Self Determination

The Parshios at the beginning of Sefer Shemos, those that speak of the Shibud Mitzrayim and the process of the Geulah, present a unique opportunity. Because we are so familiar with the actual storyline, so to speak, in learning these Parshios we can focus on the details contained within the actual Pessukim. This can sometimes allow us to uncover insights and messages that we may otherwise have missed. This is especially true when it comes to the actual Makkos, each of which is described in much detail within the Pessukim.

In the Pessukim that describe the second Makkah, Makkas Tzefardeah, the Pessukim describe how the Makkah unfolded, and the widespread affect the Tzfardiim had on Mitzrayim. So difficult was it to live among these creatures, that Pharoah called to Moshe and asked him to intercede on behalf of the Mitzrim: “He’etiru El Hashem VaYasar Hatzefardim Mimeni U’Me’ami”. Pharaoh asked Moshe to daven to Hashem that he remove the Tzfardiim from him and his nation. Moshe’s response to Pharaoh is interesting—rather than acceding to his request, Moshe asks him when he would like the Tzfardim to leave. In doing so, Moshe mentions that the Tzfardiim whould leave the dry land of Mitzrayim but would remain in the river. Pharaoh responds that the Tzfardiim should leave the next day, and Moshe agrees, mentioning again that they would remain in the river: “Rak BaYeor Tishanrna.”

There are a few questions to be asked about this exchange. First, why did Moshe ask Pharaoh when he would like the Tzfardiim to leave? Rashi tells us that this helped show that Moshe was speaking directly to Hashem: by being able to guarantee when the Makkah was to end, it would be clear that Moshe represented the One who was in full control of the Makkos. But why now, and why in this way? At the beginning of the Makkah, Moshe told Pharoah exactly when and how the Tzfardiim would inhabit the land—why wasn’t this enough of a proof? What was to be gained by asking Pharaoh when the Makkah should end?

In addition, we must understand why Moshe told Pharaoh that the Tzfardiim would leave Mitzrayim but would stay in the river. The simple answer might be that the Tzfardiim were always in the river, and so Moshe was telling Pharaoh that Mitzrayim would be returning to Status Quo Ante, the way things had been prior to the Makkah. This approach works only according to those Rishonim, such as Ibn Ezra, whom tell us that the Tzfardiim in fact inhabited the Yeor prior to the Makkah. According to others, such as Sforno, however, there never were Tzfardiim in Mitzrayim prior to this point. In this case, we can also ask why Moshe was insisting that they remain in the river at all—why not make them disappear entirely from the land, as happened with other Makkos. And in both cases we can ask why Moshe repeated this detail twice, which would seem to indicate that he wished to stress it to Pharaoh.

The Passuk then tells us that Moshe did in fact Daven to Hashem, as requested by Pharoah: “VaYitzak Moshe El Hashem Al Devar HaTzfardiim”. The next Passuk says that his Teffilos were answered: “VaYaas Hashem K’Dvar Moshe”. Even on these few words, however, there are two pressing questions. First, the term “VaYitzak” is different from the word “VaYe’etar” which is used at the other times that Moshe Davened about the Makkos. Obviously there is intent in the use of this word specifically—what might that be? Also, why does the Torah specifically tells us that Hashem did what Moshe asked,? The remainder of the Passuk indeed tells us what happened—the Tzfardiim left the dry land of Mitzrayim—so we would have known that Hashem did what Moshe Davened for. Why are these extra words necessary?

In order to begin to understand the underlying message of these Pessukim, it may be instructional to look at the way Sforno speaks about the Teffilos of Moshe, which seem to be an important part of his interaction with Pharaoh, as we have seen.

Sforno notes that the Lashon of Ze’aka, “VaYitzak Moshe”, is an unsual one, and explains why it is used here. As we noted, Moshe was asking Hashem for the Tzfardiim to leave only the dry land of Mitzrayim, but to stay in the river. In effect, then, he was asking that half the Makkah be abated, and not the full Makkah. This, explains Sforno, required Zeaka, because there of a Klal brought in the final Perek of Meseches Yoma: “Palga Min Shemaya Lo Yahavi”, which literally means “half is not given from heavens.” Clearly there is an important message in these words, but more explanation is needed to take full advantage.

The Gemarah there tells the story of the Chachamim who were able to “convince” Hashem to slay the Yetzer Harah of Avodah Zarah. In a lengthy Aggadah, the Gemarah describes why and how this was possible and then tells us what happened when they understood that they were successful: they turned to their next target. The Chachamim reasoned that they may also try to rid the world of yet another pernicious foe: the Yetzer Harah for Giluy Arayos. It was made clear to them, though, that this would affect the continuity of the world, and so they realized that they must abandon their fight. In the process, however, they noted that they could not ask that the Yetzer Harah be partially incapacitated, so that the positive side effects would be preserved because “Palga Min Shemaya Lo Yahavi.”

As we noted, Sforno holds that the presence of the Tzfardiim in the Yeor was due only to the Makkah. This being the case, he sees Moshe’s request to remove only part of the Makkah—that which affect the dry land—as a partial request, akin to a partial removal of the Yetzer Harah. Therefore, it was subject to the Klal of “Palga Min Shemaya Lo Yahavi”. The conclusion of Sforno, however, is questionable.

Nowhere in the Gemarah does it indicate that the Chachamim could have Davened for the “Palga” they were asking for. If the rule of “Palga Min Shemaya Lo Yahavi” is hard and fast, why would the Zeakah of Moshe Rabbeinu have an effect?

In order to answer this question, we must first understand what Ze’aka is.

In his masterpiece on Teffilah, called Shearim B’Tefillah, R’ Shimshon Pincus zt”l speaks about the various terms used for Teffilah and what each one means. The chapter on Zeaka is largely based on a Zohar that tells us: “Gedolah Tze’aka MiKulan”, this form of Teffilah is the greatest, “SheHi Min HaLev”, for it stems from the heart. In fact, R’ Shimshon explains that sometimes one wants something so greatly, and so deeply, and his insides are so consumed with this desire that he cannot even speak, but rather a visceral, almost primordial, scream escapes his lips. That is Ze’aka.

This form of Teffilah, then, does not even include any words at all. Rather, it is a vocal expression of ones intense desire for that which he seeks. Zekah is then both intensely personal, and deeply rooted in the heart, and therefore, as the Zohar explains, “Gedolah MiKulan.”

It appears, then, that Sforno is teaching us something very important: even the rule of “Palga Min Shemaya Lo Yahavi”, does not stand in the face of a Teffilah so intense as Ze’aka. Moshe wished for an outcome that was, by its nature, in the realm of Palga, and therefore he turned to Ze’aka—the only way for his request to have an impact.

The question, then, is why Moshe felt this way. Why did Moshe want the Tzfardiim to remain in the river, and why did his desire for this reality affect him so deeply that he reached the point of Ze’aka, which requires an intense longing?

Perhaps the answer lay not in the actual outcome, “Rak B’Yeor Tisharna”, but in the important message it sent Pharaoh.

The battle between Moshe and Pharaoh was not merely about slavery and the status of the Yidden, it was about a difference in worldview. Pharaoh was obsessed with Teva, he felt that the world ran as it did because of a powerful force of nature and could not imagine that there was a Kol Yachol that could affect, suspend or change Teva. In fact, the Ramban writes that Pharoah asked Moshe to have the Tzfaridiim disappear the next day because of a Cheshbon he had in the Teva that he assumed was causing the Makkah. Such was the outlook of Pharaoh—a fixation on Teva that led to totally irrational behavior.

Moshe wished to show him that Teva is a mirage, that not only is there a Kol Yachol who controls Teva, but that a persons actions and words affect the world around him as well. This was perhaps why Moshe asked Pharaoh when he would like the Tzfardiim to leave, and may have also affected the way the they dispersed.

Sforno notes that Moshe tells Pharoah that the Tzfardiim will be removed from the dry land but not the Yeor using the word “Kidvarecha”. Indeed, in his request to Moshe Pharoah had said “He’etiru El Hashem VaYasar Hatzefardim Mimeni U’Me’ami”, but did not mention the Yeor. Moshe therefore told Pharaoh: “your own words will affect the outcome of this Maakah.” With this in mind it is easy to understand why Moshe repeated these words: they were part of his essential message to Pharoah.

Even Moshe’s own Teffilos were an expression of this idea. The Maharal explains that something that is totally Ruchniasdik cannot be split in half—in a sense this is the Teva of Ruchnius, so to speak. This is the reason that “Palga Min Shemaya Lo Yahavi”, because there are no halves in the Olam Haruchani. Moshe knew this, of course, but he also knew “Ain Davar Omed Bifnei HaRatzon”. He knew that an expression of true Ratzon, which comes through Ze’aka, would allow the rule of “Palga Min Shemaya Lo Yahavi” to be suspended in this case. He was able to rouse himself to Ze’aka because he so deeply wished to show Pharoah the affect that one can have even on the loftiest of realities.

Although we know that there is a Hashgacha Elyona, and the Kol Yachol is in control of all, we sometimes lose sight of the affect that we can have on the world. This was the message that Moshe wished to convey to Pharaoh, and to us: there is no set Teva, every situation is subject to change. Through our actions, and especially our Teffilos, we can change direction, we can bring light where we see only darkness, and emerge with hope form situations that seem hopeless. We can determine when and from where the Geulah will emerge, even as we know that the Geulah Shelima Min Shemaya Yehavi.