Parshas Ki Sisa- Growing Beyond

Historically, the greatest lawyer to represent our nation was Moshe Rabbeinu. Multiple times, Hashem threatened annihilation, and Moshe, arguing in our favor, was able to save us. There is much to be gleaned from the defenses that he suggested.

While still on Mount Sinai, Hashem informed Moshe that the Jews had strayed. They had fashioned a calf of gold, and where engaging in its worship. This was an egregious breach in the newly minted relationship, formed at Kabolas HaTorah. Hashem told Moshe that He would destroy the people, creating a new nation from Moshe Rabbeinu. Moshe retorted with a successful defense. “What will the Egyptians say… with ra’ah Hashem brought them out of Egypt, to kill them… to decimate…” (32:12). Moshe seemed to suggest that in destroying the people, Hashem would give a fair argument to the Mitzri’im. They would be able to doubt the might of Hashem. Eventually, Hashem relented, not proceeding with the Jews destruction.

In Parshas Bo, this conversation is interpreted on a deeper level. Moshe approached Pharaoh, requesting he allow the Jews to celebrate in the dessert, lest he be stricken with locust. He responded “see that ra’ah is opposite your faces” (10:10). Rashi (Midrash) explains that there is a certain star called ra’ah. It represents blood and murder.  Pharoah was an astrologer and saw this force would greet the Jews upon their departure. He relayed this information to Moshe Rabbeinu. Later, when the Jews sinned with the eigel, Moshe argued that killing the people would fulfill this prediction of Pharoah. Immediately, Hashem relented from His plan. He switched the blood-prediction to the national mila that was performed upon the Jews entering the Land of Israel, in Gilgal. This is alluded to when Yehoshua tells the people that “today Hashem has removed the disgrace of Egypt from on you” (Yehoshua 5:9). Rashi explains that some of the eirev rav still remained, and the Jews could now confidently tell them that this was the blood-prediction of Pharaoh forty years prior.    

This explanation appears somewhat difficult. If the Jews where indeed deemed to destruction, what difference would it make what the Egyptians will think? Furthermore, if the issue is that the Mitzri’im will consequently doubt the power of Hashem, why is this not a general argument of “what will all the nations say?!” Why the focus on the Egyptians?

Chazal teach “ein mazal l’yisrael”, “mazal does not bind the Jewish people”. In general, there is a significant concept of mazal. People are attributed to a certain astrology based in birth. At happy occasions we say “mazal tov”. How can we understand mazal not wielding control over the Jews?

Parshiyos Va’eira and Bo detail the year-long period of the makkos. The Egyptians were punished with ten plagues, as expressed in the pesukim. Why was it important to have ten makkos, not simply eliminating the Mitzri’im with one strike?

When analyzed, the makkos reveal a progression. The initial plagues indicate the might of Hashem. However, they do not indicate His Total Power. As the makkos proceed, they begin to reveal that not only is He powerful, but rather that He is All-Powerful. There is no strength outside of Hashem. This is capped off with the revelation at the Yam-Suf. A complete clarity of the Total Control of Hashem.

Pharaoh told Moshe that a certain mazal would be greeting them. This would indicate their destruction. Moshe responded unconcerned. Hashem is the One who created and controls the mazalos. He would take care of the Jewish people. When the Jews sinned with the eigel, Moshe argued that in destroying the people, credence would be lent to the claim of the Egyptians. It would indicate that, chas v’shalom, there is independent power wielded by the mazalos. Hashem thus relented, changing the blood-prediction to a later event.

The idea of mazal is as true as anything else in the physical reality. We are born under a certain astrology. This indicates certain things about our essence. However, the Jewish people are not necessarily bound by this forever. Hashem gave us Torah, Tefilla, and the capacity of self-development. We can utilize all of these gifts to overcome any negativities associated with our essential mazal.  The more we are connected to Hashem, the greater our ability to usurp the natural dictation of the mazalos.

People sometimes excuse bad behaviors with saying “that’s just how I am”. This is both selfish and futile. Hashem gave us the great ability to overcome our natural negative tendencies. One who does not, and instead excuses himself, is a detriment to society. Bi’ezras Hashem, we should merit to grow beyond our natural dispositions in all the right ways!

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