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Perspective
‘Pak’od pakadity’ was the watchword the true redeemer, who’d lead the Jews from Egypt. [Yosef, deathbed revelation] Moshe called out to the Jews ‘Pakod Pakadity’, and was recognized as the man.
Is there something inherently meaningful in these words?
‘Pakadity’ goes beyond ‘remembering’. It means visiting upon the subject a preset action plan. (As in: Pok’ed avon avos al banim – meaning ‘visit’) ‘Pak’od pakadity’ meant that stage 2 of the Bris Bein HaBesarim had arrived for implementation. Salvation from Paroh? No, it was the next step in the Masterplan, the process to bring the world to its destiny. To Hashem Moshe heralded world-revolving events.
Only a true Navi spoke that way. A normal person, moved by the plight of the poor suffering nation, would claim to redeem them from slavery.
‘Pak’od pakadity’ meant ‘total perspective’, apropos to the true messenger.
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Psychology Of Self Contradiction
Some ask: How could the Real Deal Savior be identified by his saying ‘pakod pakadity’ if everyone knew that these are the magical words? What value could possibly be in a code everyone knows???
Perhaps precisely because it is so transparent no pretender would use it. It seems too obvious. There must be some trick to it. A liar would feel foolish using a code that everyone knows to prove himself. It self-contradicts!
Only a true prophet would use it, oblivious to how it may sound. He was commanded to say so.
Indeed, it was an excellent code!
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Staff Duties
Moshe performed three miracles, signs to the Jews that he was Heaven-sent: 1) He threw his stick to the ground; it became a snake. He picked it up and it turned back into a stick. 2) He put his hand into his chest; it turned leprous. He did it again and it became healthy once more. 3) He poured the Nile water on the ground; it turned to blood.
The snake becoming a stick when Moshe touched it signified that Paroh, the great snake, will turn impotent as a stick at Moshe’s touch. Moshe’s diseased hand suddenly turned healthy, much as the Jews, twisted and spiritually diseased, will quickly cure. [-Midrash]
Perhaps the sign of water turning to blood is a similar portent: Egypt is now cursed. Water that touches it becomes ruined, blood. Egypt’s success period had ended. It would soon be a ruined land.
To accentuate the symbolism: Aharon did the miracle but Paroh was unimpressed: his wizards also changed their staffs into serpents and back to staffs. But then Aharon’s STAFF ate theirs. Because that was the point: a snake could become a staff. A miraculous staff. So it performed miracles, for being a staff the miracle. NOT the staff turning snake.
Paroh completely lost the point. Not only didn’t he understand the symbolism, he even missed which part was the main show. He focused on what he was familiar with: the good ole’ Snake Trick.
How often do we make the same error, thinking we understand by plugging in something we already know instead of really listening??
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What’s The Answer?
Moshe complains ‘I am supposed to save the Jews, yet since I came there has been only more trouble and pain for them. How can that be?’ Hashem replied ‘Now you will see that because of a strong hand he will send out the Jews”. Does this answer the incongruity Moshe pointed out?
Some thoughts:
1. If Paroh did not cracked down on the Jews now, it would be unclear that he eventually sent them totally against his will. We would not see Hashem’s strength. Since he resisted with all his might we recognize Hashem’s power.
2. Until now Paroh had not acted nicely, but never directly opposed Hashem. Moshe’s demand that Paroh release the Jewish nation flushed him out into open defiance. From that point on Paroh’s continued refusal built up the profile needed for Hashem to attack. Moshe’s visit was not pointless, not at all. In fact things were going critical for Paroh. But it was behind the scenes. Nothing seemed to be happening. Hashem’s point was that we houldn’t sweat it. Results are not always visible.
Lesson to us; we pray for help and sometimes see no immediate results. We interpret this that we were not worthy or Hashem says ‘No’. Not so. Results take time, processes are involved. Things are moving and developing, but they are behind the scenes. Take heart.
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Did You Pray??
Ramban: if Moshe needed to be articulate, and Hashem can cure all, why wasn’t Moshe cured of his lisp??
Moshe did not ask to be cured. He wanted to be excused! So he never prayed for a cure. And if he did not pray, Hashem will not cure. To receive, we must ask.
Prayer is a riddle: if Hashem knows what I need, let him grant it. If he does not wish to grant it, will prayer change things? The Maharal explains that prayer sets our relationship with him as one of a dependent and a giver. When such a relationship exists, then the lines of giving open up.
So too, Hashem could cure Moshe. But he needed to ask for it. So Ask! Ask! Ask!
Comment: In daily life we see this often: You will not receive unless you ask. Asking makes things happen. People do not act of their own accord. Something needs to click them on. It can be their own internal desires, and it can be your request. Did you ask??
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Gentility
Hashem told Moshe ‘Say to Paroh; ‘Israel is MY firstborn. If you do send them out to serve Me, I kill YOUR firstborn!’ Pretty dramatic. Why not personalize the issue? Why not talk of the poor mistreated Jews?
Paroh had laws, amendments and rulings, reams of legal papers. All he had done was justified according to law. Everything underwent the due process of the courts. Hashem stripped away all the fine legalities; Buddy, Israel is my son. And if you don’t let him go, I bust your son!
Today governments do evil with gentility, using due process of law. (AKA the Wolves of Law and Order) They are horrified when those they crish respond with un-finesse. Never confuse the truth with genteel (-crooked-) behavior.
[We do not to condone anarchy. But deliberate in judgement; uniforms do not indicate justice…]
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I, Lonely Stranger
Moshe called his son Gershom, indicating he was a stranger in a foreign land. Is that something you WANT to remember??
Perhaps he expressed that although he was a foreigner, Hashem still took care of him. This itself, that he built a family and had a child despite that, was cause to great celebration.
I suggest that he wanted to remember that he was a Jew. He was living comfortably in Midyan, building a home and family there. He wanted to remain always be a stranger, an outsider. He belonged with his brothers.