Prior to the fourth plague the Verse states: “And the Hashem said to Moshe, “Early in the morning present yourself to Pharaoh, as he is going out to the water, and say to him, ‘Thus says Hashem: Let My people go that they may worship Me.” [Shemos 8:16]. The Verse seems to imply that Hashem stressed Moshe that it is vital to go and meet Pharaoh at that exact time ‘when he gets out of his house to go to the Nile river’. What is so important about that very time? Behold the warning he was ordered to deliver does not seem consequential to early morning hours. Actually, the very next warning the Verse says; “Go to Pharaoh and say to him, ‘Thus says Hashem, the God of the Hebrews: Let My people go to worship Me.”[Shemos 9:1]. There is no mention of time is in spite that Moshe was ordered to deliver a warning about the upcoming plague, the pestilence, which was more severe than the first 3 plagues together, as stated in the Midrash. It is then obvious that the time of the warnings is trivial, why then here it seems so significant? The Midrash Tanchuma [14:1] explains: Why did Pharaoh go to the waters early in the morning? Because the wicked one boasted that since he was a god, he had no need to relieve himself. Therefore, he went out early in the morning so that no one would see him performing a demeaning act. That is why the Hashem said to Moshe: Rise up early in the morning, when he goes out, and say unto him: Thus, said Hashem the God of the Hebrews … for I will this time send all My plagues upon you’ [Shemos 9:14]. Ordinarily, when a man desires to harm his enemy, he does so unexpectedly lest he be forewarned, but Hashem warned the wicked Pharaoh before each plague, as it is said: Behold, I will cause it to rain [ibid., v. 18], Behold, tomorrow will I bring locusts into thy border [ibid. 10:5]. And He did so in each instance. This Midrash does not shed light on the Verse and only reinforces our question; If Hashem’s intention was to shame Pharaoh, Moshe should have gone a little bit later to catch Pharaoh in the act. He would then be incapable to deny the facts. Also, the correct time would surely have been prior to all the plagues, to irrefutably prove Pharaoh that Hashem knows every act of every Person. Why then did Hashem elected to send Moshe specifically such an earlier time? The Malbim explains that the plagues were divided in 3 categories; the first three were to prove the existence of Hashem and that He is the Master of the world. The second category is intended to show Pharaoh that every act has consequences and wicked ones will meet their fate and be punished at the level of their wickedness. The Midrash Rabba [Shemos 12:1] reveals that the growing intensity of each passing plague was intended to have Pharaoh repent, to do Teshuva. That sheds some more light on the significance of the timing of the warning. Indeed, as the second category was beginning, which as above was to teach that wickedness will be castigated, hence at the very first light of the Day Moshe was to warn Pharaoh. Thus, it is not a satisfying answer! There is a remarkable Midrash [Shemos Rabba 11:1] that reveals the urgency of the timing; ‘Rabbi Pinchas the Kohen son of Chama explains the Verse “But the impious in heart become enraged; They will not be saved as confined them” [Job 36:13], that after Hashem waits for the wicked to repent and they do not, even if after they have a change of heart Hashem will not allow them to repent. Who are those the Verse refers to as “impious in heart”? they are the flattering people, that only pretend to serve Hashem, they will be met with anger. What is the meaning of “They will not be saved as confined them”? This informs that Hashem will prevent then from engaging in repentance. This verse refers to Pharaoh the wicked who learnt from Moshe that prayers to Hashem are effective. He had decided that morning to engage in Prayer. Hence, Hashem sent Moshe to prevent him from praying. Hereafter are two inspiring stories: “Whoever wishes his prayers to ascend to heaven,” the great Rabbi Israel Baal Shem Tov once declared, “is welcome to pray along with me, word for word, from my prayer book.” One can imagine that most people who heard the Baal Shem Tov’s offer were too shy to take him up on it. Everyone knew that when the Chassidic master prayed, his every word was laden with Kabbalistic intent and fervor. And so it was that just one young man, Eliyahu, had the district privilege of praying word-for-word with the founder of the Chassidic movement. The Baal Shem Tov would say a word, Eliyahu would say a word, and so they slowly and carefully made their way through the prayer service. One Shabbat morning, as the Baal Shem Tov and Eliyahu were saying the pesukei dezimrah (preparatory Psalms), the Baal Shem Tov read, “The horse is a false deliverance, and its great strength cannot save,” and Eliyahu repeated it as usual. But then the Baal Shem Tov said the verse again. And again. And again. All the while Eliyahu sat silently. Wondering what was unique about the verse, Eliyahu perused the Kabbalistic intentions connected with the various prayers but saw nothing at all related to that particular verse. Disillusioned, he stopped praying along with the Baal Shem Tov altogether. Sometime later, he visited the Baal Shem Tov’s home. “Oh Eliyahu, you’ve stopped praying with me,” said the master. “Let me tell you why I repeated that verse over and over. “On that particular Shabbos, a Jew was stranded all alone in a remote field. He had lost his way on Friday afternoon, and was forced to stop there before the sun went down. A bloodthirsty bandit had heard of his whereabouts and wished to rob and kill the hapless traveler. As he sped along on his horse, I knew I needed to do something. And so, I said this verse, which speaks of the horse’s folly, over and over again with great intent. And indeed, the horse soon got so lost that the bandit never managed to find his victim. Eliyahu grew up to become Rabbi Eliyahu, the Maggid of Sokolovki. Another inspiring story that nothing is impossible! Rabbi Gavriel—a disciple of Rabbi Shneur Zalman of Liadi (the “Alter Rebbe”) and his wife, Chana Rivka, had been married for twenty-five years, but were childless. Rabbi Gavriel had been a prosperous merchant in Vitebsk, but hard times and persecution had destroyed Gavriel’s fortune. The Alter Rebbe was at that time trying to arrange for the release of some Jewish prisoners. Large sums of ransom money were needed, which the Rebbe attempted to raise amongst his followers. Gavriel was “estimated” as being able to donate a certain sum—but he could not; he was heart-broken at not being able to participate in the great commandment of Redemption of Captives (Pidyon Shevuyim) to the extent expected of him. On learning of her husband’s distress, his wife sold her pearls and jewelry for the required sum of money. She then scoured and polished the coins till they sparkled, and with a heartfelt prayer that their fortune should also begin to shine, she packed up the coins and gave them to Gavriel to bring to the Rebbe. When he came to Rabbi Shneur Zalman, Gavriel placed the package in front of the Rebbe on the table. At the Rebbe’s request he opened the package; the coins shone with an extraordinary brilliance. The Rebbe became pensive, lost in thought for a few moments. Then he said, “Of all the gold, silver, and copper which the Jews gave to build the Tabernacle, nothing shone but the brass-laver and its stand. (These were made from the copper cosmetic mirrors which the Jewish women had selflessly and joyously given to the sanctuary).”Tell me,” continued the Rebbe, “where did you get these coins?” Gavriel told the Rebbe of his plight and how his wife Chana Rivka had raised the money. The Rebbe rested his head on his hand and was lost for a long while in profound thought. Then, raising his head, he blessed Gavriel and his wife with children, long years, wealth, and extraordinary grace. He told Reb Gavriel to close his business in Vitebsk and to deal with diamonds and precious stones. The blessing was wholly fulfilled. Gavriel “Nossay Cheyn” (the ‘graceful’) as he came to be called, became a wealthy man and the father of sons and daughters. He died at the age of 110 years and was outlived by his wife by two years! The “coins of charity” may have been just ordinary coins in number and in value, but when the commandment is done with self-sacrifice, yet with joy, Hashem takes note of the intent and the emotions that were instilled in the practice of that act of charity, therefore, the coins gleamed with the celestial light that shone in the Tabernacle. This light can change the order of Nature and the World!

By Rabbi Fridmann * [email protected] * 305.985.3461

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