Part I
Parshas Shemos introduces a new element between Am
Yisroel and Mitzrayim: the latter's deep-seated hatred
towards Am Yisroel.
This hatred is peculiar in the lack of a reason behind it.
Normally, hatred between nations develops as a result of a
dispute over sustenance, economics, political control, or
something like that, that leads to an outbreak of fighting
and hatred. Yet the Egyptians' hatred was different. It
developed organically and with no apparent cause.
Similarly all forms of hatred by the nations of the world
towards Am Yisroel have no rhyme or reason. Although
explanations are invariably proffered, they are really
excuses more than reasons; either they are too rich or too
poor, too cloistered or too integrated, and so on. This
phenomenon is so deeply ingrained in the human race that
Chazal used particularly strong language in referring to the
nations' loathing: "Said R' Shimon Bar Yochai, `The halochoh
is that Eisov is known to hate Yaakov "(see Rashi on
Bereishis 33:4). The early commentators explained that
R' Shimon Bar Yochai chose the word "halochoh" to demonstrate
that this is the way it was and this is the way it always
will be. It is a rule of thumb permanently imprinted in
humanity, just as halochoh will remain permanent until the
Redeemer arrives.
*
In Tehillim, Dovid Hamelech writes, ". . .
Therefore Hashem changed the Egyptians' hearts to hate His
people, to seek means of harming His servants"(105:25).
This entire chapter deals with Hashem's acts of kindness
towards Am Yisroel during the descent to Egypt and
then in the Egyptian exile. He opens with the words," Give
praise to Hashem, call upon His Name, make his wonders known
among the nations," and continues, "He did not allow
anyone to exploit them, and tormented kings for their sake .
. . He sent before them a man, as a slave Yosef was sold . .
. He placed him master over the house and ruler over all his
property." Towards the end of the chapter he continues
describing Hashem's acts of kindness. "They performed His
signs among them and wonders in the land of Chom . . . He
turned their waters into blood . . ."
The positioning of Verse 25 is quite surprising, for at first
glance this does not seem beneficial for Am Yisroel at
all and certainly does not belong in the middle of a list of
Hashem's "wonders" performed for His people. Also the verse
offers no explanation for the reason behind this hatred,
noting only that Hashem caused it.
Nonetheless the verse indicates that this animosity is a
special form of Hashgocho protis for the sake of Am
Yisroel (of course everything Hashem does is for the
best, but the point here is that even from a limited human
perspective, men of flesh and blood can perceive how Hashem
helps Bnei Yisroel) and has a beneficial effect, just
as all other events involving Mitzrayim were for the best
(see Beis Halevi on Parshas Shemos).
*
Perhaps another saying by Chazal stems from the same idea:
"The hatred amei ho'oretz feel towards a talmid
chochom is worse than the hatred of idol worshipers
towards Israel "(Pesochim 49b). In fact the
estrangement that separates an am ho'oretz from a
talmid chochom is greater than the gap separating the
nations of the world from Am Yisroel. For us to make
such an assertion would be inappropriate, but once Chazal
established it to be true we can assume that this too is
"halochoh," and we must try to understand the root and
purpose of this hatred.
*
During the current period, when hearts are more responsive to
kiruv, activists often compromise their standards to
interact with Jews who are not yet keeping Torah and mitzvos,
relying on numerous leniencies to help draw the latter closer
to Yiddishkeit. For example, saying divrei
Torah before a married woman's uncovered hair is
prohibited, but the Chazon Ish, extrapolating from statements
by Rabbeinu Yonah, ruled that if many people could derive
benefit from divrei kiruv and mussar, one may
speak before women whose hair is uncovered. Today many
kiruv activities rely on this hetter, when
necessary, in dealing with the masses.
Yet Chazal speak of a very different attitude. According to
the gemora (Chagigah 18b) clothes belonging to an
am ho'oretz are considered midras (an object
that renders someone impure upon contact) for talmidei
chachomim. Various Rishonim and Acharonim claim that when
talmidei chachomim began to distance themselves from
amei aratzim (such as considering them tomei),
the latter began to despise the former for what appeared to
them arrogance.
Did certain stringencies develop in order to distance
talmidei chachomim from the rest of Am Yisroel?
Was this a reason for feelings of aversion to evolve?
Some people mistakenly believe Chassidism was formed as a
mass movement to bring talmidei chachomim and amei
aratzim closer together. According to this notion, high
scholarly aspirations are bound to wreak havoc and create
rifts among the people, while bringing Jews together, even
through aggressive, outside efforts is an act of building
Am Yisroel! Such a notion is inconceivable and simply
wrong. But why were efforts not made to break down the
barriers separating people?
*
If the Jews do not make kiddush, Rav E. Wasserman
Hy'd was famous for saying, the goyim will make
havdoloh. By this he meant that if Jews do not
distance themselves from the goyim, the goyim
will do it for them.
This phenomenon was particularly manifest during the Nazi
period: among the first decrees issued when the Nazis came to
power was a prohibition against mixed marriages! But rather
than recognizing and heeding Hashem's command to preserve
their kedushoh, Am Yisroel perceived this as racism;
rather than taking advantage of the opportunity to elevate
and sanctify themselves, the Jews came out in protest against
this instance of blatant discrimination.
Even earlier, the German government declared a ban against
opening Jewish stores on Shabbos. And similarly, instead of
heeding the command to keep the Shabbos, they saw it as an
economic blow, missing another gentle pat Hakodosh Boruch
Hu gave them to wake up before it was too late.
The Germans' intention, of course, was to impose restrictions
on Am Yisroel, but the root cause from the Heavens was
to signal to the Jewish people how they rectify their
situation. Had they realized this they would have started
building themselves, and perhaps all of the horrific events
that demolished Am Yisroel would have never taken
place. The Germans also forbade the Jews from gathering in
botei knesses, and yet again instead of listening to
Hashem telling them where a Jew belongs, they resented not
being able to hold concerts there (see responsum in
Seridei Eish). Thus all of these decrees were really
for the good, because they encouraged separation between the
Jews and the Germans, but when the wakeup signs did not
avail, Hashem introduced a different kind of separation
— through blood and fire and pillars of smoke,
Rachmono litzlan.
*
The same pattern of events occurred in Mitzrayim. Am
Yisroel began to draw close to the Egyptians and in order
to conceal distinctions, the Jews stretched their foreskin
(orloh) and went to their vaudeville houses and
theaters. Instead of growing closer to the hosts through
these activities, the Egyptians began to hate Bnei
Yisroel. When Am Yisroel failed to wake up to the
situation, they were enslaved in order to detach them from
the general population: " . . . Therefore Hashem changed the
Egyptians' hearts to hate His people, to seek means of
harming his servants." This was a form of kindness by the
Creator, Who guards over His nation. Even in human terms and
even during slavery this could be seen as a beneficial act
through the recognition that kol man de'ovid Rachmono
letav Hu de'ovid.
End of Part I
Rav Yaakov Horowitz is rosh yeshivas Ofakim. This essay is
reprinted from Doleh Umashkeh.
