Likkutei Sichos Volume 21 Vaera PDF

BH Likkutei Sichos Volume 21 | Vaera | Sichah 2 Fear the Frog General Editor: Rabbi Eliezer Robbins | Senior Editor: Rabbi Lazer Danzinger Content Editor: Rabbi Zalmy Avt...

BH Likkutei Sichos Volume 21 | Vaera | Sichah 2 Fear the Frog General Editor: Rabbi Eliezer Robbins | Senior Editor: Rabbi Lazer Danzinger Content Editor: Rabbi Zalmy Avtzon Translated by Rabbi Shmuel Kesselman © Copyright by Sichos In English 2025 ○ 5785 A note on the translation: Rounded and square brackets reflect their use in the original sichah; curly brackets are interpolations of the translator or editor. The footnotes in curly brackets are those of the translator or editors and do not correspond to the footnotes in the original. Words in bold type are italicized in the original text. Considerable effort has been made to ensure the accuracy of the translation while maintaining its clarity. However, as in all translations, inadvertent errors may occur. Your feedback is appreciated — please send it to [email protected] Volume 21 | Vaera | Sichah 2​ ​ ​ ​ ​ projectlikkuteisichos.org — page 1  1. FROG EMISSARIES On the verse,1 “Hashem said to Moshe, ‘Come to Pharaoh and say to him: …. For if you refuse to send out, behold, I shall smite your entire border with frogs,’” the Midrash says:2 This is the meaning of what is written “Veyisron {‫ } ְוי ִתְ רֹון‬of land is bakol {‫}ּבַּכ ֹל‬.” 3 The Midrash then brings the view of Rabbi Acha bar Chanina: Even things that you perceive in the world to be superfluous {‫} ְמי ֻּתָ ִרים‬, such as snakes and scorpions, they, too, were part of {‫ } ִּב ְכלַל‬the world’s creation. Hashem said to the prophets, “What are you thinking? If you do not accept My mission, do I not have an alternative emissary?” {Thus, the verse can be expounded as follows:} “Veyisron of land is bakol.” {These words suggest that} Hashem states, “I execute My mission even through a snake, even through a scorpion, or even through a frog.4 Know that this is so, for if it were not for the hornet, how would the Holy One have exacted punishment from the Amorites? And if it were not for the frog, how would He have exacted punishment from the Egyptians? Thus, it is written, ‘Behold, I shall smite.’” We must clarify: How can the Midrash say, “If it were not for the frog, how would He have punished the Egyptians?” Frogs were only one of the ten plagues! We can understand why this idea applies to the hornet; it was the first entity to drive away the Amorites (Canaanites) and struck them with great force. As our Sages say,5 “The hornet did not cross the Jordan River,” but “it would strike the Amorites in their eyes, inject poison into them, and they would die.”6 However, the plague of frogs was not the first plague to be inflicted upon Egypt. The first plague was blood, which was more severe and devastating than the plague of frogs. The Nile and its waters were crucial for drinking and the sustenance and livelihood of the entire land of Egypt. Additionally, there were eight more plagues through which Hashem punished the Egyptians, culminating in the final one that led to the exodus from Egypt — the plague of the firstborn. Moreover, the ultimate retribution was at the splitting of the Red Sea, when “not one of them remained.”7 1 Shemos 7:26-27. 2 Shemos Rabbah, ch. 10, sec. 1. 3 Koheles 5:8. {In the simple sense, this verse is translated, “And the advantage of land surpasses everything.”} 4 {According to this Midrash, the word bakol in the verse is understood to suggest that Hashem enlists all of Hashem’s creatures.} 5 See Sotah 36a. 6 Rashi on Shemos, 23:28; see Sotah 36a; Radak on Yehoshua 24:12.. 7 Shemos 14:28. Volume 21 | Vaera | Sichah 2​ ​ ​ ​ ​ projectlikkuteisichos.org — page 2  So how can we say, “If it were not for the frog, how would He have exacted punishment from the Egyptians?” Furthermore, we must clarify this thought: Regarding Hashem, how is it conceivable to say, “If it were not for the frog, how would He have exacted punishment from the Egyptians”? {Concerning Hashem’s omnipotence, it says,} “Hashem has many emissaries”;8 “Is anything beyond Hashem”9 that prevents Him from carrying out His will? 2. RABBI ACHA Before recording the above teaching, the Midrash says: Our Rabbis said: What is meant by “Veyisron of land is bakol”? Even things that you perceive in the world to be superfluous, such as flies, fleas, and gnats, were included in the creation of the world…. Understood simply, it seems that the difference between the views of “our Rabbis” and Rabbi Acha, including the two particulars in Rav Acha’s opinion itself — “Even things that… are superfluous…” and “I make My mission happen…”10 — can be understood as follows: The clause, “included in the creation of the world,” means not only that Hashem created them and they did not emerge into being by themselves,11 but that humanity derives benefit from their creation. Our Rabbis say that even things like flies, fleas, and gnats, which seem to be superfluous, actually benefit the world and are aligned with the principle expressed in the teaching that regarding “everything Hashem created in His world, He created nothing in vain.”12 The Gemara demonstrates this truth by citing medicinal benefits obtained from flies, gnats, and similar creatures. Rabbi Acha adds that even things that appear superfluous because of their harmful nature ultimately benefit humanity. Often, these things protect a person from more dangerous outcomes.13 8 See Tanya, Iggeres Hakodesh, ch. 25. 9 Bereishis 18:14. 10 See Yefei Toar (HaShalem) on Bereishis Rabbah, ch. 10, sec. 7; Yefei Toar on Vayikra Rabbah, ch. 22, sec. 3, and Koheles Rabbah, ch. 5 sec. 8 (4); Radal on Shemos Rabbah, ch. 10, sec. 1; see also Maharzu’s commentary, ad loc; et al. 11 See the commentary of Toldos Noach on Shemos Rabbah, ch. 10, sec. 1. 12 Shabbos 77b. 13 See Shabbos 77b: There are five dreads {i.e., dreads that the weak cast over the mighty}.... Volume 21 | Vaera | Sichah 2​ ​ ​ ​ ​ projectlikkuteisichos.org — page 3  Then, Rabbi Acha added that harmful creatures have an even more significant benefit: Through them, Hashem may carry out his plan (to punish the wicked). But on this basis, we need to clarify: a) Since the primary novelty introduced by Rabbi Acha is that even harmful creatures were part of the world’s creation and through them, Hashem carries out His will, (a) why does he add frogs, which are not all that noxious (certainly not to the same degree as snakes and scorpions)? Moreover, (b) his wording indicates that the creation of frogs introduces a more significant novelty than snakes and scorpions: “and even through a frog.” And (c) the proof he cites — “know that this is so” — is specifically regarding (the hornet and) the frog. He does not bring evidence regarding snakes and scorpions (as found in other midrashim that quote this statement of Rabbi Acha).14 b) What is the commonality between the missions assigned to prophets and those given to the snake, etc., or frog? Hashem dispatches these harmful creatures on missions to punish evildoers. In contrast, the prophets were sent by Hashem on moralistic missions (not punitive ones). As it says, He revealed his words15 through “His servants, the prophets.”16 So how, then, do we understand Hashem’s admonition to the prophets, “If you do not accept My mission… I execute My mission even through a snake… or even through a frog”? 3. PUNISHING FOR A REASON We proffer the following explanation: The purpose of the plagues inflicted on Pharaoh and Egypt was not merely punitive but remedial, as the verse states, “Egypt shall know that I am Hashem.”17 The purpose was to reveal, in Egypt, G-dliness, the level of Havayah;18 this was achieved through the plagues breaking Egypt.19 14 See Yefeh Toar commenting on Shemos Rabbah, ibid. 15 For this reason, the prophet is called “Navi,” {utterer} in Hebrew (see Rashi on Shemos 7:1, and elsewhere); see Mishneh Torah, “Hilchos Yesodei HaTorah,” ch. 7, par. 7; Tanya, “Shaar Hayichud VeHaemunah,” ch. 2; et al. 16 Amos 3:7. 17 Shemos 7:5. 18 {Hashem’s four letter name, also known as the Tetragrammaton. Havayah represents G-dliness itself, which transcends worlds, opposed to Elokim, which represents the level of G-dliness that is limited and enclothed within this world (nature).} 19 See Torah Or, “Vaera,” 57a; Or HaTorah, “Vaera” (Shemos, vol. 7), p. 2606 ff.; et al. Volume 21 | Vaera | Sichah 2​ ​ ​ ​ ​ projectlikkuteisichos.org — page 4  Since the kelipah20 (spiritual impurity) of Pharaoh and the Egyptians was distinct from other kelipos, Egypt’s (main) punishment was delivered by frogs, as will be explained. 4. DEGREES OF ATHEISM Among the nations of the world, three general forms of heresy are prevalent, one worse than the other: a) One form is exhibited by heretics who deny (only) Hashem’s unity21 but acknowledge Him as Supreme.22 Since they understand Hashem is their life force and enlivens them, they do not spurn Him. An example of such a proponent would be Bilaam, who conceded,23 “I cannot transgress the word of Hashem.” b) Another form is exhibited by heretics who acknowledge the existence of a supreme G-d but deny that existential reality and the creation of everything depend on Him. An example of such a proponent would be Pharaoh, who boasted,24 “The river is mine, and I made myself.” He claimed to be self-created. [The admission that Hashem is the supreme deity is only in the sense that these proponents admit to the existence of a higher and greater power than themselves. However, they view their existence as autonomous.]25 c) Another form is exhibited by heretics who completely renounce G-d’s existence. Sancheiriv personified such a proponent and “blasphemed and reviled to the extreme.” He repudiated the existence of the living G-d, alleging, “He is not the G-d of gods.”26 20 {Lit., “a shell” or “a peel”; refers to a husk that conceals, and thus opposes G-dliness, Kelipah is often used to refer to evil or impurity. (See Tanya, “Likkutei Amarim,” ch. 7; Likkutei Sichos, vol. 5, p. 67 and fns.; Likkutei Sichos, vol. 7, p. 22 fn. 20; Likkutei Sichos, vol. 14, pp. 160-1, sec. 6.)} 21 See Tanya, “Likkutei Amarim,” end of ch. 22 (p. 28a); ch. 24 (pp. 29b ff.). The three forms discussed below can also be understood from the explorations in Maamar “Taar HaSechirah” (Or HaTorah, “Nach,” vol. 2) ch. 1 (p. 767 ff.) and ch. 8 (p. 780 ff). 22 {In the literal original,“the G-d of gods.”} Menachos 110a. 23 Tanya, “Likkutei Amarim,” ch. 24 (pp. 29b ff.). 24 Yechezkel 29:3. 25 Like the analogy brought in the Maamar “Taar HaSechirah,” op cit. (p. 781) of a servant who rebels against his master, etc., who, despite his rebellion, still knows and acknowledges that he is a servant and that this is his master and king. However, he simply does not wish to submit to him. After all, this servant wasn’t conceived by his master but had different parents. He only became a servant by some turn of events. 26 Maamar “Taar HaSechirah,” loc cit.; see also Derech Mitzvosecha, 62b. Volume 21 | Vaera | Sichah 2​ ​ ​ ​ ​ projectlikkuteisichos.org — page 5  5. PHARAOH IS THE WORST Seemingly, the third form of heresy is the worst because those with this outlook completely deny G-dliness. Nonetheless, the heretical view expressed by the narcissistic assertion that “the river is mine, and I made myself” still has a more significant flaw than the third type. The explanation is as follows: Exponents of the first form— those who acknowledge Hashem as “the G-d of gods” — appreciate that Hashem is their life force and existence, so they do not transgress His will. They acknowledge the existence of G-dliness. Even exponents of the third form demonstrate that G-dliness affects them by opposing and denying Hashem’s existence. For this reason, they are antagonistic to G-dliness and repudiate His existence. Therefore, by means of their fierce opposition and denial, we know that G-dliness exists and reaches even their low, low place. But Pharaoh, who personified an exponent of the second form of heresy, declaring, “The river is mine, and I made myself,” asserts that he is self-existent. Consequently, his existence does not lead others to see Hashem’s existence because his acknowledgment of Hashem as the “G-d of gods” is utterly irrelevant to him (as discussed above). His existence is entirely autonomous — “I made myself.” He believes himself to be an “entity” and completely self-reliant. Thus, his existence does not indicate any connection or relationship at all with G-dliness (not even a contradictory or oppositional relationship). 6. GETTING INTO CREATURES Just as these three forms of heresy are found among the nations of the world regarding the existence of Hashem, analogous responses can also be found among the creations of this world: “Everything Hashem created in His world, He created nothing in vain.”27 This is self-understood: Hashem’s every act is purposeful, and a goal is visible in everything He 27 Shabbos 77b. Volume 21 | Vaera | Sichah 2​ ​ ​ ​ ​ projectlikkuteisichos.org — page 6 created. This can be deduced from man’s handiwork: When a craftsman fashions an article, its purpose and function are evident in the object’s design.28 The purpose of all creation is stated as follows: “Everything that Hashem created in His world, He created only for his honor”29 — to broadcast G-dliness. This is achieved by discerning every creation's benefit, purpose, and goal. This discernment reveals that there is indeed a Creator whose power and plan are visible in the things He created. However, Creation is designed in such a way that (for a person to have free will in his avodah) the purpose is not always apparent.30 In this lack of transparency, there are several categories: “Our Rabbis said: Even things in the world that appear as if they are superfluous, such as flies, fleas, and gnats, were part of the world’s creation.” Seemingly, these creatures serve no purpose. Yet, they “were part of the world’s creation.” As the verse says, “Hashem saw everything He made, and it was very good.”31 These ostensible misfits were not created in vain (as the Gemara describes their functions: “He created the fly for the hornet…”).32 Therefore, they are also included in the teaching, “everything Hashem created in His world, He created only for His honor” — through them, the Creator is revealed. Rabbi Acha teaches further that even creatures that (seemingly) not only bring no benefit but on the surface are blatantly the opposite of beneficial — they are manifestly harmful, such as snakes and scorpions — are also included in Hashe’s recipe for the world’s creation. Thus, they are also included in the teaching, “everything Hashem created in His world, He created only for His honor.” Because the very fact that they possess a nature that makes some statement about this matter, albeit oppositional, proves that their existence is not ignorant of a Creator. They don’t acknowledge their reality exclusively, imagining that they possess a perpetual, autonomous existence.33 Instead, they recognize a Creator and Maker who instills within them this nature — even when this recognition is such that it renounces the Creator. On this basis, we can also appreciate Rabbi Acha’s statement: Hashem said to the prophets, “What are you thinking? If you do not accept My mission, do I not have an alternative emissary? ‘Veyisron of land is bakol.’ I can make My mission happen even through 28 See Introduction to Rambam’s “Commentary on Mishnah,” s.v. “achar kein raah lihistapek” (“Know that the early ones investigated….”). Note Guide for the Perplexed, vol. 3, ch. 25. 29 Avos 6:11. 30 See Rambam, op cit., s.v. “achar kein raah lihistapek” (“Know that the early ones investigated….”). Note Guide for the Perplexed, op cit. 31 Bereishis 1:31. 32 {Ein Yaakov, “Shabbos,” 8:1.} 33 {In the original, “kan nimza, kan hayah”; borrowed from Bereishis Rabbah 79:7.} Volume 21 | Vaera | Sichah 2​ ​ ​ ​ ​ projectlikkuteisichos.org — page 7 a snake or a scorpion.” This emphasizes that even injurious animals were created (not only with a purpose but) for His honor. Even through them, G-dliness is revealed in the world. This is because when a person witnesses a snake or scorpion save him from greater danger and, even more so, punish the wicked, he sees how even a dangerous creation opposing that of Hashem’s creation, which is “very good,” was also created by Hashem, and contains in it some good. This is because it came into being from a purely good Source; thus, the creature reveals its Source. 7. THE FROG HAS NO SUBSTANCE Frogs differ from the other creatures mentioned above because they offer no apparent benefit. It is unclear what benefit a person can derive from frogs, but they also don’t exhibit any destructive propensities. The frog lacks any notable design pointing to a Creator or even hinting at such a possibility. This is the novelty of “even through a frog” and the meaning of “if it were not for the frog, how would He have punished the Egyptians?”: What led Pharaoh and his Egyptian cohorts to acknowledge Hashem’s existence and come to know that “I am Hashem”? After all, earlier, he did nothing to publicize the existence of G-dliness. He even denounced His existence, declaring, “The river is mine, and I made myself.” He professed to be a self-made god. So what led him to realize that Hashem was the source even of his ability to profess that he had created himself, and also realize that at that very instant,34 he derived his vitality (that ultimately came) from the Source of life, from Hashem’s Essence, “whose existence derives from Himself and is not derived from any prior cause, G-d forbid”?35 (This particular process is analogous to what is explained concerning the overall creation process.) 34 Tanya, “Iggeres Hakodesh,” ch. 25 (p. 138b). 35 Ibid., ch. 20. Volume 21 | Vaera | Sichah 2​ ​ ​ ​ ​ projectlikkuteisichos.org — page 8  This was revealed through the plague of frogs.36 Among the creatures of this world, frogs have no apparent purpose (unlike even mosquitoes, etc.) and are not harmful (like snakes and scorpions). As discussed above, there is no instrument or cause for a frog’s existence. Yet it was through the frogs that were deployed on Hashem’s mission that the Egyptians were punished. [Indeed, the frogs exhibited more extraordinary dedication than the other creatures that carried out the other plagues. As the Midrash37 says, from the {self-sacrifice of the} frogs, Chananiah, Mishael, and Azariah reasoned {that they should also sacrifice their lives} and willingly ventured into the fiery furnace.] The plague of frogs shattered the unique impure kelipah of Egypt, the heresy that “the river is mine, and I made myself.” The Divine promise that “Egypt shall know that I am Hashem” came to fruition, illustrating how everything comes from (the name) Havayah. — From talks delivered Shabbos parshas Vaera and Shabbos parshas Beshalach 5741 (1981) 36 This is in contrast to the locusts, which were fit for human consumption. (In fact, this is precisely why no locusts were left within Egypt’s borders — to ensure the Egyptians wouldn’t derive benefit from them — see Tanchuma, parshas Vaera, ch. 14; Shemos Rabbah end of ch. 13; Rashi on Shemos 10:19.) As for lice, while they might seem utterly useless, they can cause harm (and illness). [See Tanchuma (and Buber ed.), parshas Bo, ch. 4; Midrash Lekach Tov on Shemos 8:15 (and the various midrashim cited in Torah Shleimah, Shemos, 8:12 and onwards). Note Eruvin 65a, where it speaks of being “bitten by a louse,” and Bava Metzia 107b, which states: “Thirteen matters {of praise} were said regarding {a meal of} bread eaten in the morning... it kills any louse in one’s intestines.] It’s worth noting that the presence of lice in hair indicates a completeness in human development, as evidenced by the growth of hair (which stems from the “excesses of the brain”) and nails (Yevamos 80b). The lice then emerge from dead skin cells {“waste”} of the hair (see Maamar “Rabbi Banaah, etc.” in Or HaTorah, “Chayei Sarah,” 119b ff., and in the addenda to vol. 2, p. 442a ff.). 37 Shemos Rabbah, ch. 10, sec. 2; Pesachim 53a. Volume 21 | Vaera | Sichah 2​ ​ ​ ​ ​ projectlikkuteisichos.org — page 9