Strengthening Our Emunah: Lessons from Parashat Va'eira & the Path to Geulah

Good evening, dear readers!

This week, we delve into Parashat Va'eira, the second of the Shevavim – the six foundational parshiot (Shemot, Va'eira, Bo, Beshalach, Yitro, Mishpatim) – where we strive to bring more kedusha (sanctity and holiness) into our lives. Just as our ancestors did in Mitzrayim, these weeks offer us a crucial opportunity to strengthen our emunah (faith and trust in G-d), especially as we navigate life's inevitable challenges.

As the pasuk says, "Lehagid ba'boker chasdecha" (to declare Your kindness in the morning) but "v'emunatcha ba'leilot" (and Your faithfulness in the nights). When things are bright and look good, we readily proclaim all the good Hashem does for us. But when darkness descends, when everything is obscure, that's when we must truly demonstrate the strength of our emunah in Hashem.

You might wonder why "morning" is singular (ba'boker) while "nights" is plural (ba'leilot). This teaches us that difficult, challenging times, unfortunately, outnumber the good moments. Yet, even in these "nights" of darkness and questions, we are called upon to strengthen our emunah and declare: "We trust You, Hashem, because we trust You completely." This profound truth leads us to the very beginning of Parashat Va'eira.

"Ani Hashem": The Essence of Va'eira and Divine Control

The name Va'eira itself, spelled with the Hebrew letters Vav, Aleph, Reish, and Aleph, cleverly alludes to the four words: "Ani Rishon, v'Ani Aharon" (I am the First, and I am the Last).

Moshe Rabbeinu approached Hashem with a profound, almost desperate question: "Hashem, why are these days so challenging? Why do I see so much tzadik v'ra lo" (righteous suffering) in Mitzrayim?" Hashem's response to Moshe was direct: "Don't you trust Me? Don't you believe in Me? Don't you know that 'Ani Rishon, v'Ani Aharon'? I created the world, and I will endure from the beginning to the end of time. Everything depends on Me."

Hashem then reminds Moshe of the unwavering faith of our forefathers: Avraham, who didn't complain during the Akedah (binding of Yitzchak); Yitzchak; and Yaakov, who, despite his son Yosef's disappearance, never questioned. And now, Moshe asks, "Lamah hare'otah?" ("Why have You dealt ill with this people?"). Hashem reminds him, "Ani Hashem" – "I am the G-d of Y-H-V-H, the Hashem who has Rachamim (mercy) and pity on everyone. I am full of only good, and I desire to do good." As Rashi explains, "Ne'eman shalem sachar" – everyone will eventually receive their full reward.

This Parasha encapsulates our ultimate purpose: Lekadesh Shem Shamayim – to sanctify Hashem's name in the world.

Sefer Shemot: Proclaiming Hashem's Greatness on Earth

The very letters of Shemot (Shin, Mem, Vav, Tav) can be reordered to spell "Tachlit Ma'aseh Shamayim v'Aretz" (The Purpose of the Works of Heaven and Earth). What does the entire Sefer Shemot teach us, from the exile and the Makot (plagues) to the redemption, the receiving of the Torah at Sinai, and the building of the Mishkan (Tabernacle)? It teaches us about the greatness of Hashem both in Heaven and on Earth.

Why was the world created? Its purpose is to make us realize all the miracles taking place, to thank Hashem, proclaim His name, and sanctify His name in the world. That is the very reason for which we have all been created.

In Mitzrayim, after the passing of Yaakov and Yosef, a new king arose. All this truth about Hashem was denied. While the previous Paroh recognized Hashem's power through Yosef, this new Paroh's motto, as we read in last week's Haftarah, was "Li Ye'ori v'Ani Asitani" ("My River is mine, and I created it"). Paroh, and the entire Egyptian civilization, embodied pure materialism and self-sufficiency. He proclaimed himself a deity, claiming to have created the Nile's wealth and therefore needing no one else.

Into this very society, Hashem brought Am Yisrael. Mitzrayim was a country steeped in witchcraft and denial of G-d's existence. Even when Moshe threw his staff down and it became a snake, Paroh dismissed it, saying, "Even little children in my country know how to do this!" Yet, eventually, even the sorcerers had to admit: "Etzba Elokim Hi" ("It is the finger of G-d"). All the events in Egypt were not primarily for the Egyptians, but for Am Yisrael, to teach them an enduring lesson.

The Mateh and the Lessons of the Makot

Moshe Rabbeinu doesn't come with a makel (an ordinary stick) but with a Mateh. The word Mateh comes from "Lehatot" – to turn their hearts towards Hashem, to make them understand that everything depends on the power of the Holy One, Blessed Be He.

This specific Mateh was incredibly unique. It was created Ben HaShmashot (at twilight), just before the first Shabbat of creation, a time when spiritually significant items connected to Am Yisrael were formed (like Miriam's Well). This Mateh was placed in Gan Eden (Garden of Eden). Adam HaRishon, after sinning, saw and took this enormously heavy, crystal-like staff. Only tzadikim (righteous individuals) could lift it. Adam passed it to Noach, then Shem, then Avraham, Yitzchak, Yaakov, and Yosef. After Yosef's passing, Paroh stole it. When Yitro, one of Paroh's three advisors (alongside Iyov and Bilam), refused to participate in the plan to destroy the Jewish nation and exiled himself to Midian, he managed to take the Mateh with him. He planted it in his garden, and from then on, no one could lift it. Yitro declared, "Whoever removes this stick will marry my daughter, Tzipporah." Moshe, upon his arrival, was the only one who could lift the Mateh, thus marrying Tzipporah.

Inscribed on this Mateh were the letters of the Makot: DeTzaCh A'DaSh B'AChaV. When Rabbi Yehudah, in the Haggadah, mentions these Makot, he groups them as DeTzaCh, A'DaSh, B'AChaV. The Ramban and many commentators explain why these three specific groups are significant:

1. Laman Teida Ki Ani Hashem (That you may know that I am Hashem): Paroh denied Hashem's existence, saying, "Who is G-d? I don't see G-d." Hashem says, "I will teach you: 'Ani Hashem.' You glorify the Nile, claiming you created it. I will prove that I am the Creator of the world, not you." This was demonstrated through the first group of plagues: Dam (Blood), Tzefardei'a (Frogs), Kinim (Lice), which directly affected the Nile and the land.

2. Yehud Hashem (Hashem knows everything): Even if one believes Hashem created the world, they might question if He cares about what happens on Earth. Hashem says, "I will prove to you that I know exactly what takes place on Earth." This is Hashgacha Pratit (Divine Providence). The second group of plagues—Arov (Wild Animals), Dever (Pestilence), Shchin (Boils)—specifically afflicted the Egyptians but not the Jews, demonstrating Hashem's precise intervention. For example, during Dever, Jewish flocks remained unharmed amidst dying Egyptian animals.

3. Laman Teida Ki Ain Kamoni (That there is none like Me): The final group of plagues—Barad (Hail), Arbeh (Locusts), Choshech (Darkness)—showed Hashem's unique power to reverse and suspend the laws of nature. Hail was ice mixed with fire; darkness was so paralyzing it literally trapped Egyptians. Only Hashem, who created light and darkness, could effect such changes. These Makot directly impacted Paroh and his possessions (e.g., Dam affected water, Kinim affected him physically), solidifying Hashem's tremendous power.

These Makot lasted for ten months, a historical lesson for Am Yisrael to internalize emunah and understand how Hashem governs the world in every detail—punishing and rewarding. They witnessed water turning to blood, yet they could still buy water from the Jews, demonstrating Hashem's direct care and ensuring they received their reward for years of suffering.

The Frog's Lesson: Sanctifying Hashem's Name

My father used to ask: If internalizing emunah is the foundation of our lives, why doesn't Hashem perform such open miracles more often? The Ramban explains that witnessing a miracle requires a complete spiritual transformation. In Mitzrayim, Am Yisrael transformed from the 49th degree of impurity to the 49th degree of purity. But there’s no guarantee that such transformations have lasting consequences. We've seen miracles in our own times, like the Six-Day War, where initially everyone felt a profound transformation, yet months later, those good intentions often faded.

This leads us to the lesson of the frogs during the plague of Tzfardei'a. A beautiful Midrash relates that when King David completed Tehillim (Psalms), proud of his 150 chapters praising Hashem, a frog jumped out of a river and challenged him: "David, why are you so proud? I am willing to give up my life for Hashem if necessary!" This frog explained that a certain fish could only live by eating frogs. If that fish opened its mouth, the frog would jump in, fulfilling its purpose.

This Midrash teaches us about Mesirat Nefesh (self-sacrifice for Hashem) and relates to the Makah of frogs. When the frogs were brought out of the river into Mitzrayim, Moshe told Paroh they would enter his house, bed, rooms, kitchens, and ovens – everywhere. The frogs had a choice of where to go. The easiest would have been Paroh's warm bed or the pools of water. But the first frogs who came out of the river all jumped into the ovens, knowing they would die. They chose to sanctify Hashem's name, proving their devotion. The Midrash says that after the Makah, when Paroh begged Moshe to remove the frogs, the only ones who remained alive and returned to the river were those who had jumped into the ovens.

This teaches us: there are times in life when we must move out of our comfort zone to Mekadesh Shem Shamayim (sanctify Hashem's name). If a tiny frog has the power to do this, how much more important is it for us, human beings with free choice and understanding, to realize what we can do to glorify Hashem's name?

The Power of Concession: A Story of Divine Blessing

This week, we will also bless Rosh Chodesh Shevat. The letters of Shevat (Shin, Beit, Tet) stand for Shalom (peace), Bracha (blessing), and Tova (goodness). As we say, "Shomrim bacham taram" (Those who keep them are raised up by them).

I heard a very beautiful story this week, something that happened three weeks ago in Eretz Yisrael. On the Sunday before Parashat Vayechi, two different families had booked bar/bat mitzvah celebrations in two different halls in Bnei Brak or Ashdod. One hall was large, the other smaller. When both families arrived that evening, the manager realized there had been a mistake: both had wanted the big hall. A huge dispute erupted; neither family would yield. They brought in the manager, then the secretary, who admitted, "I am so, so sorry, it's my fault. I didn't register the reservation correctly. I booked both for the big hall."

The manager tried to calm them. "Listen, even if you take the small hall, we'll arrange the tables beautifully. You'll have a wonderful Simcha (celebration). The food will be just as good. Please," he pleaded, asking one family to concede. But neither family budged; they were both very stubborn. Shouting filled the hall. It was very unpleasant.

Then, someone walked in and said, "Let me try." He approached the first family: "Listen, if you are ma'avir (give in), there's tremendous power in conceding. Try it. You'll enjoy your Simcha much more." Family A stubbornly refused: "No way! We want the big hall. We're not going into the smaller one."

He then went to the second family, family B. "Listen, you don't know what bracha (blessing) it gives to be ma'avir. You'll see, only good will come of it." He spoke and spoke, and the husband was more or less willing to concede. But he said, "You have to convince my wife; she won't give in."

The man said, "I'll try." He spoke to the wife, who declared, "There's no way I'm remaining in this hall! I'm not going into the small one!" The man then asked her, "Tell me, aren't you in need of a blessing? Every person needs a blessing, don't they? Do you know what power it gives when one concedes, when you are ma'avir?"

Suddenly, the wife paused and thought. She said, "Actually, yes, I do need a blessing. I'm in need of a tremendous blessing, because my father was diagnosed this morning with a very serious illness. He's scheduled for an operation or chemo on Thursday."

The person trying to calm the situation told her, "Listen, be ma'avir, and give this zechut (merit) specifically to your father. Only good will come of it." She finally agreed. The dispute was settled. They moved into the smaller hall. The owner of the hall then said, "I'm going to fire the manager." The lady told him, "No, no, no, you're not firing him! I want that to be my merit too, for my father's refuah (healing)."

That Thursday, when her father went back to the doctor, the doctor examined him and said, "I really can't believe this, but there was a mistake in our diagnosis. The results aren't bad. This is just a very slight infection, and it should be gone within a week or two. Please excuse us for having made such a mistake."

That is the power of vittur (concession). So many times, we hear such stories. When you give in and move out of your comfort zone, Hashem can perform tremendous miracles.

Final Reflections: Transforming Our Lives Through Emunah

Just as we learned this week, "Ani Hashem, Ani Hashem ba'kerev ha'aretz, v'ein kamoni" (I am Hashem, I am Hashem in the midst of the land, and there is none like Me). This is the time to strengthen our emunah; this is truly the time to let this faith transform and give more meaning to our lives.

May we always be able to Mekadesh Shem Shamayim – to sanctify Hashem's name.

Have a wonderful Shabbat and a very good new month! Chodesh Tov!