The Fourth Step: Arov-Mixture of Wild Animals – Don’t Undersell Yourself
No Wild Animals in Goshen
The fourth plague known as arov involved a mixture of wild animals coming together to terrorize the Egyptian populace. It was more than a nuisance, it was absolutely terrifying. Only in Goshen, where the Jews lived, there were no wild animals running loose.
How do we translate this in terms of our emotional and spiritual development?
Having rejected false ideals (both intellectually and emotionally), and gained appreciation for the little steps we take in our lives, we encounter one more formidable obstacle to growth. We cannot see our own uniqueness. We undersell ourselves and feel that we cannot really excel.
In a way, this is the opposite challenge of the preceding one of lice. There, it was explained, the fear is that we will dismiss the baby-steps and the small gestures. In this fourth step of our Ten-Plague therapy, the emphasis is on dispelling the notion that we can only do the small things; that we can never truly achieve distinction and greatness.
Uniqueness of the Jewish People
Where do we see this false and debilitating attitude attacked in the fourth plague?
The fourth plague—arov the mixture of animals that terrorized the Egyptians—miraculously, avoided entering any area inhabited by the Israelites. The Torah relates that this plague demonstrated how G-d made a distinction between the Israelites and the Egyptians. This plague underscored the uniqueness of the Jewish people and their G-dly way of life.
Insofar as the preceding three plagues, there are classical commentators that maintain that they did afflict the Israelites as well as the Egyptians. Even according to the dissenting view—that none of the plague affected the Jews—nevertheless, the first place the Torah explicitly states that there was no plague amongst the Jews was with respect to the fourth plague.
Translated into therapeutic language: For us to grow we have to appreciate that we are special and chosen. We must recognize our spiritual assets; our G-dly soul.
It is also crucial that we realize that the Egyptians (read: the stifling and disrupting aspects of our lives) do not define us. Even when we seem to have been adversely influenced by the Egyptian way of life hope is not lost. We can certainly rise above the negative within our personalities, because we are inherently positive.
When we realize how we possess a G-dly soul and that we were chosen to be G-d’s messengers to the rest of the world, how could we entertain the notion that we have any intrinsic limits? No matter how frightening and daunting the terrain in which we are thrust appears, we know that the spiritually hostile elements cannot harm us or deter us, for there is an inherent difference between us and the rest of the world.
According to the Midrash this plague was a punishment for the Egyptians who forced the Jews to bring wild animals for entertainment. This practice of bringing a mixture of wild animals represented the antithesis of the separation between the Israelites and the Egyptians. The mixture was a symbolic way of expressing that there was no difference between Jew and Egyptian. After all, even though these were different animals they still came as a mixed group. They were intimating that all peoples are essentially wild animals and that they are essentially inseparable.
By bringing the plague of the mixture of wild animals on the Egyptians that separated between the Israelites and the Egyptians, it was a form of poetic Justice. Even the mixture of wild animals respected the separation between the Jews and Egyptians!
Parallels the Fourth Commandment
This fourth plague with its emphasis on the separation between the Israelite and the Egyptian peoples parallels the fourth Commandment to “Remember the Sabbath and keep it holy.”
In this commandment the Torah stresses how it is a sign given to the Jewish people. It is our way of highlighting the unique spiritual qualities that we possess that separate us from the rest of the world and its activities.
Indeed, we conclude the Shabbat by reciting the havdalahseparation service, in which we highlight the separation between the week days and the Sabbath as well as the difference between Israel and the other nations. In other words, the Shabbat is supposed to instill in us pride in what and who we are. Shabbat is different and unique; so too, are we.
On Shabbat we are all royalty, standing head and shoulders above our weekday existence. It is no surprise then that Shabbat has been described as the most therapeutic experience.
Indeed, the Shabbat experience, the knowledge itself that we are special, in and of itself, is the first step in our liberation.
Divine Attribute – Netzach
Netzach is usually translated as Victory. But it also expresses the soul’s desire to persevere, even against the odds and formidable obstacles.
In order to win the war against evil one must have a desire to win the war and know that they can win. To have this knowledge one must possess a healthy self (read: G-dly soul) esteem. We must appreciate our inherent superiority over evil.
When the Torah speaks of how the Jews would go out to war, it describes the war as one that they fought “on their enemy” not “against” their enemy. Chassidic commentators explain that when we fight against evil we must always consider ourselves above it.
Connection to Moshiach
Shabbat is thus a preview of the full experience of freedom that will characterize the future Redemption.
Redemption is about standing tall. Redemption is when we will appreciate our uniqueness and the entire world will not only not oppose and hinder us, but will go out of their way to assist us in our spiritual efforts.
To help prepare and facilitate the future Redemption, it would serve us well to focus on the lesson of the first four plagues; to repudiate all forms of idolatry, philosophically and emotionally, appreciate the value of every minute G-dly gesture, and to appreciate one’s unique identity as a Shabbat-Jew, one who is inherently free, even as he is still situated in exile awaiting the imminent arrival of Moshiach.
Therapy: one must be able to separate between the good and the evil. One should not want to change the good traits. Create a sense of separation between the Jewish part of you, and the alien part. Know that you are unique and chosen. Get “in touch” with your G-dly soul. Just knowing you are different helps to protect you from harm.
From the book Light from the Future: Parshas Voeira by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
