Vaerah - 5773

The opening verses of Parshas Va’erah (Shemos 6:6-7) contain Hashem’s charge to Moshe Rabbeinu in which the idea redemption is expressed in four terms:

• I will remove you from under the burdens of Egypt.

• I will save you from their enslavement.

• I will redeem you with an outstretched arm and with great judgments.

• I will take you as a nation and I will be your G-d.

As is well known, this four-fold expression is the basis for the Mitzvah to drink the four cups of wine at the Pesach Seder (Midrash Rabbah cited in Rashbam, Pesachim 99b).

In the Torah text, the fourth expression is followed by the words, “And you will know that I am Hashem, your G-d, who removed you from under the burdens of Egypt.” This is somewhat perplexing. The verse seems to imply that only after the fourth step in the process will we understand that Hashem was the active agent in carrying out the first step. What could this mean?

To answer this question we must first understand the precise meaning of this four-fold division of redemption. Although many interpretations have been given over the centuries, perhaps the simplest – and most elegant – is that of Maharal (Gevuros Hashem, Chapter 30).

In the Biblical prophesy foretelling the Galus Mitzrayim, Avraham Avinu was told (Bereishis 15:13), “You should know that your descendants will be strangers in a land which is not theirs, and they will be enslaved, and tortured for four hundred years.” There were thus three stages in the decree:

First, there would be a period in which the Jews would live as strangers in Egypt. This began with the arrival of Yaakov and his family in Egypt. They were welcomed with dignity and honor, yet living in a land where everything is unfamiliar – the language, values, and lifestyle – entails a considerable level of discomfort.

Second, there would be a period of enslavement. This followed the death of Yosef and his brothers. This is an obvious escalation of the suffering. However, it is not the ultimate catastrophe.

Third, there is a period of torture. We may identify this with the later decrees of Pharaoh (withdrawal of the straw and maintaining the brick quota) or with earlier decrees, but in any case it implies a harshness which goes beyond enslavement.

Explains Maharal, the reversal of these decrees was also incremental. Over the course of the twelve months in which Egypt suffered the plagues, Pharaoh never agreed to release the Hebrews, but there was a gradual lifting of the torment. (As an example of this, note the teaching of Chazal – Rosh Hashana 11a – that the enslavement formally ended six months before the departure from Egypt.) First, the torture ended (I will remove you from under the burdens of Egypt). Then the enslavement ended (I will save you from their enslavement). Finally, the Hebrews could leave the land and no longer lived as strangers (I will redeem you with an outstretched arm and with great judgments).

The fourth and final step takes place when the Jews stand at Har Sinai to receive the Torah. Then and only then can it be said, “I will take you as a nation and I will be your G-d.”

The Rambam writes (Hilchos Yesodai Hatorah, Chapter 8) that the Jews did not believe fully in Moshe’s being a true prophet despite all the miracles he performed. Miracles can be done with smoke and mirrors, slight-of-hand, mass hypnosis, or magic. Consequently, there was a lingering doubt. Perhaps Moshe did these wonders on his own by deceptive means. Only after the revelation at Sinai, when all the Jews had a direct prophetic experience did the Jews come to perfect belief.

This then is the meaning of that problematic verse: Only when the fourth stage of the redemption takes place with the revelation at Sinai, will you truly know that Hashem was the cause of all the earlier stages.