Rabbi Pinchas Koritzer said that a person is obligated to constantly daven that He should merit to excel in the middah of emes. This can be seen with Eliezer the servant of Avraham. הַנְחַנִי בְּדֶרֶךְ אֱמֶת (בראשית כד, מח) he pleaded that Hashem should help him travel the path of truth. So too each person must daven 'עָזְרֵנוּ וְנַחֵנוּ שֶׁאֵלֵךְ בְּדֶרֶךְ הָאֱמֶת' Hashem please help me, and lead me in the path of truth. רבי משה יחיאל מאוזשערוב added to this idea from R' Pinchas of Koritz, a reference from the words בְּרֵאשִׁית בָּרָא אֱלֹקִים which as previously mentioned, are סוֹפֵי תֵבוֹת אֱמֶת. The gematria of these three words is the same as יְבַקֵּשׁ נַחֵנִי בְּדֶרֶךְ אֱמֶת one should constantly daven to merit to tread the path of emes, and always be protected from falsehood.
Contentedness Leads to Emes
A person who is satisfied, and grateful for that which he has been granted, can live a life of emes. When a person knows that everything that he has or that has occurred to him, was orchestrated by Hashem, and is ultimately for his good, he does not covet that which his friend has. He believes that nobody can do him any harm or take what belongs to him, and he is constantly aware of Hashem's presence in his life.
This middah of being שָׂמֵחַ בְּחֶלְקוֹ brings him closer to emes. Anger and jealousy take a person away from truth, as it can cause him to seek reasons for why difficulties have befallen him. Furthermore, he may deviate from the truth to acquire that which he believes is his. Due to his calculations, he no longer looks at life through the lens of truth. He has created his own reality, instead of attaching himself to the ultimate truth of an All-Merciful Father who runs this world with precision, for the benefit of his beloved nation.
May we all merit to achieve clarity and have the ability to interpret all that occurs to us with the truthful perspective that Hashem leads the world with precision and justice. And may we distance ourselves from the self-glorifying falsehoods of the Mitzrim, who negated Hashem's existence, and therefore met a terrifying end. In this merit of increasing our Emunah trough the avodah of Emes, may we merit a time when the complete truth will be revealed for the entire world to see וְהָיָה ה' לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד!
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