Behind the Miracles
Internalizing the Message of the Makos
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim)
Injections of Fear
The Torah describes the miracles that the Almighty performed for the Jewish people in Mitzrayim. First Moshe Rabbeinu comes before Pharaoh and his staff transforms into a snake. After Pharaoh downplays this sign, the Almighty turns all of the water in Egypt into blood. After that, He brings a swarm of frogs into Mitzrayim. Eight more plagues followed, each one completely unique.
When we take a closer look at these miracles, we might wonder what the reason for them was. The Egyptians were masters of sorcery, and their magicians could do tricks that appeared similar to some of the miracles that the Almighty performed. What was so special about the makos?
Miracles do not automatically change the way people think. While melachim are compelled to serve their Master, man has free choice. Every miraculous occurrence comes along with an alternative explanation, in order to give us the choice to err in our assessment of the situation.
Mitzrayim was a place where many people knew enough magic to apparently manipulate the course of nature. The Almighty's miracles alone did not shock the Jewish people, and therefore did not provide an immediate boost for our faith. However there was an element of the makos that changed Klal Yisrael as a nation.
The Pesach Hagadah tells us that every miracle was accompanied yad chazaka, a strong hand, zeruyah netuyah, an outstretched arm, and morah gadol, great fear. All of these phrases describe the same thing: manifestations of the Almighty's awesome might. Every miracle in Egypt was accompanied by an "injection" of fear of G-d, which caused these wonders to have a huge impact even on people who were accustomed to seeing spectacular magic tricks.
Yiras Shemayim
The Torah writes that those Egyptians who feared the word of the Almighty brought there animals in during the plagues. At first glance, this pasuk surprises us. How is it possible that the Mitzrim were G-d fearing?
There is a distinct difference between a person who is G-d fearing and someone who has yiras shemayim. An individual who is G-d fearing only retains that attitude when the Divine Presence is revealed to him. The moment that the Almighty goes back to hiding Himself, the G-d fearing person will forget all about Him.
Yiras Shemayim is a more subtle concept. Someone who has yiras shemayim fears the Almighty at all times, even when he is not experiencing a revelation of His glory. This exalted level can only be attained by Klal Yisrael, and not by the other nations of the world. As we get closer and closer to the coming of moshiach, the Almighty is revealing Himself with greater frequency through open miracles, catastrophic natural disasters, and others demonstrations of His infinite might. Those who fear G-d are temporarily moved by these displays of might, but quickly revert to their old habits with the passing of these incidents from the headlines. Those who have yiras shemayim and are able to maintain their feelings of awe in the long term will escape the tribulations of chevlei moshiach.
In the Birkas Hachodesh that is recited in shul before Rosh Chodesh we mention yiras shemayim twice. One time we add yiras chait, fear of transgression, and once we say yiras shemayim, without any additions. What is the difference between these two descriptions?
These two descriptions refer to the two different types of Divine fear. Yiras Shemayim by itself, refers to an appropriate level of fear that is experienced as a result of the Divine Presence being revealed. However, yiras chait is a constant sense of awe that can only come from Torah study and working to internalize the level that we reach when seeing and contemplating the Almighty's miracles.
Immune to Fear
There was one person who did not receive an injection of fear when observing the miracles. The Almighty hardened Pharaoh’s heart, allowing him to see things at face value. Consequently, these spectacular demonstrations of Divine power did not move him. For him, these miracles were no different then any of the other magic tricks that his sorcerers performed daily.
This is a typical reaction of a rasha when shown the truth. Instead of admitting the error of his ways, he stands firm in his foolishness. This can lead him to act illogically and against his own best interest.
During World War II, the great rasha Hitler yemach shemo v'zicrono showed us just such behavior. The allies were advancing on the Germans, and the army asked him for more trains to carry supplies to the front, rather than transporting Jews to their death in the camps. Seemingly, this was a very logical request, for supplies were essential in their bid to regain the upper hand in the war.
Hitler responded with great fury: "Don’t you realize how important it is to rid the world of the Jews?" Even as he was witnessing his own destruction unfolding, his passion for evil blinded him to his own folly.
The End of Days
In Mitzrayim the Almighty performed miracles that clearly showed that only He controls the world. Seeing these displays of Divine might instilled yiras shamayim into the Jewish people. Yet this pales in comparison to the clarity and fear that we will experience in the days of moshiach.
"I took you [Klal Yisrael] to be My nation, and I manifested Myself as Elokim to you, I am Hash-m Elokim." Sometimes the Almighty shows Himself to the world as Elokim, i.e. strict justice. In other instances, we see Him as Hash-m, as He sends us overflowing mercy and kindness.
On the surface, this world presents itself to us as a mixture of Divine justice and mercy. Why are some poor people and others wealthy? Why are some gifted and others lacking in intelligence? Why do some have an easy life and others suffer? These are some of the many questions that we often ask when trying to comprehend G-d’s ways in this world.
Yet at the pasuk tells us "Hash-m Elokechem is true." In reality, there is absolutely no contradiction between the Divine attribute of mercy and that of strict justice. The two abide together in complete harmony, even though we are not expected to understand this. There is no “good” or “bad,” only truth.
Rav Chaim Brisker said that in the end of days, the Almighty will answer these questions. Each person will find out how everything that happened in his life was precisely designed to serve his individual needs. At that moment, every individual will experience great trepidation when he sees how he squandered many of the opportunities that the Almighty graciously offered him.
As we read these parshiyos in the Torah we can learn from the Almighty's actions what is in store for us at the end of days. Now we can prepare ourselves, to ease the shock that will surely come. May those days come soon, and may we be prepared adequately to experience the joy that will accompany them. HaRav Shternbuch's shiurim on the parsha
are being prepared for publication by Feldheim Publishers
as a sefer entitled "Small Prophecies".
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