Rabbi Doniel Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – ASHAR
Principal – Ohr Naftoli- New Windsor
STAM
TORAH
PARSHAS
VAERA 5775
“A
MATTER OF PERCEPTION”
“Reality is merely an illusion, albeit a
very persistent one.” (Albert Einstein)
A man once came to a psychiatrist for a
consultation. “Doc,” the man began, “I live in a beautiful mansion, located on a
spacious two hundred acre countryside. I have a housekeeper, a gardener, a
maid, a private chauffeur, and two luxury limousines.”
The psychiatrist was becoming impatient. “I
don’t need to hear about all your wealth. Why did you come here?” The man
smiled sheepishly, “I was just getting to that. You see, I only earn $200 a
week! Do you think you can you help me?”
“G-d spoke to Moshe…. I have heard the
groan of the Children of Israel whom Egypt Egypt
The Medrash[2]
notes that the four expressions of redemption that G-d utilized corresponded to
four nefarious edicts that Pharaoh decreed against the Jews. In commemoration
of those four expressions of redemption we drink four cups of wine at the Seder
on the night of Pesach.
Ramban explains that each expression of
redemption corresponded to a different component of the redemption. “I shall
take you out” referred to G-d’s promise that He would take them out from the
land and they would no longer have to bear the brunt of the servitude.
“I shall rescue you” referred to the fact
that the Egyptians would no longer rule over them at all. When the Jews would
leave they would have absolutely no obligations to their former captors.
“I shall redeem you” referred to G-d’s
infliction of severe retribution and judgment upon the Egyptians. It would
continue until the Egyptians cried out in desperation, ‘Here is Israel
Finally, “I shall take you” referred to the
nation’s arrival at Sinai where they received the Torah.”
Seforno offers a similar explanation[3].
However, he explains that the expression, ‘I will redeem you’ refers to the Egyptians
drowning in the sea. It was specifically then that the Jewish nation began to
view themselves as a free people and not as a band of fugitives.
Rabbi Henoch Leibowitz zt’l questions why
the third expression/level of redemption was necessary. If the servitude had ceased
and the nation had left the physical confines of the country, why was there a
need for the decimation of the remaining soldiers in the Egyptian army?
Furthermore, why did G-d harden Pharaoh’s heart so that Pharaoh pursued the
Jews, despite the fact that his country was in a state of smoldering ruins due
to his obstinate refusal to liberate them sooner?
In addition, Seforno’s explanation that the
Jewish people did not feel free until the Egyptians were destroyed is enigmatic.
The Jews knew that they descended from worthy lineage and that they were
destined for greatness. If the Egyptians no longer had any dominance over them
why would the Jews continue to feel any sense of subservience to them?
Rabbi Leibowitz answers that the human mind
does not always work in tandem with reality. The truth is that were it not for
that final miracle, which brought about the utter obliteration of the Egyptian
army, the Jews would have indeed continued to view themselves as slaves. The reality
is that even after a slave is freed it takes a significant amount of time
before the slave can rid himself of the slave mentality.
This is true about people generally. It is
incomparably more difficult to effect a physical change than it is for one to change
the manner in which he views himself.
The Jews were intellectually aware of their
pedigree and their destiny. However, after two centuries of being at the bottom
of the totem pole, they could not undo their distorted psychological perceptions
of their identity. The Egyptians did not merely enslave the Jews physically.
They also succeeded in causing the Jews to view themselves as an
underprivileged caste of untouchables.
G-d ensured that the Jews witness the
physical decimation of the Egyptian army to ingrain within their hearts and
minds that they no longer maintained any connection with their former
tormentors. Not only were the Egyptians forces destroyed, they had also been
humiliated and disgraced.
Rabbi Leibowitz asserts that without the
level of “I shall redeem you” and G-d’s Outstretched Arm, even consequentially
receiving the Torah at Sinai would have been insufficient to remove their
skepticism of their newfound privileged status. The third level of redemption,
“I will redeem you”, symbolized the concretization of their psychological
redemption.
Rabbi Leibowitz concludes that it is
important to realize just how difficult it is for one to change his perceptions
and views, especially views one has maintained throughout his life. Human
nature is to cling to one’s opinions and views, at times even after realizing that
they are erroneous. The Jews surely wanted to view themselves as a free people.
But even after witnessing miracles and many supernatural occurrences, they
still could not fully accept what they were already intellectually aware of.
This idea has important educational
implications. There is much worthy talk about the need for self-esteem. However,
positive self-identity is never fostered through mere speeches and constant
reassurance. Self esteem is the result of accomplishment, recognizing one’s abilities,
and struggling through challenges and meeting with some level of success. It is the result of recognizing and utilizing
one’s potential.
The irony is that, at times, individuals
who seem to have much reason to feel good about themselves do not. Even when
they have succeeded in accomplishing and meeting goals and expectations, they
continue to struggle to see themselves in a positive light. Immediately after
the exodus the young burgeoning Klal Yisroel had to contend with this internal
struggle as well.
The Mishnah[4]
states, “Beloved is man for he was created in G-d’s image; it is indicative of
a greater love that it was made known to him that he was created in G-d’s
image… Beloved are the people of Israel
It is one thing to be privileged. It is
another thing to recognize and appreciate that privilege.
Our
contemporary challenge seems to be the converse challenge that our forefathers
faced in Egypt Germany prior to World
War II viewed themselves foremost as Germans, until that notion went up in the
smokestacks of Auschwitz . They then realized
that they weren’t German Jews- Germans who happened to be Jews, but Jewish
Germans – Jews who happened to be living in Germany
The Kotzker Rebbe commented that it is far
easier to take a Jew out of exile than it is to take the exile out of a Jew!
When Moshiach arrives he will not only
herald a time of blissful Divinity, physical exodus, and newfound spiritual
awareness, but also a period of “redemption”. The redemption from Egypt
“I shall redeem you with an outstretched
arm”
“Like the days when you left Egypt
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