This week’s haftorah reflects the painful reality that people do not learn from the past and history will undoubtedly be repeated. The setting is the Babylonian destruction of the Egyptian Empire. The prophet Yirmiyahu states in the name of Hashem, “I will direct my attention to the multitudes of Alexandria and to Pharaoh and all of Egypt…I will deliver them into the hands of their killer, Nebuchadnezar, the King of Babylonia.” (46: 25,26)
The Radak explains that these passages refer to a massive massacre predicted for Egypt and her Pharaoh. Radak reminds us that the Egyptian people have a long history of hostility towards the Jewish nation. After an extended period of calm following her devastation at the Sea of Reeds, Egypt resumed her hostility towards her Jewish neighbors. It resurfaced during the reign of the Egyptian premier, Shishak, who invaded the Land of Israel shortly after the demise of Shlomo Hamelech. During this vulnerable Jewish era, Shishak forced his way into Israel and cleared out the treasury of the king. Our Chazal (quoted in Rashi’s commentary to M’lochim I, 14-6) cite that Shishak even had the audacity of stealing the glorious throne of Shlomo Hamelech. Egypt continued her hostility towards Israel, and after receiving heavy sums from Israel in exchange for military protection, betrayed her Jewish “ally” and abandoned her. But Egypt’s final crime came when Pharaoh N’cho executed the pi ous King Yoshiyahu because he refused to allow Pharaoh’s army to enter Israel enroute to Assyria.
Because of this full record, Hashem decided that the time had arrived to repay Egypt for all her cruelty. Although, in truth, she had previously received forty years of exile, apparently this was not sufficient treatment for her. This time, a massive massacre was being planned and an appropriate execution was awaiting her Pharaoh. With this, Hashem would remind Egypt of the very special relationship He maintained with the Jewish people. Hashem’s historic lesson to the earlier Pharaoh was characterized in His opening statement that the Jews are “My son, My first-born” (Shmos4: 24). Through these words Hashem warned Egypt at the outset that her hostility toward His chosen nation would be repaid in full. And now, nearly a thousand years later, the time had come for Egypt to review this lesson. Egypt would soon be massacred in response to her cruelty and hostility towards Hashem’s first born, the Jewish people.
It is interesting to note the particular analogy Yirmiyahu uses when predicting the Babylonian army’s invasion. He says “They cut down her forest, for the enemy could not be counted; they exceeded the locusts, beyond any imaginable limit.” (46: 25, 26) Yirmiyahu compares the Babylonians to locusts invading the land in unimaginable proportions. In fact, he describes the totality of this massacre as even greater than the work of the locusts. This analogy seems to bring us back to the historic plague of locusts in this week’s parsha. It suggests a corollary between the Egyptian plague in earlier times and the invasion of Egypt by the king Nebuchadnezar in later times.
The explanation of this may be gleaned from the insightful words of the Kli Yakar in this week’s sedra. He notes the Torah’s introduction to the plague of locusts and explains it through a shocking Egyptian phenomenon. The Torah introduces the plague and states, “I have hardened the hearts of Pharaoh and his servants in order to place My signs in his midst. And for you to tell your children and grandchildren how I played with Egypt.”(Shmos 10: 1, 2) “Why,” asks the Kli Yakar, “was this introduction chosen for the plague of locusts and not for any other plague?” He responds by citing the testimony of Rabbeinu Chananel regarding an indisputable fact about the land of Egypt. Rabbeinu Chananel testifies that there has never been a locust invasion in Egypt since the massive plague of locusts sent to her by Hashem. Nowadays, even when all surrounding countries are infested with locusts these devouring insects will not penetrate the Egyptian borders. And if they remotely filter into Egypt they never destroy the existing crop.
He explains that this miraculous phenomenon was meant to serve as an everlasting testimony about the plague of locusts. In response to Moshe Rabbeinu’s plea for the removal of locusts the Torah states, “There did not remain one locust throughout the entire Egyptian border.” (Shmos 10:19) Apparently, this passage became an everlasting statement and from that point and on locusts would never remain in the land of Egypt. This indisputable testimony reminds the world of Hashem’s harsh response to Egypt for all the cruelty she showed His chosen people. The plague of locusts therefore deserves a special introduction stating the purpose for all the plagues, to tell of their occurrence to our children. Because, in fact, the plague of locusts and its everlasting testimony were to serve as the perfect vehicle through which to remember Hashem’s revelations in Egypt.
We now appreciate the perfect analogy of Yirmiyahu regarding the Babylonian invasion. The prophet was hinting to the fact that Egypt’s attitude towards the Jewish people could not be condoned. They, more than anyone, should have anticipated the consequences of their cruel actions. The total absence of locusts from Egypt should have been a constant reminder to them of their past experiences for mistreating the Jewish people. Obviously no one could claim that Egypt hadn’t been fairly warned. However, typically, people do not learn their lesson and history must undoubtedly be repeated. If the historic plague of locusts was not a sufficient reminder for them, then the present Babylonian “locusts” would do the trick. Hashem therefore ordered a full scale massacre for Egypt to repeat their earlier experience. They would once again realize that the Jewish people are very dear to Hashem and hostility towards them is certainly not a welcomed policy. Eventually Hashem will protect His people and respond to all hostility in a most befitting fashion.
Haftorah, Copyright © 2015 by Rabbi Dovid Siegel and Torah.org. The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel.