Va'eira: What G-d Does for His Children

There is a well-known general principle4 that the themes of the Haftaros resemble those of their respective Torah readings. In general, the connection between the Haftarah of Parshas Vaeira and the Torah reading is reflected in G‑d’s command to the prophet Yechezkel,5 “Turn your face toward Pharaoh, king of Egypt, and prophesy against him and all of Egypt,” regarding the destruction that G‑d will bring upon them, so that “all the inhabitants of Egypt will know that I am G‑d.”6 This reflects the theme of the Torah reading regarding the plagues that G‑d brought upon the Egyptians, so that “Egypt will know that I am G‑d.”7

This is also the message of the two verses cited at the beginning of the Haftarah:8

So says G‑d the L‑rd: “When I have gathered the House of Israel from the peoples among whom they have been scattered, and I will be sanctified through them in the eyes of the nations, then shall they dwell on their land…. They shall dwell upon it securely…. when I execute judgments against all those around them who plunder them, and they shall know that I am G‑d their L‑rd.”

These verses are apparently an independent matter,9 unrelated to Yechezkel’s prophecy against Egypt and its king,10 but insteadrefer to an entirely different era11 – the era when “the House of Israel [will be gathered in] from the peoples,” which will take place after the final exile. Indeed, this prophecy was conveyed to Yechezkelas part of the continuation of the prophecy regarding the destruction of Tzidon12 and does not directly relate to the prophecy concerning Egypt and its king. Nevertheless, it relates to the theme of Parshas Vaeira, which speaks of the relief granted the Jews because of the judgment G‑d brought against Egypt.13

The concluding verse of the Haftarah,14 “On that day, I will cause the sovereignty of the House of Israel to flourish and I will grant you the opportunity to speak openly among them and they will know that I am G‑d,” is seemingly unrelated to the war that led to Nevuchadnetzar’s laying waste to Egypt.15 Nevertheless, since it is the conclusion of the Haftarah, based on the principle that “everything follows the conclusion,”16 it can be said that it too shares a connection to the theme of Parshas Vaeira.17

The above can be understood by first explaining the nature of the plagues that G‑d brought upon Egypt. When the Torah makes statements such as,⁶ “Egypt will know that I am G‑d when I stretch forth My arm against Egypt,” and the like,18 the straightforward implication of such verses is that the intent was to motivate Pharaoh to heed G‑d’s word. Pharaoh had blustered,19 “Who is G‑d that I should heed His voice to let Israel go? I do not know G‑d and I will also not let Israel go.” Therefore, G‑d brought the plagues so that “Egypt will know that I am G‑d when I stretch forth My arm against Egypt,” and, as a result, Pharaoh would send the Jews from his land.

However, this explanation raises a question because, seemingly, it was necessary that the plagues be visited upon the Egyptians to fulfill the promise made in the covenant bein habesarim,20 “I will also judge the people whom they will serve,” which Rashi21 understands as referring to the Ten Plagues.

In resolution, it can be said that the Egyptians’ knowledge and recognition that “I am G‑d” was an integral element of the judgment against “the people whom [the Jews] will serve.” To put it simply: The miraculous nature of the plagues compelled the Egyptians to realize that the plagues were visited upon them as punishment from G‑d.22

Nevertheless, it appears from several verses that the recognition of the Divine origin of the plagues was not merely an element of the judgment visited upon the Egyptians, but rather also served an independent purpose, as it is written,23 “For this reason, I have allowed you to endure, in order to show you My strength and so that My name will be proclaimed all over the earth.”

Abarbanel24 explains at length that, in addition to Pharaoh denying G‑d’s existence entirely by saying,¹⁸ “I do not know G‑d,” he also denied His providence by saying, “Who is G‑d?” That is, he denied that G‑d oversees “all the ways of mankind, to repay everyone in accordance with his ways and in accordance with the
fruit of his deeds.”25 Similarly, by saying “Who is G‑d that I should heed His voice?”, Pharaoh denied the possibility that there is a G‑d Who oversees all existence and that G‑d could change the nature of things and renew their existence in general and in particular, as He desires. By saying “Who is G‑d that I should heed His voice?”, Pharaoh seemed to be implying, “What power does He have?”

In response to Pharaoh’s arrogance, G‑d brought three types of plagues: The first three – blood, frogs, and lice – demonstrated the existence of G‑d. The second three – wild animals, the cattle plague, and the boils – demonstrated the second point: that G‑d oversees all existence. And the last four – hail, locusts, darkness, and the slaying of the firstborn – demonstrated that He is able to change the nature of existence. See the detailed explanation in that source that emphasizes how the plagues led to the recognition of G‑d’s omnipotence.

In a manner that parallels the explanations given regarding the plagues themselves, so too, there are several explanations regarding G‑d’s hardening of Pharaoh’s heart, as G‑d said,26 “I will strengthen his heart,” and “I will harden Pharaoh’s heart and I will perform My manifold signs and wonders in the land of Egypt.”27

There are commentators who explain that this was not an independent matter, but it was part of the retribution to be visited upon Egypt, fulfilling G‑d’s promise that He would judge the nation that oppressed the Jews, as Rambam writes:28

For this reason, it is written in the Torah,29 “I will harden Pharaoh’s heart.” Since, he began to sin on his own initiative and caused hardships to the Israelites who dwelled in his land – as it is written,30 “Come, let us deal wisely with them” – justice required that he be prevented from repenting so that retribution could be exacted upon him. Therefore, The Holy One, blessed be He, hardened his heart.31

Thus, G‑d hardened Pharaoh’s heart so that His promise that He would judge the Egyptians would be fulfilled.32

Other commentaries33 explain that the reason G‑d hardened Pharaoh’s heart was so that the manifold signs and wonders that Pharaoh would witness would ultimately cause him to undergo a change of heart, cease rebelling against G‑d, and instead humble himself before Him.34 G‑d sought “to motivate the Egyptians to repentance by showing them His greatness… and His wonders, as He declared,²² ‘For this reason, I have allowed you to endure, in order to show you My strength….’ ”35

It is possible to explain that these two goals were not separate, but had one purpose, i.e., the punishment of the Egyptians was to nullify their arrogant sense of self and thus lead to the revelation of G‑d’s sovereignty36 over the world.37

On the phrase,²⁶ “I will harden,” Rashi comments:

It is as if G‑d was saying, “Since Pharaoh behaved wickedly and defied Me, and it is revealed before Me that the pagan nations do not derive satisfaction from wholeheartedly seeking to repent, it is better for Me that his heart be hardened, so that I can perform My manifold signs and you (the Jews) will recognize My mighty deeds.” This is the way the Holy One, blessed be He, manifests His attributes. He brings retribution upon the nations so that Israel should hear of this and fear Him.

This approach represents another reason for bringing the plagues – to serve as instruction for the Jewish people.38 This is explicitly stated at the beginning of Parshas Bo:39

G‑d said to Moshe: “For I have hardened his heart and the hearts of his servants, so that I may set in their midst these signs of Mine, and so that you may relate for the ears of your son and your grandson how I made sport of the Egyptians, and that you may tell of My signs that I set in their midst. You will thus know that I am G‑d.”

That verse emphasizes that the hardening of Pharaoh’s heart and the primary plagues40 – of which G‑d said,²⁶ “I will perform My manifold signs and wonders…” – were wrought for the sake of the Jewish people, as Rashi states, “This is the way the Holy One, blessed be He, manifests His attributes. He brings retribution upon the nations so that Israel should hear of this and fear Him.”41

On the surface, it seems unclear why this premise must be accepted. Since, regardless, retribution had to be visited upon the Egyptians to punish them, as indicated by the prophecy,¹⁹ “I will also judge the people that they will serve,” and so that “Egypt will know that I am G‑d,”⁶ what moves one to say that the plagues also came so that the Jews fear G‑d?

In resolution, it is possible to offer the following explanation: As is well known, all existence is not, Heaven forbid, an independent entity, but was created by G‑d. And it was created for a purpose, “for the sake of Israel and for the sake of the Torah.”42 Just as this axiom holds true regarding the very existence of the creation – that it is entirely “for the sake of Israel and for the sake of the Torah” – so too, it applies to every event that occurs in the world. No event takes place independently. Instead, they all – as a whole and individually – occur “for the sake of Israel and for the sake of the Torah.”

It follows that not only does everything that happens in the world take place because it is specifically directed by Divine providence,43 but also that the true purpose of all these events44 is to benefit the Jewish people and the Torah.

Just as the above axiom holds true regarding the occurrences in the world as a whole, so too, it applies to specific events, including those for which the Torah explicitly explains the reason why they occurred. Even when the Torah states that they occurred for a given reason, from an inner perspective, their ultimate and true purpose is “for the sake of Israel….” Since, as explained above, the world is not an independent entity, the revelation of G‑dliness associated with every event that occurs is consummated when that revelation is drawn down to the Jewish people and recognized by them.

On this basis, it is possible to explain the subject under discussion:

In truth, G‑d’s exacted retribution against Pharaoh and the Egyptians in fulfillment of the decree, “I will also judge the people whom they will serve,”¹⁹ for the sake of the Jewish people. In this way, G‑d’s promise in the covenant bein habesarim to Avraham our Patriarch – “They will subjugate and oppress them for 400 years and I will also judge the people whom they will serve” – was fulfilled. Indeed, it is simply understood that the Divine retribution against the non-Jews resulted from their subjugation of the Jewish people through hard labor and it led to “Egypt know[ing] that I am G‑d.” However, this still did not represent the ultimate consummation of the purpose of the plagues. There was a further purpose directly affecting the Jewish people.

This is the inference to be derived from Rashi’s commentary – which, as is well known, alludes to “the wine of the Torah”45 – at the onset of the plagues, on the verse,²⁶ “I will harden Pharaoh’s heart and I will perform My manifold signs and wonders”:

“It is better for Me that his heart be hardened, so that I can perform My manifold signs and you will recognize My mighty deeds.” This is the way the Holy One, blessed be He, manifests His attributes. He brings retribution upon the nations so that Israel should hear of this and fear Him.

All retribution visited upon the nations – even when it results from their evil actions – is ultimately for the sake of the Jewish people.46

Based on the above, it is possible to offer an additional explanation why the final verse in the aforementioned prophecy of Yechezkel is included in this week’s Haftarah.

In Yechezkel’s prophecy against Pharaoh and Egypt, the reason for the destruction of Egypt is explicitly stated, “because they have been a reed-like support for the House of Israel.”47 Similarly, his prophecy concerning Nevuchadnetzar explicitly states that the reason he will conquer Egypt is because he:48

had his army toil prominently against Tyre49…; yet neither did he nor his army derive any reward from Tyre for the toil he had performed against it. Therefore, thus said G‑d, the Lord,… “Behold I will give Nevuchadretzar50…, king of Babylon, the land of Egypt…. [as reward for] his labor that he performed against [Tyre,] I have given him the land of Egypt51 because of what they did for Me...”52

In both instances – in the prophecy regarding the destruction of Egypt and the prophecy that G‑d would give Egypt to Nevuchadnetzar – the motivation and the rationale were stated explicitly. Moreover, it was specified that, through the fulfillment of the prophecy, “all the inhabitants of Egypt will know that I am G‑d.”⁴⁶ Thus, the events foretold in the prophecies had already brought about a comprehensive revelation of G‑dliness.

Nevertheless, at the end of the prophecy, a further point is added,¹⁴ “On that day, I will cause the sovereignty of the House of Israel to flourish and I will grant you the opportunity to speak openly among them and they will know that I am G‑d.” This addition underscores that the ultimate goal of all these events that G‑d brought about was for the sake of the Jewish people.

Indeed, there is an added dimension to this focus reflected in the verse itself. At the time he delivered his prophecy concerning Egypt, and certainly at the time he prophesied concerning Nevuchadnetzar, Yechezkelhad already been renowned as a prophet for a number of years, and he had been accepted as such by the majority of the Jewish people.53 Nevertheless, this prophecy states, “I will grant you the opportunity to speak openly among them,” i.e., the Jews will see that his prophecy will be fulfilled and will believe his words.

Thus, G‑d brought about a war between Bavel and Egypt, the two superpowers of that age, that involved a great battle in which thousands, even myriads, of soldiers took part. All of this was to grant Yechezkel the opportunity “to speak openly” so that the Jews would accept him as a prophet and thus derive benefit. Moreover, the benefit was not for the Jewish people as a whole – since most had already accepted him as a prophet – but for those few54 who had yet to believe in him.

From the above, a lesson can be derived for a person’s Divine service in the present age. Jews must be aware of the fundamental principle that everything that happens in the world, even among the non-Jews, is for the sake of the Jews. As the Yalkut Shimonistates,55 the Holy One, blessed be He, tells the Jewish people, “My children, have no fear. Whatever I have done, I have done only for your sake.” Therefore, despite seemingly ominous events occurring in the world at large, the Jews should not become fearful. Instead, they should strengthen their trust in G‑d56 and strengthen their observance of the Torah and its mitzvos in actual practice as a preparation for the Future Redemption that is speedily approaching.

In addition, we learn from this Haftarah how efforts must be made to draw even a small number of Jews closer to the Torah and its mitzvos. A person should not make a reckoning that he will only be able to have an effect on a small number of people, since most of the Jews in his surroundings already observe the Torah and its mitzvos. He may also doubt whether he will be able to influence those few and draw them close to G‑d’s service. Therefore, he may think that its preferable that he should work on himself in order to rise to loftier levels of Torah study and Divine service.

The Haftarah teaches us that G‑d causes great and mighty wars to happen to benefit even a few Jews, so that this small group hear the comforting words of the prophet Yechezkel. How much more so should every Jew do whatever he can to bring close even one other Jew, encouraging him to put on tefillin, keep Shabbos, and the like.

Rambam57clearly states that a person should always see himself and the entire world as equally balanced between good and evil, and understand that if “he performs one mitzvah, he will tip the balance for himself and the entire world to the positive and bring deliverance and salvation for himself and for them.”

It is possible that influencing even one person to perform one mitzvah will tip the balance to the positive and hasten the coming of the true and ultimate Redemption. May it come in the immediate future.

Adapted from a sichah delivered on Shabbos Parshas Vaeira, 5727 (1967) (Likkutei Sichos, Vol. 36, p. 33ff.)