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*The Lesson we learn from the Plague of Tzefarde’a* 

The passuk relates, when forecasting the plague of tzefarde’a (frogs) “And they will come into your houses and into your bedrooms… and into your ovens and kneading bowls”. The Gemara (Pesachim 53b) writes that Chananya, Misha’el and Azarya learnt from the tzefarde’a that it is incumbent upon a person to give up his life in a situation of kiddush Hashem (sanctification of Hashem’s name) because they inferred the following; if the tzefarde’a, who are not obligated in kiddush Hashem, entered the hot ovens in order to fulfil retzon Hashem [and perished there], we !  who are obligated in kiddush Hashem are surely obligated to give up our lives in a situation of kiddush Hashem in order not to do a chilul Hashem .  

Chazal also teach us that the tzefarde’a also entered the stomachs of the Egyptians and endured terrible suffering while there. One might ask, why did Chananya, Misha’el and Azarya not extrapolate from this aspect of the plague, and learn that if the tzefarde’a, who are not commanded to fulfil retzon Hashem, endured terrible suffering,  more so we, who are obligated to fulfil retzon Hashem should be obligated to endure beatings and suffering and not bow down to the idol (which they were being instructed to do). Therefore, in their situation, why did they choose to give up their lives by entering the furnace, they should have “merely” endured the beatings that they would have been subjected to, and continue to remain alive? 

One answer given is as follows: Of course, to give up one’s life for kiddush Hashem is an extremely exalted level of mesirut nefesh, but it is a one-time event that Chananya, Misha’el and Azarya were capable of doing. However, being subjected to ongoing and constant suffering and persecution would have been too difficult  to endure. To die al kiddush Hashem is an awesome act of mesirut nefesh. But to live a life of kiddush Hashem and mesirut nefesh – is even more difficult.  

In our generation we merited to see a Tzadik who lived his daily life with mesirut nefesh and kiddush Hashem, and this was the great Baba Sali zy”a, whose hillula was this week – the 4th of Shevat.  

*In Which Merit?* 

Harav Mordechai Eliyahu zt”l related that he once asked the Baba Sali zy”a how he merited such extraordinary spiritual heights, and how he had the power that his brachot were fulfilled. Baba Sali was silent and did not answer. Rav Mordechai Eliyahu zt”l pressed Baba Sali for an answer, and finally he answered that it was in the merit of two things: kedushat einayim and kedushat habrit – which bring kedusha to a person.  

It is no coincidence that the day of the petirah of the great Baba Sali is during the days of Shovavim, lofty days in which it is possible to elevate oneself in the area of kedusha. It is also noteworthy that many of the sefarim of the Abir Yaakov, Rabbi Yaakov Abuchatzera zy”a, the grandfather of the Baba Sali focus on the area of kedusha. This was the essence of the great Baba Sali zy”a.  

People sometimes wonder about some of the conduct of the great Baba Sali, such as his insistence that ladies would not sit at his table – even young girls from his own family. And many ask, was such conduct really necessary? What's the big deal? Is this actually forbidden? But this conduct was all to increase kedusha, to increase tahara, and the results of Baba Sali's possibly "extreme" conduct were clearly evident for all to see. In contrary to a regular person who learns Torah and davens diligently, and then when he goes out of the Beit Midrash to the street, he can plummet spiritually if he is not extremely careful at what he looks at and what he sees, with the Baba Sali there was no distinction or differentiation between when he was learning Torah, davening, eating or seeing people, in all situation he maintained his lofty levels of kedusha and that is why he merited spiritual levels that few manage to attain.  

Another individual also asked the Baba Sali how he merited that all his brachot are fulfilled, and the Baba Sali refrained from answering. After several minutes, the Baba Sali shared the following: The Gemara rules that only one who drinks water when he is thirsty is required to recite shehakol nihia bidvaro. Said the Baba Sali that one who learns Torah, which is compared to water, l'shem shamayim – only because it is retzon Hashem and not with any ulterior motives, then he merits that anything he says "shehakol nihia bidvaro" i.e., that everything that he utters will be fulfilled, and Hashem will see to it that all the brachots  will come true. 

The Baba Sali was meticulous regarding limmud hatorah, both with great hatmada (diligence) and lishmah. Together with this, the levels of kedusha that he maintained and demanded from himself constantly was amazing to behold.  Clearly it is evident that all those who merited to know him or to see him have actually seen a Malach.  

May we merit learning from this great Tsadik how to conduct ourselves and our lives - with mesirut nefesh and kedusha._  *Zechuto Tagen Aleinu Amen!*