Parshas Va'airo
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“And Elokim spoke to Moshe and said to him, "I am Hashem". I appeared to Avraham, Yitzchok and Yaakov as Keil Shakai, but I did not make Myself known to them by My name, "Hashem" (Yud Kay Vuv Kay). I also established My covenant with them, to give them the land of Kanaan, the land in which they lived as sojourners. I have now heard the moaning of Bnei Yisroel because the Mitzriyim are holding them in bondage and I have remembered My covenant.” (Shemos 6/2-5)
The author of Zera Baraich (printed in 1739) writes that in these four pessukim Hashem reassured Moshe that even though Bnei Yisroel suffered greatly they eventually will be redeemed for four separate reasons.
The first reason is written in the first possuk in the phrase "I am Hashem" and alludes to the fact that Hashem rewards people who go in His ways. Since Bnei Yisroel's forefathers were great servants of Hashem it is reasonable for their children to reap the rewards of their ancestor's service to Hashem and be redeemed.
The second reason is written in the second possuk in the phrase, "I appeared to Avraham, Yitzchak and Yaakov as Keil Shakai' which Rashi explains refers to the many promises Hashem promised to Avraham using the name, Keil Shakei.
The third reason is written in the third possuk; Hashem made a covenant with Avraham that He would redeem Bnei Yisroel.
The fourth reason is written in the fourth possuk; Bnei Yisroel have their own merits.
Zera Shimshon asks, why are all of these reasons needed? Why wouldn't any one of them by themselves be enough?
Zera Shimshon explains; the argument that we deserve redemption in the merit of our forefathers is actually very weak because Bnei Yisroel did not go in the way of Avraham Yitzchak and Yaakov. They worshipped idols in Mitzrayim and they did not do milah. Only children who go in their ancestors' ways deserve to reap the rewards of their ancestors’ actions but not people who forsake their ways. Therefore the second reason was needed.
However the second argument is also weak because even though Hashem promised to redeem us, Hashem is perfectly just, and therefore His attribute of Justice would constantly contest this promise.
This argument, though, was stronger than the first one because even though the promise could be disputed because of our bad conduct, Rashi (Shemos 3/11) writes; the promise was based on, and in merit of, Bnei Yisroel accepting the Torah after they left Mitzrayim. Therefore even though at the time that Hashem spoke to Moshe, Bnei Yisroel still did not go in the ways of their forefathers they were still worthy of redemption because of what would be in the future.
However, this still wasn't strong enough to secure redemption because the promise was only to be redeemed after four hundred years of bondage. Since Bnei Yisroel were already on the forty ninth level of impurity and tummah, if Bnei Yisroel would have waited for the promise to take hold they would already have been lost in the tummah of Mitzrayim and the promise would never have been able to take effect.
Because of this Hashem told Moshe that there was also an oath. The benefit of having an oath to be redeemed over a promise can be understood according to two halachos.
The Halacha states, if a person makes an oath to pay a loan by a certain day and that day is Shabbos he must pay the loan a day earlier, on Friday (Chosen Mishpat 73/7).
Even more so. The Rema (Yorah Dayah 232) paskens that if a person made an oath to do something on a certain day or within a year, he must do it immediately or at the very most on the morning of the designated day of the oath in order that he won't forget to do what he swore to do or he will not be able to fulfill his oath due to circumstances beyond his control.
Therefore, the third argument that Hashem made an oath was needed in order for Hashem to redeem us before we reached the fiftieth level of tummah (just like one cannot wait for the last minute to fulfill an oath.)
We are still left to understand why the fourth argument, that we should be redeemed in our own merit, is needed?
To answer this question the Zera Shimshon asks another question.
If the oath that Hashem swore to redeem us was enough of a reason to be redeemed earlier than the four hundred years that was originally decreed at the Bris Bein HaBessarim, why does Chazal tell us that the severity of our suffering made it as if we were in bondage for the full four hundred years? Why isn't the fact that there was an oath enough of a reason to be redeemed early?
Zera Shimshon answers, even though the oath secured our leaving Mitzrayim early, the Mitzriyim would not have been punished and destroyed. In the Bris Bein HaBessarim Hashem promised the oppressors of Bnei Yisroel to be punished only after four hundred years. If the Mitzriyim would not have been destroyed then our redemption would have not been complete.
Therefore the fourth argument, that we deserve to be redeemed in our own merit, was needed in order to have the Mitzriyim punished for their actions so that we could have a total redemption.
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