And I made Myself seen
Last week’s Parashah concluded with the exchange between Mosheh and Hashem over the mystery of human suffering. Mosheh protested, “My G‑d, why have You done evil to this people?”; and Hashem replied: “Now you shall see what I will do to Pharaoh; for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.”
Where is G-d during Covid-19?
It can be hard to wonder where Hashem is during our time, The Corona Era. The world feels like it’s falling apart, fear, sickness, hardship and death, you may be in financial strains because you lost your job, you may be scared because you have someone close to you that test positive, or simply might be lonely given the social distancing restrictions. It’s all unfamiliar territories to be in. How could G-d let this happen to me and the world?
Seeing is believing
To most of us, Seeing is Believing. Vaera “and I made Myself seen”, with which Hashem describes His relationship with the Patriarchs, and which give our Parashah its name in the Torah. The presence of Etzba Elokim, The finger of G-d, is “seen” in our parashah, when things, which are beyond our understanding and capabilities happen.
There are many ways that a person may come to believe in a certain truth. He may hear of it from a reliable source, it may be proven to him logically, or he may see it himself. There is an essential difference between the perception of sight and all other senses. Sight is absolute. The thing perceived may be denied by the entire world, it may be utterly illogical, but the person who has seen it knows it is true. He saw it. I will not go into situations where one might “see” what they want to see, which may, or may not be truth.
The seven plagues
Parashat Vaera (“And I made Myself seen”) describes one of the most famous narrative in Jewish history–the Exodus. In this Torah portion ,Hashem tells Mosheh and Ahron to go to Pharaoh to demand freedom for the Israelites. Pharaoh refuses, and Hashem unleashes plagues on the Egyptians. The parashah tells of the first seven Plagues of Egypt; Blood, Frogs, Lice, Wild beasts, a pestilence kills the domestic animals , Boils & Hail.
The finger of G-d
The magicians did the same with their spells, and brought Blood and frogs upon the land of Egypt, however, with the the third plague “ The magicians did the like with their spells to produce lice, but they could not.” “And the magicians said to Pharaoh, “This is the finger of God!” Etzba Elokim. Pharaoh promises to free the Israelites, but Hashem hardens Pharaoh’s heart. The portion ends with the plague of hail stopping and Pharaoh changing his mind once again.
Love, owe, harmony and wisdom
Hashem says to Mosheh: “I am G-d (Y-H-V-H). I made Myself seen to Avraham, toYitzchak and to Yaakov, by the name of El Sha-dai, but by My name, Y-H-V-H, I did not make Myself known to them.” The difference between Mosheh and the Patriarchs is also explained by the Chassidic masters as deriving from the different places they occupy within the total “body” of Israel. Avraham, Yitzchak and Yaakov are identified with the attributes of “love,” “awe” and “harmony” (chessed, gevurah and tiferet), while Mosheh represents the attribute of “wisdom” (chochmah). Otherwise stated, the Patriarchs are the heart of the Jewish people, while Mosheh is the mind of Israel.
Mind versus Heart
Often, a person who calmly accepts the painful realities of life is described as “taking it philosophically,” while one who agonizes over his own or others’ troubles is seen as “being emotional.” Behind these categorizations is the notion that, in purely rational terms, the cause, or even need, for human suffering can be explained. On the other hand, a person with a sensitive heart will not accept any rationalization of evil, however undeniable its logic. “It is the difference between mind and heart; but it is the mind-driven person who incessantly questions and challenges the way things are, whereas it is the one with “heart” who can find it in himself to accept the most terrible of incomprehensibilities.” – The Lubavitcher Rebbe
Let My People Go!
Mosheh and Ahron repeatedly come before Pharaoh to demand in the name of G‑d, “Let My people go, so that they may serve Me in the wilderness.” Pharaoh repeatedly refuses. Ahron’s staff turns into a snake and swallows the magic sticks of the Egyptian sorcerers. G‑d then sends a series of plagues upon the Egyptians. The waters of the Nile turn to blood; Frogs overrun the land; Lice infest all men and beasts. Wild animals invade the cities; a pestilence kills the domestic animals; Boils afflict the Egyptians. Hail is the seventh plague, fire and ice combine. Still, the heart of Pharaoh was hardened and he would not let the children of Israel go.
The seven days mark
Midrashic sources indicate that each of the Egyptian plagues lasted seven days. In the case of most plagues, we see Mosheh requesting a cessation of the plague on Egypt’s behalf, but the biblical text does not give us any description of this plague’s end. The text suggests that after seven days, Mosheh and Ahron approach Pharaoh with a warning of the upcoming plague of frogs.
Being stubborn
Stubbornness has a bad rap. The stereotype of a stubborn personality has garnered a perception of negative characteristics that include the following: too much ego, unwillingness to be wrong, hot-tempered, self-centered, fearful of the unknown, controlling, overly competitive and defensive. True, there is another side of the spectrum. Stubbornness carries a negative persona, but it can be quite the asset. Without stubborn people in the world we wouldn’t have a world full of inventions, discoveries, and accomplishments. People would just give up in the face of an obstacle. You need the strong-willed in the world. Stubbornness could be a virtue, but many times it could be a fatal flaw.
Was Pharoah an evil man?
If Hashem hardened as Pharoah heart, thus making him stubborn, should we blame Pharoah? Did he have any control over the situation or free will? Was Pharoah an evil man? Why did G-d create evil people? Why does Hashem allow so much suffering?
Cognitive dissonance
Being vegan, I come across many people who choose to eat meat, even though they are against animal cruelty, holding two contradictory believes at the same time.
Cognitive dissonance is the unpleasant mental state that may result if someone really does have certain beliefs but thinks or acts in a way that contradicts them. Did Pharoah have any control over the situation or free will? Was Pharoah an evil man? Why did G-d create evil people? Why does Hashem allow so much suffering? are perfectly logical questions and has no logical answers. Thus, the mind of the believer will never accept the “necessity” for evil and pain. The heart also perceives the pain, it senses it more deeply than the objective mind. But while the mind categorizes reality into compatible and non-compatible suppositions, the heart tolerates contradiction.
Can you “prove” to a mother that her child is undeserving of her love? It’s not that she is blind to his deficiencies and transgressions, it’s simply that they are irrelevant to her love. Outrage and devotion, judgment and acceptance, pain and pleasure, a heart that loves has room for them all, simultaneously, in its warm embrace.
Terrible contradiction
This, says the Rebbe, is the deeper significance of G‑d’s evocation of the unquestioning faith of the Patriarchs in His words to Mosheh. Mosheh, G‑d is saying, you are the mind of My people, the mind that is the instrument for apprehending My truth and, with it, illuminating the world. You will even comprehend “higher” aspects of My truth than did the Patriarches. But as a “mind,” you question My creation of evil and suffering, and can find no rationally satisfying answer. Yet you, too, are a child of Avraham, Yitzchak and Yaakov. You too, have inherited from them the Jewish heart the intrinsic bond with your G‑d that cannot be shaken by the most terrible of contradictions.
Etzba Elokim
The presence of Etzba Elokim, The finger of G-d, is “seen” throughout our parashah. At times, when things go bad, beyond our understanding and capabilities to accept, the positive perception of Etzba Elokim, helps me “see” that Hashem is always with us.
Psalm 23
In Psalm 23 David praises Hashem and His nurturing care in the midst of trials. It says “Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff they comfort me” (Psalm 23:4). Even when we are in deep shadows, Hashem is here, not as an observer, but as a protective Shepherd, close at hand. Kol tuv.
יְבָרֶכְךָ יהוה, וְיִשְׁמְרֶךָ- May the LORD bless you and guard you
יָאֵר יהוה פָּנָיו אֵלֶיךָ, וִיחֻנֶּךָּ -May the LORD make His face shed light upon you and be gracious unto you
יִשָּׂא יהוה פָּנָיו אֵלֶיךָ, וְיָשֵׂם לְךָ שָׁלוֹם- May the LORD lift up His face unto you and give you peace
Check out YedidYah “The Priestly Blessing” Birkat Hakohanim. Music by Rabbi Yakira Yedidia https://youtu.be/YNE11QdEMN0
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This blog article was inspired by chabbad.org