ParshatShemot 5777
Parshas Shemos begins with the rapid decline of the status of Bnei Yisroel in Egypt. Initially free, they experience a tax, followed by conscripted labour to Pharaoh, forced servitude to the ordinary citizens of Egypt and finally the horrific decree that all boys born be cast into the Nile. All of this occurs within the mere first perek of the sedroh. Yet despite these harsh conditions from which there is no foreseeable respite, Hashem has already planted the seed of salvation. This is the concept of “hikdim refuoh lemako” – that Hashem provides the “cure” even before the “illness”. For even before the downfall of Bnei Yisroel, Yocheved the daughter of Levi was born. The second perek of the sedroh begins, “וילך איש מבית לוי ויקח את בת לוי” – “and a man of the tribe of Levi went and he married the daughter of Levi”. This is a description of Amrom marrying Yocheved; however the next posuk describes the birth of Moshe, without first mentioning Miriam and Aharon, whom we know were born before Moshe. Moreover, what does the word “Vayelech” – “and he went” in the posuk come to add? Seemingly, the posuk need not have included it.
The Ibn Ezra explains that Bnei Yisroel were so numerous, they lived in a number of cities known collectively as Ramseis. Therefore, Amrom had to go to Yocheved’s city, to marry her.
Rashi, explains, based on a gemoro[1], that this posuk describes the remarriage of Amrom and Yocheved who had previously separated. When Pharaoh decreed that all the Jewish boys be thrown into the Nile, Amrom who was the leader of the generation felt that to have further children now would be futile and so he divorced Yocheved, whereupon all of Bnei Yisroel followed their leader. Miriam turned to her father and pointed out that his decision was harsher than Pharaoh’s decree. Among her arguments were that Pharaoh had only decreed against boys whereas Amrom’s decision also affected the girls. As a result, Amromwent along with (i.e. followed) her advice and remarried Yocheved, whereupon all of Bnei Yisroel remarried their wives.
In line with this, Rav Hirsch posits that the word Vayelech denotes extreme courage and determination, in defying Pharaoh’s decree. Moreover, Amrom and Yocheved already had a son and a daughter (which is a minimum requirement for the mitzvah of peru urevu, according to Beis Hillel[2]).
The Kli Yokor describes how Rashi’s explanation can be learned directly from the posuk. The word “הלך” connotes leaving or separating, and a wife is compared to בית” – a house. Thus the posuk describes the separation followed by the remarriage.
The Chofetz Chayim[3] refers to a similar situation in Nach[4] where King Chizkiyohu refused to have children because he saw that among his descendants would be Menashe who would lead many of Bnei Yisroel to sin through idolatry. However, the Novi Yeshayo advised him that Hashem did not desire him to avoid having descendants because of this. Consequently, we learn from this that it is not up to us to try and understand Hashem’s plan for the future; rather we should all do the best that we can do now and nullify our will and logic before Hashem Who knows the future.
The Baal Haturim compares this posuk to another, “וילך איש מבית לחם יהודה” – “and a man went from Beis Lechem in the area of Yehudoh”. This refers to the story of Rus, which ends with the birth of Dovid Hamelech. Just as there “Vayelech” led to the final redeemer, Moshiach ben Dovid, so too here “Vayelech” led to the initial redeemer, Moshe Rabbeinu.
Once Moshe was 3 months old, Yocheved was no longer able to hide him at home. The Maharil Diskin explains that Yocheved placed Moshe’s basket in the Nile on the opposite side of the reeds to where passers-by would walk. Thus Pharaoh’s daughter, Basyo ended up finding it when she went to bathe in the Nile, whereas her ladies in waiting, who were walking along the Nile on the other side of the reeds, did not see it. Miriam saw that Basyo took pity on Moshe, offered to fetch a Jewish wet-nurse for him, and returned with Yocheved. Basyo in instructing Yocheved uses an unusual word, which also has the root הלך. She says “הליכי את הילד” – “take the child”.
Rav Hirsch explains that this means “enable Mosheto go”, i.e. do everything necessary to remove Moshe from this dangerous place and situation, which Moshe would have surely wanted to do, had he understood and were he able to walk.
Rashi offers an alternative explanation, that Basyo was prophesying, albeit unwittingly. He explains based on a gemoroh[5] that the Aramaic “הא שליכי” means “here is that which belongs to you”. Basyo was unconsciously returning Moshe to Yocheved, his rightful mother.
Thus we see the principle of “hikdim refuoh lemako” clearly, as Moshe grows up and eventually leads Bnei Yisroel out of Egypt. May we all be zocheh to see the hand of Hashem in our lives, to recognise the refuos that He has put in place for any challenges we face, and to understand that we should do our best now and for the rest we can rely on Him.
[1]סוטה:י"ב:א'
[2]יבמות:ס"א:ב'
[3]חפץ חיים על התורה
[4]מלכים ב':כ', ברכות:י':א'
[5]סוטה:י"ב:ב'