In this week’s parsha, we find a fascinating detail regarding Moshe Rabbeinu’s tefillah during makkas tzefardeia. The pasuk states, “Vayitzak Moshe el Hashem al d’var ha’tzefardeim”—Moshe cried out to Hashem concerning the frogs.
This wording is unique, as by the other makkos the Torah does not specify that Moshe’s tefillah was about the maka, nor do we find the term “vayitzak” used. Why the emphasis on the frogs here, and why the stronger expression of tefillah?
The Sefer Yad Binyomin offers an insightful explanation. When Pharaoh asked Moshe to remove the frogs “tomorrow,” the Ramban explains that Pharaoh was testing Moshe to determine whether the removal of the frogs was truly miraculous or merely a natural phenomenon. If the frogs left immediately, Pharaoh might argue it was not due to Hashem’s power but rather a natural cycle. By insisting the plague should end the following day, Pharaoh sought to test Moshe’s claim that it was entirely orchestrated by Hashem.
Moshe agreed to Pharaoh’s request, declaring, “As you wish”—the plague would cease precisely at the appointed time. However, this created a unique challenge. Moshe knew that the makkos were part of Hashem’s divine plan to demonstrate His strong hand to Mitzrayim. If the frogs were to remain for another day, it might interfere with the timing of subsequent makkos. Moshe feared that agreeing to Pharaoh’s demand could potentially disrupt Hashem’s schedule for the plagues.
Thus, Moshe’s tefillah in this instance was twofold. First, he davened that the frogs should indeed remain until tomorrow as Pharaoh requested, to show that the timing of the makkos was entirely within Hashem’s control. Second, he prayed that this extension would not delay the sequence of makkos in Hashem’s greater plan.
This is the deeper meaning of the phrase “al d’var ha’tzefardeim”—Moshe’s tefillah was not only for the plague to stop, but also for the frogs to persist until the appointed time. It was a tefillah for the frogs, so to speak, ensuring they would fulfill their role in Hashem’s plan to perfection.
This also explains the use of the term “vayitzak,” a stronger expression of tefillah that is not used by other makkos. Moshe needed to pour out his heart in a unique and powerful plea, as he was asking Hashem to align the frogs’ departure with Pharaoh’s request while simultaneously preserving the divine timetable for the makkos.
The lesson here is profound. Moshe Rabbeinu’s tefillah teaches us the power of davening with clarity and purpose. Even when facing a seemingly impossible dilemma, Moshe turned to Hashem, confident that tefillah could harmonize all aspects of the divine plan. May we learn from this to strengthen our own tefillos, knowing that Hashem listens and guides every detail of our lives with precision and care.
Rav Chaim Brisker on Crying Out in Tefillah
Rav Chaim Brisker raises an important question: The Gemara in Brachos 31a states that it is forbidden to raise one’s voice during tefillah. Furthermore, the Gemara in 24b states that one who raises his voice during prayer is considered among the false prophets, as they would cry out and shout to their gods. How, then, was Moshe Rabbeinu allowed to cry out to Hashem, as it says, “Vayitzak”?
The explanation is as follows: If one’s intention in tefillah is to cry out, and one raises his voice deliberately as part of the tefillah, then this resembles the behavior of the false prophets and is indeed forbidden. However, if one davens regularly and, in the midst of tefillah, becomes so moved and emotionally engaged that their voice naturally rises, then such crying out is considered to come from the heart, and there is no prohibition.
Rav Shach’s Story of the Karliner Chasid
Rav Shach recounted an illustrative story about a Karliner chasid who once went to daven in the Ruzhiner beis midrash. It is well known that in Karlin, the custom is to daven very loudly, even shouting during tefillah, whereas in Ruzhin, the minhag is to daven quietly and b’nachas. Before davening, the Karliner chasid approached the Ruzhiner Rebbe and asked for permission to yell during davening. The Rebbe replied that it was not their minhag, as they daven b’nachas. The chasid respected the Rebbe’s instructions and davened quietly. However, when he reached the tefillah of Nishmas Kol Chai, he was overcome with hislahavus and hisragshus and began yelling. After davening, he approached the Rebbe to ask forgiveness for not adhering to the Rebbe’s directive. The Ruzhiner Rebbe responded with a profound insight: “Our minhag is not to begin davening by yelling. However, if the yelling comes naturally, as a result of hisragshus and deveikus, then even according to our minhag, such yelling is appropriate.”
This story underscores the principle that tefillah is about genuine connection to Hashem. If one’s emotional outpouring comes naturally from the depths of the heart, it is not only permitted, but praiseworthy. May we all reach the level of connecting deeply to Hashem through our davening.
