For the Asking

As we learn Parshas Bo, something of a change can be noted in the content of the Pessukim. All the Parshios from the beginning of Beraishis until this week’s take the form of narrative, telling us the stories of the Avos, the Shevatim and their offspring. Beginning in Parshas Bo, however, the Torah teaches us detailed Halachos—the first Mitzvah, Kiddush Hachodesh, as well as the Dinim of the Korban Pesach and other related Mitzvos—alongside the story of the final three Makkos as well as Yetzias Mitzrayim. While the Mitzvos being taught are obviously closely related to the narrative portion of the Sedra, this is something of a transitional Parsha. In fact, it appears that there is a broader message to be learned about Shemiras HaMitzvos in general from some of the details taught in the Pessukim about Yetzias Mitzrayim.

After Makas Choshech ends, Hashem tells Moshe Rabbeinu that He will bring one final Makka on Mitzrayim, after which Pharaoh will free Bnei Yisroel at long last. Before telling him what that Makka is, however, Hashem makes a request of Moshe: “Daber Nah B’Aznei Ha’am VaYishalu Ish Me’es Re’ehu V”Isha M’Es Re’usah Klei Kesef U’Klei Zahav.” Moshe is to speak to Bnei Yisroel and instruct them to borrow gold and silver vessels from the Mitzriyim. After issuing this Tzivuy, Hakadosh Baruch Hu turns back to the matter at hand, Kaviyachol, and tells Moshe about Makkos Bechoros.

The Gemarah in Brachos, quoted by Rashi here, seems to be bothered by the use of the word “Nah”, please, here. Why does Hashem have to include this term, which is seldom used elsewhere in such context, in his Tzivuy to Bnei Yisroel regarding the Klei Kesef U’Klei Zahav? The Gemarah explains that when Hashem told Avrohom about the Shibud Mitzrayim, the suffering that Bnei Yisroel endured was included, “V’Avadum V’Inu Osam Arba Meos Shana”, as was the ultimate reward of V”Acharei Ken Yetzu B’Rechush Gadol”. If Klal Yisroel left Mitzrayim without riches, Hakadosh Baruch Hu worried that Avrohom would complain that the first part of the promise was fulifilled and not the second. Therefore, Hashem used the word “Nah” to induce Bnei Yisroel to fulfil his word.

This Gemarah is one that is difficult to understand for several reasons. Would Avraham, the Baal Bitachon that he was, really have a claim against Hakadosh Baruch Hu? Also, why was the word “Nah” necessary? Would not Bnei Yisroel, guided by Moshe Rabbeinu, heed the Dvar Hashem in any case? What is the Gemarah teaching us with these Divrei Drush? Even if we could understand the Gemarah in its most simple meaning, there is one question that still arises: why was the Sheilah necessary? If Hashem wished for Klal Yisroel to leave Mitzrayim with riches, as He had promised to Avrohom Avinu all those years ago, why not bring it B’Derech Nes like so many other parts of Yetzias Mitzrayim, or through other means that are more in line with Teva? Why was it necessary for Bnei Yisroel to go about the process of borrowing Klei Kesef U’Klei Zahav?

Before trying to answer this question, there are some noteworthy points relating to the Passuk itself.

First, the Passuk uses the terms “Ish M’es Re’ehu V”Isha M’es Re’usah” in reference to the Mitzriyim who would be the source of the riches that Bnei Yisroel were to borrow. The Medrash Lekach Tov asks the obvious question: Were the Mitzriyim friends of Bnei Yisroel? Why is the term Re’us, friendship, employed here? The Medrash answers that after the Makos, the Mitzriyim were indeed friends of Bnei Yisroel, and so the words Re’ehu and Re’usah were indeed appropriate.

How are we to understand this Medrash? Why would the Mitzriyim become friendly toward Klal Yisroel after the Makos? One would assume that the death and destruction they faced, at the hands of Moshe Rabbeinu, during that time would serve only to seed hatred? Why does the Medrash indicate that they were friendly?

The items that Bnei Yisroel were asked to gather from their friends are also of note. Here, that the Passuk here speaks only of Klei Kesef U’Klei Zahav, vessels of silver and gold, precious objects. Later on, however, when the Torah tells us that Bnei Yisroel indeed borrowed items from the Mitzriyim, prior to Yetzias Mitzrayim, the Passuk says “Klei Kesef U’Klei Zahav U’SMalos.” They ended up borrowing not only gold and silver, but also clothing. It seems then that Bnei Yisroel asked for an item that was not requested by Hashem, and it would stand to reason that the Torah told us about this for a reason—why?

This question becomes even stronger based on Rashi there, who explains that the Smalos were more Chashuv than the gold and silver, and that is why they are mentioned last in the Passuk, after the Klei Kesef U’Klei Zahav. Even if we could understand why mere clothing is more Chashuv than the gold and silver, why are the Smalos, which were not part of the Tzivuy, more Chashuv than the Klei Kesef U’Klei Zahav that were?

The truth is that the idea of Bnei Yisroel borrowing items from the Mitzriyim is actually mentioned a third time, when Hashem first spoke to Moshe Rabbeinu in Parshas Shmos, with some notable differences. There, the Passuk refers not to Re’ehu and Re’usah but to “Shechenta”, a neighbor. In addition, the Smalos are in fact mentioned there. Obviously the differences between the Passuk in Parshas Shemos and the Passuk here require explanation—why does the Torah refer to the Mitzriyim differently, and how are we to understand the appearance of the Smalos in the first Passuk as well as the last one, but not in the middle one?

R’ Ovadia Bartenurah, in his Sefer on Chumash called Amar Nakeh, explains that when Hashem spoke to Moshe at the Sneh, he was being Mevaser him about the state that Bnei Yisroel would be in at the time of Yetzias Mitzrayim. Hashem said: “I will give a Tzivuy for Klei Kesef U’Klei Zahav, but they will ask for Smalos as well.” Thus the three Pessukim can be understood as follows: The Tzivuy that was given in our Parsha, “Daber Nah B’Aznei Ha’am”, and the actual events that occurred differed from one another: the Tzivuy did not include Smalos but Bnei Yisroel asked for them anyway. Therefore, the Passuk in Parshas Shemos, which is merely a prediction of the actual events that occurred, mentions Smalos as well.

The question of course remains: why did Bnei Yisroel ask for clothing even though that wasn’t requested, and why did Hashem have to tell Moshe Rabbeinu in advance about that addition—why was it noteworthy?

Perhaps we can answer better understand these Pessukim, and really the message that the Torah wishes to send us, by first explaining the use of the words Re’ehu and Re’usah in our Passuk.

The Netziv, in Ha’amek Davar, points out that there were many times during the Makos when the Mitzriyim were unable to leave their houses, or in the case of Choshech to move at all. He wonders how they survived such an ordeal—they would certainly have starved—and therefore deduces that members of Klal Yisroel, who had freedom of movement, provided sustenance to them. It was this Chesed, explains the Netziv, that forged bonds of friendship between the Mitzriyim and Bnei Yisroel. Because Bnei Yisroel had provided for them at a time when they were so vulnerable, the Mitzriyim felt a sense of love and friendship for Klal Yisroel. We can certainly understand the Medrash based on this idea: after the Makos, when Bnei Yisroel helped the Mitzriyim, they had reached a level of Reyus to which the Passuk now refers.

It seems then that the Tzivuy that Hashem gave Klal Yisroel was actually tailored to be easy to carry out: “VaYishalu Ish Me’es Re’ehu V”Isha M’Es Re’usah”, ask your friends, the Mitzriyim who have a fondness for you because of something you did for them. Hashem did not want to make it difficult to heed His word, and so he instructed Moshe to tell Bnei Yisroel to approach those who perhaps had a sense of gratitude and would be more likely to reciprocate.

Bnei Yisroel, however, went above and beyond what they were asked to do. R’ Mendel M’Riminov points out that the later Passuk in our Parsha says: “V’Yesha’alu MiMitzrayim”, a term that seems broader than “Ish Me’es Re’ehu V”Isha M’Es Re’usah.” The Tzivuy was to ask only their friends, but they went beyond that and asked everyone. This is also alluded to in Parshas Shemos, where the Passuk says “Shechenta”, her neighbor, again regardless of any close personal relationship.

Why was this the case: why did Bnei Yisroel go beyond the Tzviuy they were given and what does the Torah mean to teach us by telling us about it?

Perhaps the answer is found in the first words of the Passuk that describes their actions: “U’Bnei Yisroel Asu K’Dvar Moshe”. The Passuk tells us that they did what Moshe said—something that would be apparent from their actions—to tell us that they understood the subtext of Moshe’s instructions. They heard the “Nah.”

Bnei Yisroel understood that the Tzivuy was not just for the sake of enriching them, but had a deeper meaning, tied to a message given to Avrohom Avinu hundreds of years prior. They realized that there was a purpose to their Mitzvah, and went to great lengths to fulfil it, going above and beyond what they were required to do.

This extra effort is symbolized by the Smalos, which they asked for even though it was not part of the Tzivuy. The Malbim explains that the difference between a Begged and a Simlah is that a Beged is made for a person to wear, it is tailored and fitted, whereas a Simlah is not meant for a specific person—it is a shapeless piece of fabric like a blanket of a shawl. By asking for Smalos, items that are not meant for a specific person to use, Bnei Yisroel indicated that they understood that the She’ilah was not about them personally, but something greater. This is why these items are mentioned last in the Passuk, indicating their Chashivus—because they are proof that Bnei Yisroel heard the Dvar Moshe and intuited the Ratzon Hashem.

Perhaps this is why Hashem told Moshe what would actually happen—that Bnei Yisroel would ask those who they were not friendly with, and that they would ask for Smalos—in Parshas Shemos during one of their initial interactions. Moshe knew the Madreigah Klal Yisroel in Mitzrayim and wondered how they would ever be able to exit the Kur Habarzel and arrive at Har Sinai. Hakadosh Baruch Hu therefore told him what would happen at the time of Yetzias Mitzrayim—that Bnei Yisroel would be in a situation where they could easily fulfil the Dvar Hashem and yet would act in a manner of L’Fnim Meshuras HaDin, going beyond what was required to better fulfil the Ratzon Hashem. This was a testament to the innate capacity of Bnei Yisroel to not only follow the Torah and Mitzvos, but to understand what was truly required to reach the heights that at the time seemed so far beyond them.

This is a vital message as we begin to learn the Parshios that begin speaking about Mitzvos and Dinim. It is relatively easy to study the Pessukim and Halachos and know exactly what is required to be Yotzei the Mitzvos. If, however, we seek to understand what is truly meant by each Tzivuy, and what can be accomplished and achieved by being in tune to the Ratzon Hashem, we will lead a different type of life and find ourselves counted among those that are Asu K’Dvar Moshe.