Profile Rabbi Dovid E. Eidensohn

Saturday, January 12, 2019

Shmose - The Jews in Egypt, struggled with evil and hope


The Jews in Egypt – שמות

Dovid Eidensohn

In Pirkei DiRebbe Eliezar[1], one of the oldest books, with the commentary of the genius Radal, Rav Dovid Luria, we have some deep insights into the suffering of the Jews in Egypt.[2] HaShem promised Avrohom that his children would inherit Israel. Avrohom then objected, “But I have no children.” Radal explains, “Surely Avrohom knew that HaShem promised him children who would inherit Israel. But he feared, as is known, that a promise from HaShem is contingent that the person promised this not sin. Avrohom suspected that maybe he would sin or his seed would sin, and the promise would not be fulfilled.”

But HaShem did not accept this. He told Avrohom that for his demand to understand how when he has no children his children will merit the land, he or his children will suffer great problems. He originally  assumed that Avrohom would surely accept HaShem’s promise, and not fear anything. But then He made it clear, “You should surely know! Your seed will be strangers in the land.” Furthermore, this time of being strangers begins with the birth of Isaac, Avrohom’s son[3]. Thus, the fear of Avrohom that he would not merit the promise of HaShem was realized from the birth of Yitschok, Isaac, and it lasted for generations, hundreds of years. The Jews suffered terribly as taught in the story spelled out in Shemose.

The Pirkei DiRebbe Eliezar teaches further that from the birth of Yitschok who never left Israel, and later in Egypt, Jews were strangers for four hundred years. From the birth of Yitschok until the Exodus of Israel from Egypt was four hundred years. Thus, the period in Israel prior to the going to Egypt was 400-210 years or 190 years. 190 has a numerical value of 190 or KETZ or “the end.” This was the end of the Jews in Israel from the time of Avrohom, Yitschok and Yaacov. They then went to Egypt for 210 years and then they returned to go to Israel. 210 has a numerical value of REDU meaning, “Go down.” This teaches that going to Egypt from Israel was a great decline, resulting in terrible suffering for the Jews. And the period of the final Jewish settlement in Israel prior to going to Egypt, at least at the end with the problems with Yosef, was one of difficulty.

The suffering of Yaacov because of his suffering with Yosef caused him such grief that he died years before his father and grandfather. Yitschok lived 180 years,  Avrohom lived 175 years; Yaacov lived 147 years. In some ways we find that Yaacov was the greatest of the three Avoth. On the other hand, he made terrible mistakes, and these caused him enormous suffering. To treat Joseph as more special than the other brothers was a mistake nobody should every make. To love Rochel and dislike Leah was another great mistake. In the end Yaacov was buried with Leah and Rochel was buried alone somewhere near Israel. G‑d commanded that she be near the Jews when they were exiled to Babylonia to pray for their salvation, and Hashem answered her prayers.

Rebbe Eliezar HaGadol continues with a great Jewish tragedy. When the Jews felt themselves trapped in Egypt the tribe of Ephraim broke out and attempted to escape to Israel. Somebody from Ephraim assured his tribe that miracles would assist them, but that didn’t happen. The Egyptian army slaughtered them.

Another tragedy of the time was when the Egyptians murdered a Jewish man and contaminated his wife. The son born from that eventually cursed HaShem and was put to death. Two parents and their child were murdered in a grisly manner by the Egyptians. The matter came before the heavenly throne and enraged HaShem. He then took revenge on the Egyptians by killing out their first born. Then the Egyptians allowed the Jews to leave Egypt. They then changed their minds, and pursued the Jews. Then HaShem destroyed the entire Egyptian army and the Jews continued on to Israel.

Jews in Egypt after Joseph and his brothers died sinned, but merited to leave Egypt because they guarded their tongues, did not speak loshon hora, and did not change their names.

In Jewish history Jews have often antagonized HaShem. But ultimately, Rambam says, the Messianic Period will produce a world where Jew and gentile will join in the worship of HaShem. Even now, pious Jews who withstand the tests of evil in this world merit to sit in heaven in HaShem’s inner circle. The angels who have nothing to do with evil and are not tested by it, are outside of this circle, and they cry out that people who struggled with evil are higher than they are.

This world offers us problems, but HaShem wants a better world, and it is coming.



[1] Rebbe Eliezar ben Hurkenuse, a great Tano
[2] Chapter 48
[3]Pirkei DiRebbe Eliezar beginning chapter 48

No comments:

Post a Comment