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Moshiach in the Parsha - Vaerah


Shmos 6:6-7

Rabeinu Bechaye 6:6
When the Torah describes how the Jews will be freed from Egypt, He uses four words: "V'hotzeisi" (and I will take out), "V'hitzalti" (and I will save), "V'goalti" (and I will redeem), "V'lokachti" (and I will take). Each of these four words also describes one of the four redemptions from the four exiles which our people have suffered. The last exile, which we are in now, is nearly over, and then all four expressions will be fulfilled.
There are also four terms of redemption listed by the prophet Ezekiel (34:13), all applying to the future redemption: "I will take them out (from among the nations) and collect them (from the lands) and bring them (to their land) and feed them (on the mountains of Israel)."



Shmos 9:16

Rabeinu Bechaye
G-d kept the Egyptians alive during the plague of dever (pestilence) so that they would live to witness His greatness, more of which was still to come. The term used in the verse is "I will show you My strength" (kochi). This expression, "My strength," is used instead of other words that could describe G-d's greatness even more, such as, "My power" (gevurah).
This teaches us that in Egypt, G-d used only part of His strength. When the final redemption comes, G-d will show much, much more of His power.



Shmos 6:4

Yalkut Shimoni 6:176
G-d came to Moshe and told him, "And I will also fulfill the promise I made with them, to give them the land of Israel". "Them" refers literally to our forefathers. But if they had already passed away, how could they receive the land of Israel?
From here we learn about Techias Hameysim (Resurrection of the Dead). Even though they are no longer alive, the land will still be given to them because in the days of Moshiach, our forefathers, and all Jews, will come back to life.



Shmos 7:12

Midrash Hagodol 7:12
G-d sent Moshe and Aharon to Pharaoh to urge him to send the Jews out of Egypt. G-d told them that should Pharaoh ask for a sign that it is G-d who is sending them, Moshe should tell Aharon to hit his stick on the ground and it will become a snake.
Moshe and Aharon did as they were commanded, and when Aharon's stick became a snake, Pharaoh ordered that his own magicians do the same. They did so, but then the unexpected happened: Aharon's stick swallowed up all the snakes of the magicians without getting any fatter and without any trace of any other change!
This is a symbol for us of the final redemption, when those who fought against the Jews will be swallowed up without any trace.
This prophecy is written in Isaiah (41:12): "You will search for those who fight you and you will not find them; those who make war with you will become like nothing."



Shmos 8:19

Toldos Yitzchok quoted in Torah Shleimah 8:76
When Moshe and Aharon told Pharaoh to let the Jews go out of Egypt, they first warned him. Pharaoh refused to listen and so the plague of blood began. Pharaoh relented when he could not bear the plague any longer. But as soon as the plague was removed, he went back on his word to let the Jews leave and became stubborn once again. And so it went with the plagues of frogs and lice, but Pharaoh remained stubborn.
Before the plague of wild animals took place, Moshe repeated G-d's warning and added that it will strike only the Egyptians and not the Jews: "I will put a separation between My nation and yours". The word "separation", p'dus, which also means redemption, is missing one letter, a "vav". This teaches us that the redemption from Egypt was not complete and that more enslavement would happen later.
The complete redemption will come with the coming of Moshiach. When referring to this special time the Torah says, "He has sent a p'dus to His nation" (Psalms 111:9). This time the word p'dus is complete with the letter "vav", because the final redemption through Moshiach will be complete forever.



Shmos 9:33

Yalkut Shimoni 9:186
The seventh plague, hail, was hitting hard and Pharaoh begged Moshe to pray for the thunder and hail to stop because it was too destructive. He admitted that G-d was Righteous and that he and the Egyptians were wicked. Moshe prayed for the hail to stop and it did. The hail that hadn't yet fallen was collected in the heavens to be used in the future during the war of Gog and Magog, which is the war before the final redemption.  



Parshas Vaera and Bo

Tanchuma Bo 4
Just as G-d struck the Egyptians with 10 plagues, so too He will strike the enemies of the Jewish people at the time of the Redemption:
BLOOD - "I will put wonders in the heavens and earth: blood, fire and pillars of smoke. The sun will become dark and the moon will become blood before the coming of G-d's great, fearful day." (Yoel 3:3-4)
FROGS - In Egypt, the plague of frogs was most troublesome because of the loud noises they made. At the time of Redemption, there will also be a great noise: "A tumultuous Voice from the city (Jerusalem); a Voice from the Holy Temple," (Isaiah 66:6) to stike fear into the hearts of the enemies of the Jewish people.
LICE, WILD ANIMALS - In Egypt, the ground was struck and it turned into lice. Afterwards, the land was filled with different sorts of wild animals.
In the days of Moshiach, the Babylonian enemies of the Jewish people will have their land struck, made desolate, and inhabited by different species of birds; "ka'as, kipod, yanshuf and oreiv" (Isaiah 34:9, 11. Rashi).
PESTILENCE, HAIL - Just as Egypt was struck by pestilence and hail, so too, G-d will judge the nations, "with pestilence and blood, torrential rain and shining hailstones" (Ezekiel 38:22. Rashi).

BOILS - Just as the Egyptians were struck with boils, so too, "All the nations who encamp against Jerusalem, their flesh and limbs will rot, their eyes will rot in their sockets, their tongues will rot in their mouths" (Zecharia 14:12, Rashi).

GRASSHOPPERS - In Egypt, the grasshoppers covered the entire land; so too, when G-d will slay the enemies of the Jewish people, "This is what G-d says: tell all flying, winged creatures and all animals of the field, `Gather together and surround all those I have slain in the great massacre on the mountains of Israel" (Ezekiel 39:17).
DARKNESS - Just as there was a plague of darkness in Egypt, so too, "The sun will become dark ... before the coming of G-d's great, fearful day" (Yoel 3:4) and, "Darkness will cover the earth and a thick cloud the nations, but G-d will shine upon you" (Isaiah 60:2).
FIRSTBORN - The final plague was against the firstborn, who were the leaders in Egypt. At the time of redemption, G-d will take revenge against, "All the kings of the north (Babylon) and of Tzidon" (Ezekiel 32:30. Radak).


* * *

"I shall take you out from under the burdens of Egypt, and I shall deliver you from their slavery, and I shall redeem you with an outstretched arm and with great judgments, and I shall take you to Myself as a nation.. And I shall bring you to the land.." (Va'eira 6:6-8)

These verses cite five expressions of redemption.
The first four relate to the Egyptian exile and the three exiles following thereafter, including the present one.
The fifth - "I shall bring you.." - relates to an additional, second level of ascent that will follow the initial redemption by Moshiach.
The very fact that this fifth expression, too, is mentioned in context of the redemption from Egypt, indicates that all the aspects of the Messianic redemption, including its highest stages, started already with the exodus from Egypt.
The Rebbe Raytaz (Sixt Rebbe of Lubavitch) was wont to say of this, that ever since the exodus from Egypt we are on our way to the  Messianic redemption.
From the very moment that the Almighty promised "I shall bring you to the land..," that promise came into effect. G-d, of course, is always in full control and "Who will say to Him 'What do You do?' " (Job 9:12) Thus it would seem that for as long as the promise is not actualized in reality, one cannot say that it has been achieved.
In truth, however, it is an established principle of the Torah that G-d revokes and nullifies only decrees about impending evil, but He never repents of good decrees : "Shall He say something and not do it, or speak and not fulfill it?" (Bamidbar 23:19) The Divine promise of "I shall bring you.." is a favorable edict and, therefore, not subject to revocation.
To be sure, one cannot apply concepts like "compulsion" and "restriction" to G-d, and everything remains forever subject to His Will.
Even so, by virtue of the fact that it is the Divine Will never to revoke or nullify something good, this becomes an inevitable principle.
This principle applies to G-d only because He Himself wills it that way, thus altogether voluntary on His part. As far as the "good event" is concerned, however, it is inevitable because it is irrevocable.
There are, then, practical implications to the five expressions of redemption in our parshah:
The Messianic redemption, including its highest levels, is already inherent even now - indeed, ever since the exodus - except that it still needs to become manifest in our physical reality.
Consciousness and realization of this fact makes it so much easier to overcome all and any impediments and obstructions in this world in general, in the era of the galut in particular, and especially so nowadays, at the very end of the galut, when we are on the threshold of the Messianic age and Moshiach is about to come.


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