The L-rd, so to speak, according to Rashi and the Talmud, longs for the previous generations of the patriarchs and matriarchs of Israel who seemingly bore their trials and difficulties without complaint even though G-d’s revelation to them was in a lesser level than was the case with Moshe. Yet we do find that the patriarchs, Avraham and Yaakov did challenge G-d at moments of crisis.
Avraham says to G-d; “What can you grant me as I go childless?” And Yaakov says to G-d: “And You promised me that You would be good to me [and now Eisav threatens to destroy me.]” So why is the L-rd disturbed by Moshe’s statement that the lot of the Jewish people in Egypt has not yet been improved? Where do Moshe’s words differ radically from those of Avraham and Yaakov?
And why does G-d, so to speak, long for the previous generations over the behavior of the current generation? And according to the aggadic interpretation of the verses in the parsha, Moshe is punished for asking that obvious question as to why the Jewish situation has shown no improvement even though Moshe is apparently fulfilling G-d’s mission accurately and punctually. Where is the shortcoming that provokes such a critical response from Heaven?
I think that the answer perhaps lies in recognizing the difference between the individual Jew as an individual and the belief in the fate of the Jewish people as a nation and community. The individual Jew, Avraham, Yaakov, you and me, regularly face crises and difficulties in our lives as individuals. We have no guarantee that the L-rd will extricate us from our difficulties.
As Yaakov put it; “Perhaps my sins will have cancelled out any Heavenly promises of success and aid.” Avraham realizes that perhaps G-d’s promises to him can also be fulfilled through his faithful disciple and servant Eliezer. The doubts of the patriarchs are personal, not national. They never for a moment waver in their belief in the ultimate survival and triumph of the Jewish people, of the truth and justice of their cause and code, and of the validity of the mission of the Jewish people.
Moshe’s moment of complaint is not only personal, but it is national. Maybe this people will never leave Egyptian bondage. Maybe the Jewish people as a nation will not be able to come to Sinai and accept the Torah and become a kingdom of priests and a holy people. Maybe they are not worthy of the grandiose promises made to them.
Moshe is forced to account for doubting the people and implying that G-d has not chosen well, for the troubles of that people have not subsided. One can doubt one’s own place in the story of Israel. One can never doubt the validity of Israel and the Heavenly promises made to it itself.
Reprinted from the current website of rabbiwein.com
And the L-rd sent thunder and hail, and fire came down upon the earth (Ex. 9:23)
According to natural law, lightening is perceived before thunder, even though they occur simultaneously. (Our sense of sight is faster than our sense of hearing; by the time the sound reaches our ears, our eyes have already absorbed and processed the lightening.) However, these laws of nature were altered during the plague of hail, and the Egyptians saw and heard the lightning and thunder at the same time. The reason is that Moses had told the Egyptians beforehand exactly when the plague would begin; had there been a lapse between the visual and auditory components, the Egyptians could have claimed that he hadn't been precise. (Malbim)
Reprinted from Parshat Va’eira 5762/2002 edition of L’Chaim,
