In pashas VaEra Egypt is subjected to seven of the ten
plagues. The three concluding ones are in the following parsha, Bo. The ordeal
however starts in the previous pasha, Shmos. In it Moshe conveys Hashem’s word that
Pharaoh should send Israel into the desert to observe a religious celebration. Pharaoh,
dripping with contempt, replies, “Who is Hashem? That I should release Israel;
I do not know Hashem, also Israel I will not release,” (Exodus 5:2). The
plagues that follow are meant to answer the question, “who is Hashem?” In
addition Pharaoh will get to know Hashem and something about Israel.
Onkolos renders this verse as “the name of Hashem
has not been revealed to me and that I should accept his word”. The
Targum Yonason (Jonathan’s translation) adds, “I have not found in the royal
books the name of Hashem written”. The word
“name” in this context means repute, and “word” in this context means
authority. The Or HaChaim explains that Pharaoh meant, “What is His great power
that I should obey (לשמוע) his voice in a matter
as large as this?” He continues that this was not a request for information
rather it was a belittlement and rejection of the essence of faith. G-d gives
His reply to Moshe that Egypt will recognize Him when His hand is extended
against them and He takes the children of Israel out of their midst (see Shmos
7:5).
In five of the ten plagues specific lessons concerning
belief are stated. With the plague of blood it is, “with this you will know
that I am Hashem”, (Shmos 7:17). It would seem that the message is that we
should at least recognize the presence of G-d in supernatural occurrences. With the attacks by the mixed packs of wild
animals it is, “to know that I Hashem am in the midst of the land”, (Shmos
8:18). The idea is that G-d is to be found in the physical world. The plague of
hail has two lessons. The first is, “to know that there is nothing like me in
the whole world”, (Shmos 9:14). The idea is that G-d is unique. The second is, “to
know that to Hashem is the world”, meaning the G-d owns the entire world. The
lesson of the plague of locusts is like that of the plague of blood, “that you
will know that I am Hashem” (Shmos 10: 2), however this time it is addressed to
all generations. The message of the death of the first born is, “to know that
Hashem makes a distinction between Egypt and the children of Israel”, (Shmos
11:7).
Two plagues have lessons that are to affect our actions.
In the warning before the plague of hail Hashem declares, “I have shown you my
power in order that you will recount my name throughout the world”, (Shmos
9:29). In this context the word “name” means lore. The Sforno comments that the
purpose of the display of strength is to encourage the many to repent. The Ibn
Ezra adds that the name of G-d is to be recounted in every generation. The Baal
HaTurim remarks that the through the condemnation of the wicked, Hashem’s
repute is recounted. The Or HaChaim remarks that it is to recount the strong
reaction upon those that refuse His wishes. The lesson of the plague of locusts is to, “recount
the stories into the ears of your children and grandchildren”, (Shmos 10:2). The
moral is that religion and G-d’s name " י – ה – ו – ה " should be famous throughout the entire world
in all times in order to teach mankind what is good and evil.
Acknowledgements to websites: תורת
אמת, וויקיטקסט, http://dictionary.reference.com/
, http://www.chabad.org/
English Blog
Hebrew Blog
http://dyschreiber.blogspot.com/2013/12/blog-post_25.html
