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
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