Bostoner Torah Insights: Bostoner ‘Chassidus’ in English and Hebrew: Parshas Bo – 6 Shvat 5786
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Bo – 6 Shvat 5786
Bostoner Rebbe shlit’a – Yerushalayim
Secretariat Email: bosto...@gmail.com
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Parshas Bo features the final three plagues, following the first seven that were described last week in Parshas Va’eira. As a pneumonic device, the Gematria of the two letters of ‘Bo’ בא and the first two letters of the word Va’eria וארא remind us of the number of Makot [plagues] in each Parsha.
On this last Pasuk (9:14), after the plague of Boils, and prior to the plague of Hail, Hashem instructs Moshe to say to Paroh, “Ki B’Pa’am HaZos Ani Sholayach Kol Magayfosy” [Because this time I am sending all of my plagues]. Ibn Ezra, Rashbam, R’ Bachya and others understand that ‘all of my plagues’ refers to the Hail. Rashi seems to say that ‘all my plagues’ refers to the Slaying of the Firstborn, which many commentaries find exceedingly difficult, and compel some – such as R’ Yaakov of Orleans and the Minchah Belulah – to go so far as to suggest that the text should be corrected to refer to the plague of Hail.
The obvious question is why should Hail be referred to as ‘Kol Magayfosy’?
My nephew, Rabbi Moshe Shimon, shlit”a, the Rov of the Boston Shul in Beitar Illit, Israel, related to me that ‘Magayfosy’ [my plagues] refers to all of the plagues brought upon the wicked generations of the past, that would literally ‘rain down’ upon Egypt. The Hail emanated from three elements: Water, Wind and Fire. Water is representative of Dor HaMabul, the Generation of the Flood. Wind is indicative of Dor Haflogah, the Generation of Dispersion, who were scattered to the four winds. Fire corresponds to the Sodom and Gemorrah, who were punished with fire and brimstone (Beraishis 19:24).
However, even with the understanding of why Hail was categorized as ‘all of my plagues’, the question still remains: Why did Hashem decide to bring ‘all of my plagues’ in the form of Hail at this point in time?
Closer examination reveals that until the sixth plague of Sh’cheen [Boils], Paroh was able to muster the resolve within himself to harden his own heart and continue his obstinacy (9:7). After the sixth plague, Paroh could endure no more. From that point, it was Hashem who hardened Paroh’s heart against his will, enabling him to endure further plagues (9:12).
This reminds me of the Rebbe who punished his disrespectful student by assigning him to write “I will not disrespect my Rebbe” 100 times. Upon completion, the Rebbe handed the student a few more sheets of paper, and to the student’s bewilderment assigned him to write “I will respect my Rebbe” 100 times. The Rebbe explained that the first hundred was designed to break the student’s bad manners and rebelliousness. Perhaps now the student could begin the process of understanding and internalizing the greatness of the Rebbe relative to the young student through the subsequent repetition.
Similarly, after Paroh and the nation of Mitzrayim were utterly shattered, Hashem was prepared to send ‘all of my plagues against their hearts’ so they may fully absorb the greatness of Hashem. Accordingly, Paroh comes to the meaningful realization after Barad, “Hashem is the Tzaddik and I and my people are the wicked” (9:27)
This is the backdrop for Parshas Bo, with the final three plagues of Locust, Darkness and Makkas Bechoros. Paroh and his people are completely irrelevant, pulverized like putty in the hands of Hashem. Primarily, these final Makos were designed to infuse Klal Yisroel with Emuna [belief] in Hashem. “In order for you to relate in the ears of your children and grandchildren of the mockery I made of Mitzrayim and the wonders I placed within them (and/or you), and you will know that I am Hashem” (10:2). Hashem revealed his preeminence to Klal Yisroel by way of the three ubiquitous spheres: World, Time and Man.
Arbeh [Locust] demonstrated Hashem’s master over the World, as they locust filled all of Egypt up to the precise boundaries of country (10:14), as elucidated by the Midrash. Choshech [Darkness] exhibited His mastery and control over Time, which is measured by the movement of light and the cycles of the sun, leaving the Egyptians literally frozen in time (10:23). Finally, the Death of the Firstborn displayed ultimate unknowable knowledge of every Man and Beast (12:29)
May we be zoche to the Geulah Shlayma and the rebuilding of the Beis HaMikdash speedily in our days.
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