BeShalach 5632 First Ma'amar

Today 5 Shevat is the Yortzeit of the Sfas Emes.  Rashbi teaches us that when we say something in the name of the deceased, their lips move with us in the grave (Bechoros 31b)

“דַּבֵּר אֶל־בְּנֵי־יִשְׂרָאֵל וְיָשֻׁבוּ ויחנו לפני פי החירות/Speak to the children of Israel and they will return and encamp before the mouth of Chiros (lit. Freedom)” (Shmos 14:2)  The children of Israel had left Egypt three days earlier.  God commands Moshe Rabbeinu to instruct the nation to turn around and head back towards the Egyptians.  Pharaoh will think that the nation has lost its way in the desert and will be goaded into pursuing them.  When he confronts the nation of Israel, God will destroy him and the Egyptians.  The obvious question as we read these p’sukim is, “Why?”  What was to be gained by returning?  If God wanted to destroy the Egyptian army, He certainly had ample opportunity to do so before.

The Sfas Emes answers that God wanted us in a situation that would require His direct intervention to save us so that we would then sing praise to God.  The Exodus was not enough for this.  The Exodus was the fulfillment of God's promise to our forefathers.  While we, of course, would be thankful, we would not feel the need to burst out in spontaneous song upon our leaving in Egypt and in fact, we did not do so.  The splitting of the sea and the destruction of the Egypt army before our very eyes in what can only be described as a clear miracle was something else.  This was totally unexpected.

However, this begs the question.  Why did God want us in a situation in which we would sing His praise?  To answer this question we need to understand what was accomplished through the Exodus and what was accomplished through the splitting of the sea.  The primary purpose of the Exodus, the Sfas Emes teaches, was to rectify a flaw in the Creation.  The physical world hides God.  At least once in the history of mankind, God needed to reveal Himself so that mankind would know that He created the world.  This He did at the Exodus through a direct and unambiguous intervention in history and events.

This is the reason the first commandment of the Ten Commandments describes God as the One who took us out of Egypt and not as the One who created the world.  His direct intervention in the events leading up to our leaving Egypt, events that our entire nation as well as the entire nation of Egypt experienced, is the proof that He created the world.[1]

What then was the purpose of the splitting of the sea?  The splitting of the sea teaches us that we can live on a level that is not bound by nature.  God split the sea in response to our prayers to teach us that as a result of our good deeds, God will relate to us in a way that is not constricted by the laws of nature.  Conventionally, we view miracles as a suspension of the natural order that happen in an unpredictable manner.  However, the Maharal[2] establishes that just as there is an order and laws in nature, there is an order and laws in miracles[3].  The splitting of the sea teaches us that we have the ability to conduct our lives in a way that is bound by an order that is beyond nature.

God commanded us to return to the sea.  Essentially, He was asking us to return to our spiritual roots that are outside of nature.  Significantly, the specific place that He commanded us to return to was called the Mouth of Freedom.  True freedom, the Zohar teaches us is attained at our spiritual roots where we are free from the constrictions of nature.[4]  May we merit it!

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[1] Viz. Ramban at the end of Parshas Bo, on the pasuk ולטוטפות בין עיניך.  He discusses this idea at length.  Also see Ramban in Parshas Yisro on the pasuk, אנכי ה' א-להיך.

[2] Maharal, Gevuros Hashem, Second Introduction

[3] Viz Ramban end of Bo – There is no integral difference between outright miracles and nature.

[4] Zohar 2:45b

Bo 5631 Second Ma'amar

The seventh plague came and went and Pharaoh still could not bring himself to let us leave Egypt.  Imagine the exasperation!  God said that there would be a redemption with signs and wonders and yet, we were still in Egypt.  Pharaoh was being obstinate.  Where was the promised redemption? 

The first Midrash on the parsha explains that we did not deserve to be redeemed.[1]  God had made us His own and instead of embracing God we angered Him by not renouncing idol worship.  For this we deserved to be destroyed.[2]  God redeemed us so that Pharaoh would not say that God destroyed them because he was unable to redeem them.  In order to redeem us in spite of ourselves, God caused Pharaoh to be obstinate.  As a result of Pharaoh’s obstinacy we were redeemed.

With this Midrash we can understand a pasuk in Mishlei (27:3), “ כֹּבֶד־אֶבֶן וְנֵטֶל הַחוֹל וְכַעַס אֱוִיל כָבֵד מִשְּׁנֵיהֶם/A stone has weight and sand has mass, but the anger of a fool is heavier than both.”  The beginning of this pasuk refers to the nation of Israel.  The Hebrew word for weight – כּוֹבֶד – has the same root as the word for honor – כָּבוֹד.  God honored the nation of Israel.  We angered God, though.  The end of the pasuk – the anger of a fool – refers to Pharaoh.  We could not be redeemed immediately on our own merit.  So, God orchestrated a series of events whereby Pharaoh’s obstinacy would be his undoing. 

God explains this to Moshe Rabbeinu at the beginning of our parsha, “... בֹּא אֶל־פַּרְעֹה כִּי־אֲנִי הִכְבַּדְתִּי אֶת־לִבּוֹ .../Go to Pharaoh for I have hardened his heart …” (Shmos 10:1)  The situation in Egypt did not seem promising for the nation of Israel.  Pharaoh was showing no sign of weakening his resolve to keep the Jews even after seven terrible plagues.  God tells Moshe not to despair and not to be concerned for it was He who had hardened Pharaoh’s heart in order to be able to redeem the unworthy nation.  What appeared to be a cause for concern was actually the very thing that permitted the nation to be redeemed.

This is an important lesson for each of us when we find ourselves in a predicament and wonder where God is.  Why isn’t He helping me?  The lesson of Egypt teaches us not to despair in these situations.  We can remember that Pharaoh’s stubbornness was really a blessing in disguise.  It was the very thing that brought about the redemption. 

God is always helping us.  In every situation He has our best interests in mind.  Even if we do not understand how, we can understand that God arranges everything that happens to us for our own benefit.

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[1] Shmos R. 13:1

[2] See Yechezkel 20:5-9

VaEira 5631 Second Ma'amar

Why must we sometimes endure exile, distress and troubles?  The fundamental reason for all exile on a national level and distress and troubles for each of us individually is so that we will recognize that it is God who is in control, not us.  If we do not appreciate Him when things are going well for us, His answer is to hide himself and let us fend for ourselves, in a manner of speaking.  Then, when things start to fall apart, we realize just how much we need Him.  The Chiddushei HaRim says that if a person would know for sure that God is the source of everything that happens, God would not conceal His presence from that person. 

We find this concept in the p’sukim at the beginning of this week’s parsha.  After God asks Moshe to tell the children of Israel that He will take them out of Egyptian bondage, redeem us and take us unto Him as a nation, He promises, “... וִידַעְתֶּם כִּי אֲנִי ה' אֱ-לֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם/… You shall know that I am God your Lord, Who is extracting you from under the oppression of Egypt.” (Shmos 6:7)  By the end of the Exodus it would be obvious that God orchestrated it – and this understanding is the goal.

The exile and exodus from Egypt is a lesson for all generations and for each of us on a personal level.  When we realize that everything that happens to us is arranged by God, then the reason for the tribulations is removed and there is a redemption of sorts, reminiscent of our redemption from Egypt.  It is for this reason that the Torah commands to remember the Exodus every day.  The Exodus is a reminder that it is not through our own efforts but rather by the grace of God that we are not slaves in Egypt today.  God was in control in Egypt and He is in control now in our own lives.  The way out of difficult situations is by remembering this principle.  To the extent that it becomes clear to us that God is in control, not us, we are able to extract ourselves from every difficult situation in which we find ourselves.  Arriving at this understanding was the reason that God gave us the difficulty to begin with. 

It is not necessary to wait until we are in distress, though.  We can prevent difficulties as well by remembering this important lesson.  This is the deeper meaning of Chazal’s requirement to remember the Exodus,  “... כֹּל יְמֵי חַיֶּיךָ/… all the days of your life.” (Devarim 16:3)  The implication is that even during those days when we are truly living, because we are close to God, the source of life, we are required to remember that it is He who took us out of Egypt.  By extension, we remember that it is He who is responsible for our good fortune as well as our distress.  This is the deeper meaning behind the view that the requirement to remember the Exodus applies even in the days of Mashi’ach, certainly a good time for us.[1]  It is a time when Chazal tell us that the evil inclination does not rule.[2]  Still, we are required to remember that if it were not for God’s mercy we would still be slaves in Egypt.

Once we reach the understanding that God is in control, not us, and He removes us from the difficult situation in which we may find ourselves, we are able to accept His yoke upon ourselves.  Only after the Exodus, when we were no longer enslaved, were we able to accept upon ourselves the yoke of Heaven.  The Zohar explains that as long as a person has upon him a burden, he cannot accept the yoke of God.[3]  This is the reason a slave is exempt from the mitzvah of Kri’as Sh’ma.  He is exempt from accepting the yoke of Heaven upon himself because he is subject to the authority of his master.  This also explains why we thank God in the second Brachah of Birchas HaMazon for both taking us out of Egypt and for redeeming us from the house of bondage, an apparent redundancy.  Besides taking us out of Egypt, though, removing the Egyptian yoke from us is worthy of thanks in and of itself.  It allowed us to subsequently accept the yoke of Heaven.  We see this in the p’sukim at the beginning of our parsha.  First God says, “והוצאתי אתכם מארץ מצרים .../… and I will take you out of the land of Egypt …”  Afterwards He says, “ולקחתי אתכם לי לעם .../… and I will take you to Me for a nation…”  God takes us for His nation only after he redeems us from the oppressive yoke of Egypt.[4]

This very same idea applies to each one of us any time we find ourselves in a distressful situation.  In order to fully accept upon ourselves the yoke of Heaven, we first need to be extracted from the situation.  We do this by accepting that it is God who put us in the difficulty.  He did this so that we may come to the realization that He is in complete control, not us.  This recognition helps us to leave the distress behind and allows us to accept the yoke of Heaven.  God, in his mercy, has given us these tools so that each of us may experience his own personal Exodus every day.  May we merit it!

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[1] Mishnayos Brachos 1:5

[2] Succa 52a

[3] Zohar 3:108a

[4] Shmos 6:6-7

Chanuka 5631 3rd Night First Ma'amar

The Talmud[1] mentions two opposing views regarding which side of the doorway to light the Chanukah candles.  The Sfas Emes explains this debate.  He notes the pasuk in Mishlei (3:16), “אֹרֶךְ יָמִים בִּימִינָה בִּשְׂמֹאולָה עֹשֶׁר וְכָבוֹד/Length of days is in its right hand; in its left hand are riches and honor.”  Right and left are common analogies for the principle aspect of something vs. a related aspect of secondary importance.  Consequently, Chazal[2] teach us that the first part of this pasuk refers to the next world while the second part of the pasuk refers to this world.  This world is a tool for us to reach the next world.  This world is subordinate to the next world.

“Left” also suggests pushing away.  Chazal[3] teach us regarding the relationship between a teacher and student or a mother and child that one should use the left hand to push away and the right to bring close.  If pushing away is called for, it should be done with the weaker hand.  Bringing close should be done with the stronger hand.  This world was created primarily to give us the opportunity to push away and subordinate the transient in favor of the holy.

Since the right represents strength and permanence, we place the mezuzah on the right side of the doorway.  This also explains the view that we light Chanukah candles on the right side of the doorway.  However, the halachah follows the other view of lighting on the left side of the entrance.  Why?  In order to understand this we must understand the main point of the mitzvah of lighting Chanukah candles.  The principle spiritual effect of this mitzvah is to displace spiritual darkness with spiritual enlightenment.  This was the effect of the original miracle and continues to be the effect of the mitzvah each year.  The left side represents spiritual darkness.  This is why we light specifically on the left side.  It is there that the spiritual power of this mitzvah is needed and is effective.  It is specifically in the spiritual darkness represented by the left side that there is room for us to rectify the world and ourselves.

Rashi explains the redundancy in the pasuk, “יְמִינְךָ ה' נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ ה' תִּרְעַץ אוֹיֵב/Your right hand, God, is most powerful; Your right hand, God, crushes the foe.” (Shmos 15:6)  Rashi says that when revenge is taken against the wicked even the “left” becomes the “right.”  The significance of the “left” becoming the “right” is spiritual light vs. spiritual darkness.  Adding to God’s honor and glory is symbolized by the “right.”  Lighting Chanukah candles on the left side of the doorway represents bringing spiritual light to the left side thereby turning it into the “right side.”

There is an obvious connection between the first half of the pasuk in Mishlei and the mitzvah of mezuzah.  The mezuzah is attached to the right doorpost and the pasuk in Mishlei states, “אֹרֶךְ יָמִים בִּימִינָה .../Length of days is in its right hand …”  Regarding the mitzvah of mezuzah the Torah states, “לְמַעַן יִרְבּוּ יְמֵיכֶם ... /In order to lengthen your days …” (Devarim 11:21)  The mitzvah of mezuzah lengthens our days and is therefore on the right side which is also associated with a long life.  However, why does the pasuk in Mishlei associate the left side with riches and honor?

 

In order to answer this question we first need to understand what wealth means.  Chazal[4] teach us that a wealthy person is one who is happy with his lot.  The Maharal[5] explains that the mishnah is giving us a definition of a wealthy person.  A definition must relate only to the person and not to any external cause.  An external effect cannot be considered a integral definition.  This is why the mishnah does not say that a wealthy person is someone with lots of money.  Having lots of money, in and of itself, does not automatically define a person as rich.  He could have been born into a family with lots of money.  He could have won a lottery ticket.  In either case, the fact that he has a lot of money does not define him. It is an external effect which comes and goes.  Only that which comes from within us - our outlook and actions - can define us. The mishnah teaches us that this outlook is our attitude towards our assets.

This is why the mishnah brings as a proof the pasuk, “יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ/If you eat the toil of your hands, you are praiseworthy, and it is good for you.” (Tehillim 128:2)  A person can be defined as wealthy if he eats from the labor of his own hands.  A person who was born into wealth is not necessarily a wealthy person.  This is God given money.  God gives each of us exactly what we need.  Wealth is that which we have that is beyond our needs.

The Sfas Emes explains that this definition of wealth refers not only to money.  It applies to every aspect of our lives.  Every action that replaces spiritual darkness with spiritual light, every action that turns the “left” into the “right”, every action whose result is a rectification, adds to our “wealth and honor.”  This is why the end of the pasuk in Mishlei associates the left with riches and honor.  The riches and honor are the result of our actions, not what God gives us unconditionally.

May we all merit, through our actions, especially the mitzvah of lighting Chanukah lights to supplant darkness with light, to turn the “left” into the “right.”

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[1] Shabbos 22a

[2] Sifri Eikev 48

[3] Sotah 47a

[4] Avos 4:1

[5] Derech Chaim 162a on Avos 4:1 starting with, “ve’amar eizehu ashir”

VaYeishev 5632 Second Ma'amar

The Sfas Emes teaches that the source of all hischadshus/renewal that we experience comes from outside the physical world.  It comes from the spiritual.  If we seek renewal and newness within the physical, we will be frustrated in our efforts.  Nature belies renewal and novelty.  How can we merit renewal?

The Sfas Emes answers that we can merit renewal by connecting to the spiritual.  How?  We find a pasuk in the chapter of Tehillim (30:2) that we read during Chanuka, “ארוממך ה' כי דליתני .../I will exult You, God, for you have lifted me up …”  The Chiddushei HaRim explains that the word דליתני/you have lifted me up alludes to דלות/meagerness.  It is not much of a kindness if God lifts us up and this causes us to become arrogant.  Therefore, the Chiddushei HaRim quoting the holy Rav of Parshischa explains that God lifts us up in a way in which we remain humble.  He helps us to connect to Him and, remaining humble, we stay connected.  Being connected to God is the only way to experience hischadshus/renewal and novelty in this world.

The Chiddushei HaRim also teaches that this is the meaning of the words that we say every morning, “מגביה שפלים .../He lifts up the lowly …”  When we think about this we are beset with questions.  Once He lifts them up, they are no longer lowly.  But to be of a low spirit is something for which we strive.[1]  Why, then, would God lift us away from lowliness of spirit?  This prayer must be understood differently.  When God “lifts” us up, He is not lifting us away from humility.  Rather, He is bringing us close to Him – connected to Him, as it were.  The Chiddushei HaRim explains that God lifts up those who will remain lowly even after He lifts them up.  He helps us to come close to Him and remain humble.  Again, being close to God, we are open to experience His hischadshus.

We find this concept in a Zohar[2] explaining the pasuk, “טוב ילד מסכן וחכם ממלך זקן וכסיל .../A poor and wise child is better than an old and foolish king …” (Koheles 4:13)  The Zohar says that the child represents the yetzer hatov/good inclination whereas the old king represents the yetzer hara/evil inclination.  The good inclination guides us to be wary of the suggestions of the yetzer hara, to realize that life is fraught with dangers – מסכן/poor has the same root as סכנה/danger – and to fear sin.  The yetzer hatov helps us to be wise.  What is חכמה/wisdom?  The Zohar[3] explains that חכמה comprises the same letters as כח מה'/strength (or potential) is from God.  The foundation of wisdom is to realize that all power and all potential are from God.  The pasuk states this explicitly, “ראשית חכמה יראת ה'/Awe of God is the beginning of wisdom.” (Tehillim 111:10)

When we tread carefully in this world and realize that everything is from God, we “connect” to Him and are able to experience renewal.  Things take on newness.  One who thinks that he is secure on his own experiences only staleness.

We can understand a pasuk in this week’s parsha according to this concept as well, “... והוא נער/… and he was a youth” (Breishis 37:2) referring to Yosef.  The word נער/youth, has the same root as the word התעוררות/revival.  Yosef always had hischadshus because he was always connected with God.

Our nation experienced a tremendous hischadshus on Chanukah as well.  At the time of the Chanukah story, we as a nation were on quite a low level.  The Assyrian Greeks has instituted terrible decrees forbidding us from keeping the mitzvos.  We cried out to God and He saved us through miracles and wonders.  Every miracle was a hischadshus that came from outside the physical world.  This is clearly alluded to in Tehillim (40:2-4), “קוה קויתי ה' ויט אלי וישמע שועתי: ויעלני מבור שאון מטיט היון ... ויתן בפי שיר חדש .../I have greatly hoped for God.  He inclined to m me and heard my cry.  He raised me from the pit of raging waters, from the slimy mud … He put a new song in my mouth …”  The word יון/slimy, in this pasuk alludes to יון/Greece.

May we merit God lifting us close to Him thereby experiencing hischadshus in our lives.

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[1] Avos 4:4

[2] Zohar 1:179a

[3] Zohar 3:28a, Tikunei Zohar 69, 102b