The Ramban in this week’s parsha (Vayikra 13, 47) writes that tzara’as was in no way a natural phenomenon.  Rather, it occurred when Bnei Yisroel maintained a high spiritual level and cleaved to Hashem. Hashem reciprocated and rested His Spirit on them, thereby giving them and their belongings a superior appearance. Should it happen that one of Bnei Yisroel would sin, an unsightly spot would appear on their skin, clothing, or house to show that Hashem had removed His Spirit from that person. Rav Wolbe explains that it was because they were so great that they merited to be punished with tzora’as. In an immediate response to a person haven spoken lashon hara he would become a metzorah, as if Hashem Himself was talking with the transgressor and showing His displeasure.

                Rav Wolbe continues that this is the concept of Hashgachas Hashem which is a fundamental principle of the entire Torah. Beginning with Yetzias Mitzrayim Hashem revealed this concept for He wished to teach Paroh, “That I am Hashem in the midst of the Earth.” Yetzias Mitzrayim was not merely a lesson in emuna, but also taught Paroh and the Bnei Yisroel that there is Divine Providence. This is the reason that our Sages tell us that every person is obligated to feel as if he left Mitzrayim. Why is it necessary that we feel as if we left Egypt? The answer is that if we can relate so strongly to Yetzias Mitzrayim, we will also feel the Hashgacha Pratis that came along with the exodus. This is the rationale behind the Seder and the text of the haggadah. We must go through the motions of eating bitter herbs to feel and somewhat experience the bitterness of the slavery, and drink four cups of wine, recline, and sing Hallel to experience the redemption. We state, “Our forefathers were idol worshipers and now Hashem brought us into His service.” Right now, on the Seder night, we are to feel the incredible Hashgacha Pratis as if Hashem is taking each one of us by the hand and bringing us into His service: “Come my child and serve Hashem by performing the mitzvos, for this is the purpose of your life!”

                How are we to relate to this concept of Hashgacha Pratis? In theory everyone understands such an idea, but for many, it never leaves the world of theory into their hearts and into practice. The Mashgiach writes that he found a way to become conscious of Hashgacha Pratis. In the beginning of Parshas Shemini, Rashi writes that Aharon was embarrassed to serve in the Mishkan. Moshe then told him that there is no reason to be embarrassed because, “It was for this position that you were chosen.” What was Moshe’s response? The reason why Aharon was embarrassed was exactly because he felt that he was not fit for the position? It must be that when Hashem chooses a person for a position, it is in essence an act of creation. He is being created to fit the post and if one was so created, there is no reason to be embarrassed.

                This is a lesson for us to inculcate into our lives. Often a person compares himself to the people around him. “If I would have the qualities that the next one has, I would be able to perform more efficiently than I do now” (while completely oblivious to the numerous negative traits that plague his friend). Some even wish that they weren’t so talented because then less would be demanded of them. The key to freeing one’s self from these feelings is to truly understand this idea of, “It was for this position that you were chosen.” The secret to one’s life; to his qualities and his essence, is Hashgacha Pratis. It was Hashem who placed him in the position that he is in and therefore, there is no reason to compare himself to the people around him. There is no reason to be embarrassed nor is there place for the question, “Why him and not me.”

                This is a practical way to implement the concept of Hashgacha Pratis into our lives on a daily basis. Additionally, it is well worth taking a few moments on the Seder night to think about this concept, since this time is most auspicious to feeling Hashem’s hand in our lives.

This dvar Torah was compiled by the family of the Mashgiach l'iluy nishmas the Mashgiach Harav Shlomo ben R' Moshe z"l