Bostoner Torah Insights: Bostoner ‘Chassidus’ in Hebrew and English: Parshas Shemos – 21 Tevet 5786
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Shemos – 21 Tevet 5786
Bostoner Rebbe shlit’a – Yerushalayim
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A difficulty arises in Parshas Shemos regarding Moshe Rabbeinu’s words to Hashem. When commanded to redeem the Jewish people, Moshe says, “They will not believe me” (Shemos 4:1). The Gemara criticizes this statement, noting that Hashem rebuked Moshe for casting doubts on Ma’aminim Bnei Ma’aminim, ‘believers, the children of believers’ (Shabbos 97a).
This seems puzzling. Earlier, after Moshe killed the Egyptian taskmaster, he encountered Datan and Aviram quarreling and said, “Indeed, the matter is known” (Shemos 2:14). The Maharal (Gevuros Hashem, Chapter 19) explains that Moshe understood the cause of the exile was informers and malicious speech among the people. If Moshe recognized harmful speech as the spiritual root Galus Mitzrayim, how could he himself appear to speak negatively about the Bnei Yisroel?
To answer this, we must examine the deeper root of Galus. The Ramban writes that Avraham Avinu’s question Bameh Eidah, “How shall I know that I will inherit it?” (Beraishis 15:14), reflected a subtle deficiency that led to the decree of Egyptian bondage. However, Chassidus and the Maharal find it difficult to attribute any lack of faith to Avraham Avinu.
Perhaps his concern was not about the land itself, but about the spiritual continuity of Torah. The Gemara teaches that when a father, son, and grandson are all Torah scholars, the Torah will never depart from their descendants (Bava Metzia 85a). Tosafos explains that this promise applies only when all three generations study Torah together. Avraham feared that he might not merit to see this “three-ply cord” of continuity. Indeed, he passed away early so as not to witness Esav’s departure from the proper path (Rashi, Beraishis 25:30).
This concern reappears in later generations. The sin of the Spies ultimately led to the destruction of the Holy Temple (Taanis 29a). This was not merely a punishment, but a change in spiritual reality, creating a vulnerability that Hashem later used mercifully by “pouring out His wrath upon wood and stones” rather than upon the Jewish people (Eicha Rabbah 4:14).
With this understanding, Moshe Rabbeinu’s words take on new meaning. Moshe was not criticizing the people; he was praising their faithfulness. Hashem had foretold a four-hundred-year exile (Beraishis 15:13), yet only two hundred and ten years had passed. Those who attempted to leave early, such as members of the Tribe of Ephraim, met with tragedy. Moshe was saying that the people were so loyal to Hashem’s word that they would not believe in a redemption that appeared premature.
Nevertheless, because his words could be misunderstood as malicious speech, Moshe was given three signs: the staff that became a snake, recalling the original slanderer; leprosy, the punishment for malicious speech; and blood, alluding to the leper’s purification (Shemos 4:2–9; Erchin 15b; Vayikra 14:14).
When the Elders heard Moshe’s message, they believed and bowed down. Rashi explains that they believed because they saw the signs (Shemos 4:31). They rejoiced in realizing that redemption could come early without endangering the spiritual future of their descendants. The faith of the fathers would remain alive in the hearts of the children.
May we merit to see our descendants immersed in Torah, and may we soon witness the Final Redemption and the coming of Moshiach, speedily in our days.