An excerpt from Hegyonei Mussar, edited by the author's son, Rav Avrohom Moshe Bruk. It was first published on Pesach 1995.
Bnei Yisroel were greatly respected by the Egyptians when they first descended to Egypt, at the time that Yosef was Pharaoh's viceroy. How did their status change so remarkably? How did they lose their prominent status to become a people of slaves engaging in arduous, menial labor?
"[Pharaoh] said to his people: `Behold, the nation of Bnei Yisroel are more numerous and mightier than we. Let us deal wisely with them. . . and they will go up from the land. . . They [the Egyptians] appointed taskmasters over them to afflict them. . . and they [bnei Yisroel] built treasure cities for Pharaoh. . . and they embittered their lives with hard work . . .. (Shemos 1:9-13).
The Seforno explains that the Egyptians wanted to deal "wisely" with them "by indirectly confronting them." By doing so bnei Yisroel would leave Egypt "by themselves, without our forcibly exiling them while lacking a clear reason, which would disgrace us before our enemies." By setting taskmasters to afflict the Jews, "they will agree to leave for another land." The treasure cities were then built by Bnei Yisroel, "who agreed to build them as a way of paying the tax. When the Egyptians saw them disgracing themselves to such a lowly level, they then enslaved them." The lives of the Jews were embittered with hard labor, "while they continued to sin in beliefs and deeds. . . and in this way their oppressors afflicted them."
The Seforno, our venerable commentator of Chumash, has revealed to us a remarkable secret! Pharaoh the rosho's initial plan was merely to cause the Jews to pick themselves up and leave Egypt en mass. For this reason Pharaoh appointed taskmasters to afflict the Jews, so that they would readily agree to emigrate to another land.
But Pharaoh and his people lacked the courage to demand from the Jews to build Pithom and Raamses for them. They were convinced that such work was not fitting the Jews' dignity — the children of Avrohom, Yitzchok, and Yaakov. All that they requested was the payment of monetary taxes! So if Klal Yisroel had retained their self-esteem and not humbled themselves, they would never have had to experience their later misfortunes.
However, instead of paying the taxes and then leaving Egypt out of disgust, they disgraced themselves by choosing to build the treasure cities instead. The Egyptians saw that they did not have to cater to the dignity of the children of Avrohom, Yitzchok, and Yaakov, and so they enslaved them for real, to build "with mortar and bricks and all types of work in the field."
The Seforno (v. 13) adds, "according to the degree they continued to sin, so did they lose ways of freeing themselves, and their plight became worse." Their decision to build cities was a terrible disgrace for them and was considered a tremendous sin.
The Ramban (v. 10) explains this episode in a similar, but somewhat different vein. He writes that Pharaoh and his wise advisors did not wish to physically fight the Jews. Such an act, committed without good reason, would have been a grave betrayal to a people who originally came to Egypt because of the first king's command. The Egyptian people themselves would never have allowed Pharaoh to do such an injustice.
Due to our great sins, we have seen during our lifetime that Hitler, the oppressor of the Jews, annihilated some six million of our brethren with strange and cruel deaths, even though the entire world knew about this atrocity. The nations of the world did not even protest. We see that the human race has morally deteriorated to a level much lower than that of the Egyptians who lived under Pharaoh's rule.
The advisors decided to deal with bnei Yisroel in such a cunning way that they would not realize that the basis for Pharaoh's acts was his hatred of the Jews. Pharaoh decided to tax the Jews heavily. Taxation is an accepted act, in which a king demands set sums from the inhabitants of his land.
This particular tax required that some of the Jews work for the king for a limited time, under Egyptian ministers. At the end of their work they could return home. After the Egyptians saw that the Jews could bear the work and were not harmed by it, they started enslaving them.
The Ramban's commentary differs from that of the Seforno in that the Seforno sees the objective of the tax as causing the Jews to leave Egypt, while the Ramban sees it as part of Pharaoh's overall plan to enslave the Jews.
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How the Jews acted in Egypt is exceptionally instructive; it actually concerns every Jew. Torah scholars who are daily confronted with challenges and tests must, more than others, behave with self- esteem; they must realize the essential high level of a ben Torah.
A Torah scholar should not disgrace himself by choosing solutions to his problems not befitting his particular status. "This is the way of the yetzer hora — today he tells one, `Do this' and tomorrow, `Do this,' until he tells him to worship idols" (Shabbos 105b). If the ben Torah strengthens himself and from the outset stands unwavering, he will be successful throughout this battle.
This insight into every Jew's need for self-esteem is explicitly mentioned by our Sages, although in a slightly different way. The Midrash Tanchuma Yoshon writes: "Pharaoh gathered all the Jews. He said to them: `I am asking you to do me a favor.' Pharaoh acted cunningly and said he would give ten silver coins each day to anyone who could make ten bricks a day; one who made nine would receive nine silver coins. The Jews were enticed by the monetary gains and on the first day they produced many bricks. The Egyptians noted that so-and-so made such an amount. Pharaoh afterward said: `Such an amount you should hand over to me daily.' Whoever did not accomplish what he did on the first day was beaten by the taskmasters.
However, the tribe of Levi were aware of the deceitful plan of Pharaoh and claimed from the first that they were sick. One said that his hand hurts, while another said that his feet hurt. They refused to work even for pay, so therefore the Egyptians did not subject them afterward" (Yalkut, ibid.).
We see that the tribe of Levi, who did not let themselves be cajoled by Pharaoh [Chazal say that they refused to work since they knew that in the future they will carry the Aron], and did not disgrace themselves, remained free people the entire time in Egypt.
Not Feelings Other's Sorrows
The tribe of Levi have been criticized for not being concerned about the rest of klal Yisroel; they did not feel their brethren's sorrow. "HaKodosh Boruch Hu criticized the tribe of Levi for not immersing themselves in the sorrow of am Yisroel, just as the Divine presence was also in distress: `I am with him in his distress.'"
"Hashem ignored all other trees and revealed Himself to Moshe in a bush. He said: `Since My children are in sorrow, so I am also sorrowful.'"
"The tribe of Levi were not awarded land as their brothers were, because they did feel the sorrow of bnei Yisroel" (Torah Shleima)
The Ramban explains why Levi was the smallest tribe (Bamidbar 3:14): because they were not oppressed in Egypt, they were therefore not included in the blessing of "they will multiply and burst forth," nor in the blessing of "And the nation was abundant and became very mighty."
After reflecting over this, we realize to what an extreme degree man must help others and feel their sorrows. We must try to help our fellow Jew on all occasions and in every possible way. Besides physically helping, we are also required to pray and beseech Hashem for our fellow Jew's benefit.
Some commentaries explain that since the Levites were aware of Pharaoh's deceitful plan, and knew how to save themselves from being enslaved, they should have revealed this to their brethren. Why did they not fulfill, "And you shall love your friend like yourself" (Vayikra 19:18)? For separating themselves from the other tribes they were punished by not receiving land like the other tribes.
"When the community is in distress one should not say that he will go home, eat and drink, and consider only his own peaceful situation. If, all the same, he does act like that, the posuk refers to him thus: `Behold, here is joy and gladness, slaying oxen and killing sheep, eating meat, and drinking wine . . .' (Yeshaya 22:13).
And what does the following posuk (v. 14) write? `And it was revealed in My ears, said Hashem Tzevokos, that surely this sin will not be atoned until you die.' A person should be concerned with the sorrows of the community just as Moshe Rabbenu was. . . (Taanis 11a).
This statement of Chazal's astounds all who contemplate it. Chazal wrote simply: "he will go come, eat and drink," without explaining what sort of meal was eaten. It is definitely possible that it was no more than a meal of coarse bread with salt and a little water. If so, what is the great sin in doing so?
However, if by eating this meager meal he declares that he "considers only his own peaceful situation," if he acts today as he did yesterday, if he has not changed whatsoever, if he does not attempt to join in the community's sorrow, then Chazal compare him to those people who make joyous parties of eating meat and drinking wine, "slaying oxen and killing sheep." Although apparently this man was nowhere near doing such things, the main criticism against him remains nevertheless. How can one eat peacefully while the community is afflicted with sorrows? This demanding criticism is aimed directly at such a person.
Just as the servitude and exile in Egypt came because of a minor decline in their character — from their level in the beginning of the Egyptian exile, as cited above — so the redemption and exodus from Egypt came through Moshe being aroused to realize their pitiful situation. "And the angel of Hashem appeared to him [Moshe Rabbenu] in the flame of fire within the bush. And Moshe said, `I will turn and see'" (Shemos 3:3). The Seforno explains that Moshe's turning to see was "to reflect about it." It was not mere curiosity that aroused Moshe to approach the bush; it was a spiritual arousal; it was an internal desire to reflect about the occurrence.
Therefore, "And Elokim called out to him from the bush" — to tell him, as Chazal write, "One who comes to purify himself is helped," as the posuk says, "Moshe went up to Hashem and Hashem called him from the mountain" (Seforno).
The entire Divine Assistance that caused the uplifting of Moshe Rabbenu's spiritual level (he was at that moment chosen to be the redeemer of the Jews), came through his "opening a hole like a needle's eye" and his reflecting.
Hashem Tests Tzadikim by Minor Deeds
"And Moshe was a shepherd" (Shemos 3:1). Hashem tests the tzadikim by how they act in seemingly minor matters — "Hashem tests the tzaddik" (Tehillim 11:5).
"Moshe led his father-in-law Yisro's sheep into the desert to distance them from grazing in fields that were not his. Once a kid ran off, and Moshe ran after him. When the kid reached a pond it stopped to drink. After Moshe caught up with him, he said: `I did not know that you were running because you were thirsty. Now you are tired because of running.' He put the kid on his shoulder and walked back with him. HaKodosh Boruch Hu said: `Since you have pity when leading man's sheep, you will lead My sheep, bnei Yisroel.'
"Dovid was tested through sheep, and was found to be a fine shepherd, as the posuk says, `He took him from the sheepfolds' (Tehillim 78:70). What is meant by `sheepfolds' — michle'os tzon? The word is related to the similar "the rain stopped (vayikolei)" (Bereishis 8:2).
Dovid would stop the bigger sheep from grazing because of the smaller ones. He would first take out the small sheep so that they could eat the tender young grass. Only afterward he would take out the older ones, so that they would pasture on the tougher grass, and finally Dovid would take out the older sheep who would eat the tough, full-grown grass. HaKodosh Boruch Hu said: `One who knows how to pasture the sheep according to the strength of each should come and pasture My people.' This is what the posuk refers to when it says, `After following the kids, he was brought to pasture Yaakov, his people'" (Tehillim 78:71, Shemos Rabbah 2:2).
Only a person who has achieved perfection in spiritual levels, in wisdom, and good character traits can be a leader of Klal Yisroel (see Rambam, Hilchos Melachim 2-3). He must be flawless in controlling his strengths, both positive and negative, and use each trait in its proper place (see Madreigas HoAdom, chapter Beirur HaMidos). Just as cruelty is a bad trait, so is misplaced mercy, which brings destruction in its wake: "Whoever has mercy on the cruel, will eventually be cruel to the merciful" (Midrash Shmuel).
"A leader must be able to act according to each person's nature. Nevertheless, a leader must be firm not to fear anything, and to rebuke others for each iniquity. And so we find with Yaakov Ovinu, that when he came to Choron and met the shepherds he called them brothers — `My brothers, from where do you come?' But at that same moment he also rebuked them: `Behold the day is still full. . ." (Bereishis 29:2) — "If you are day workers you have not completed your day's work, and if the animals are yours, still it is not the time to bring in the sheep" (Midrash). The Seforno writes that "the tzaddik despises iniquity in others too, as is said `The abomination of the righteous is an unjust man' (Mishlei 29:27)."
And, "if a talmid chochom is loved by people living in the city it is not because of his great level, but because he does not rebuke them in spiritual matters" (Kesuvos 105b).
It is said in the name of R' Yisroel Salanter zt'l: "If the rav of a city has not made up his mind that he will not concede the least halocho of the Torah even if he is chased out of town, then not only is he not fit to be a rav, he is also not a complete Jew. And if in the end they chase him out of town anyway, it only proves that he is not a mentsch."
If so, leading the community is not at all a small chore. It necessitates great cleverness and wisdom. Above all true yiras Shomayim and acting with chesed and mercy to each person is needed. If someone possesses all these qualities then all will recognize that he is interested only in the community's benefit.
Hashem tested the tzadikim to see if they possessed these qualities before raising them up to greatness. He tested Moshe Rabbenu to see if he had the trait of mercy, even for a kid goat. Moshe showed this when he apologized that he did not know the kid was thirsty, and when, after observing that the kid must be tired, he carried it on his shoulders. Moshe also distanced himself from theft by bringing the sheep into the desert far away from other people's fields. He made sure that they would have enough food and water, but was careful not to take these things from others.
HaKodosh Boruch Hu tested Dovid Hamelech with the sheepfolds — the michlo'os. It is difficult to prevent the older sheep from pushing their way to be the first to eat the softer grass. One needs understanding and leadership capabilities to determine the right time and benefit for each kind of sheep.
And when they were found to be loyal, Hashem chose them to lead and pasture bnei Yisroel.
HaRav Ben Zion Bruk, zt'l, was rosh yeshivas Beis Yosef — Novardok, Yerushalayim
