VaEira 5632 First Ma'amar

At the beginning of this week’s parasha we learn that Moshe Rabbeinu prophesied on a higher level that Avraham, Yitzchak and Ya'akov.  God revealed Himself to Moshe through His ineffable name whilst He revealed Himself to our forefathers through the name ש-ד-י/Almighty.  Yet Rashi[1], quoting Chazal, tells us that God was more pleased with the forefathers than with Moshe Rabbeinu.  Referring to the forefathers God says, "חבל על דאבדין .../Alas, those who are gone …" If Moshe Rabbeinu was on a higher level than the forefathers, why was God more pleased with the forefathers?

A deeper understanding of the names through which God revealed Himself to the forefathers and Moshe Rabbeinu will shed light.  The name ש-ד-י/Almighty, represents the Godly life force which, although hidden, permeates the entire Creation.  This life force is the source by which the Creation manifests.  The mission of our forefathers was to spread this idea and the awareness of God in the Creation.  Chazal[2] teach us that Avraham Avinu was the first person to refer to God as אדון/Master.  He is Master of the Creation. 

Our mission as well, is to realize that God's presence is in every aspect of the Creation.  This is easy work in holy places.  The work becomes more difficult the less holy the venue.  The definition of exile is God's concealment just as the definition of redemption is God's revelation.  The purpose of exile is to come to believe and internalize the belief that God is with us even in the most unholy of places.  God reveals Himself to those who believe that He is there and in fact, this is the way to redemption.  The work and teachings of our forefathers prepared us for redemption.

In order for our forefathers to do their work of spreading an awareness of God in nature, they had to experience the natural world, be a part of it.  This is the level of ש-ד-י/Almighty, God's life force within the natural world. 

Moshe, as well, was charged with the mission of bringing an awareness of God to the nation of Israel within the exile of Egypt.  But God revealed Himself to Moshe Rabbeinu through the Tetragrammaton, representing God as eternal, above nature.  The nature of Moshe’s relationship with God made his mission exceedingly difficult for him.  So, God was more pleased with our forefathers because they were able to do a better job of spreading awareness of God in the world.

Moshe Rabbeinu told the nation that the redemption – God's revelation – was at hand but they did not listen, "... ולא שמעו אל משה מקצר רוח .../… and they did not listen to Moshe from shortness of breath …" (Shmos 2:6)  The simple meaning is that they were too consumed by their oppressive work to even hear Moshe Rabbeinu.  The deeper meaning involves the concept we've been discussing – the idea that God's presence permeates the Creation but is hidden by it.  How so?  

Everything has a physical component and a spiritual component.  In man this idea is clearly stated in the Torah, "ויפח באפיו נשמת חיים .../He blew into his nostrils the soul of life …" If we act with a view for the spiritual, for the soul so to speak, then our actions are spiritually meaningful.  If we act only for the physical, then our actions are cut off from the spiritual.  Exile is the ultimate being cut off from the spiritual because it is the ultimate concealment of God.  

"מקצר רוח/from shortness of breath" alludes to this idea.  רוח also refers to the soul.  קצר/short also means to cut (as in לקצור/to harvest.)  Therefore, מקצר רוח can also be translated as, "because of being cut off from the soul."  Moshe Rabbeinu was trying to teach the nation that God was with them even in the exile.  Internalizing this belief would be instrumental in revealing God and bringing on the redemption.  In fact, this acknowledgment was a prerequisite for the redemption.  But the nation could not hear the teaching because they were removed from the spiritual and involved only in the physical.

This concept explains the Zohar[3] on the pasuk, "... הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה .../… Behold the children of Israel did not listen to me so how will Pharaoh listen to me …"  (Shmos 6:12)  The Zohar says that they did not listen because the דבור/speech was in exile.  What does this mean?

Chazal[4] teach us that the world was created with ten sayings – עשרה מאמרות.  The Chiddushei HaRim explains that these ten sayings became the עשרת הדברות/ten commandments through the ten plagues.  This seems even more enigmatic than the Zohar.  However, according to what we've said earlier we can understand this.  The purpose of the Creation is to conceal God, to afford us free will.  When we look around us, all we see is the physical word.  This concealment is represented by the ten sayings through which the Creation came about.  

The word דבור/speech, means to lead in Aramaic.  We find, for example in Tehillim, "ידבר עמים תחתינו/He shall subdue (lit. He will lead) nations under us …" In another example, the Zohar[5] explains, "ודברת בם/You shall speak about them" as meaning that we should lead our lives according to the Torah.  In exile, God's leadership is not apparent.  This is the reason the Zohar says that דיבור – meaning God's leadership – was in exile.  God's leadership was concealed.

The Chiddushei HaRim is teaching us that God's leadership was revealed through the ten plagues.  By the end of the plagues it was clear to all that God was controlling nature.  So, the ten sayings that created nature to conceal God turned into the ten דיברות/leadership revelations through the ten plagues.

One can imagine Moshe Rabbeinu’s frustration.  He was on a level of experiencing God beyond time and nature.  The exile represented no barrier to his experience.  The nation would not listen to him because they were so far removed from the spiritual.  So, when God instructed Moshe to speak to Pharaoh, his response was that if the nation could not accept that God is with them, then how would Pharaoh possibly accept it.  And in fact the prophet tells us that Pharaoh said, "לי יאורי ואני עשיתני/My river is mine and I have made myself" (Yechezkeil 29:3)  This is the ultimate expression of God's leadership being in exile, of God’s concealment.

So, clearly, God would be more pleased with our forefathers even though Moshe Rabbeinu was on a higher level in terms of experiencing God.

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[1] Shmos 6:9 (vide mekotzeir ru’ach)

[2] Brachos 7b

[3] Zohar 2:25b

[4] Avos 5:1

[5] Zohar 3:269a

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

VaEira 5632 Second Ma'amar

"ואני אקשה את לב פרעה והרביתי את אותותי ואת מופתי בארץ מצרים/I will harden Pharaoh's heart and I will multiply My signs and My wonders in the land of Egypt." (Shmos 7:3)  God is benevolent.  He accepts those who have sinned and wish to return to Him. Why did God treat Pharaoh differently?

Rashi on this pasuk explains.  God knew that Pharaoh, even if he did return to God would not do so with a complete heart.  Pharaoh would surely rebel given the opportunity.  God therefore prevented him from returning so that He could reveal Himself through the tribulations He would bring upon Pharaoh.

Rashi is teaching us the importance of intent.  In the case of Pharaoh, it was more important that the actual deed.  We can infer from this that the opposite is certainly true[1].  If one wants with all his heart to serve God and to not be swayed from this goal, even if he doesn't succeed in bringing this desire to fruition God will nevertheless help him.  It's the desire that counts.

God knows that the children of Israel want to serve God.  He knows that it does not give us pleasure to swerve from doing His will.  Therefore, just as He prevented Pharaoh from returning to Him because Pharaoh did not truly desire to do so, He strengthens our hearts and helps turn our hearts towards Him because He knows it's what we really want.

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[1] מדה טובה מרובה ממדת פורעניות, Yoma 76a

VaEira 5632 First Ma'amar

At the beginning of the parsha we learn that Moshe Rabbeinu prophesied on a higher level that Avraham, Yitzchak and Ya'akov.  God revealed Himself to Moshe through His ineffable name whilst He revealed Himself to our forefathers through the name ש-ד-י/Almighty.  Yet, Rashi quoting Chazal tells us that God was more pleased with the forefathers than with Moshe Rabbeinu.  Referring to the forefathers God says, "חבל על דאבדין .../Alas, those who are gone …" If Moshe Rabbeinu was on a higher level than the forefathers, why was God more pleased with the forefathers?

A deeper understanding of the names through which God revealed Himself to the forefathers and Moshe Rabbeinu will shed light.  The name ש-ד-י/Almighty, represents God's life force which, although hidden, permeates the entire Creation.  This life force is the source from which the Creation manifests.  The mission of our forefathers was to spread this idea and awareness of God in the Creation.  Chazal teach us that Avraham Avinu was the first person to refer to God as אדון/Master.

Our mission as well, is to realize that God's presence is in every aspect of the Creation.  This is easy work in holy places.  The work becomes more difficult the less holy the venue.  The definition of exile is God's concealment just as the definition of redemption is God's revelation.  The purpose of exile is to come to believe and internalize the belief that God is with us even in the most unholy of places.  God reveals Himself to those who believe that He is there and in fact, this is the way to redemption.  The work and teachings of our forefathers prepared us for redemption.

In order for our forefathers to do their work of spreading an awareness of God in nature and the natural world, they had to experience the natural world, be a part of it.  This is the level of ש-ד-י/Almighty, God's life force within the natural world. 

God revealed Himself to Moshe Rabbeinu through the Tetragrammaton, representing God as eternal, above nature.  Moshe was charged with the mission of bringing an awareness of God to the nation of Israel within the exile of Egypt.  The nature of his own relationship with God, however, made this mission exceedingly difficult for him.  God was more pleased with our forefathers because they were able to do a better job of spreading awareness of God in the world.

Moshe Rabbeinu told the nation that the redemption – God's revelation – was at hand but they did not listen, "... ולא שמעו אל משה מקצר רוח .../… and they did not listen to Moshe from shortness of breath …"  The simple meaning is that they were too consumed by their oppressive work to even hear Moshe Rabbeinu.  The deeper meaning involves the concept we've been discussing – the idea that God's presence permeates the Creation but is hidden by it. 

Everything has a physical component and a spiritual component.  In man this idea is clearly stated in the Torah, "ויפח באפיו נשמת חיים .../He blew into his nostrils the soul of life …" If we act with a view for the spiritual, for the soul so to speak, then our actions are spiritually meaningful.  If we act only for the physical then our actions are cut off from the spiritual.  Exile is the ultimate being cut off from the spiritual because it is the ultimate concealment of God. 

"מקצר רוח/from shortness of breath" alludes to this idea.  רוח also refers to the soul.  קצר/short also means to cut.  Therefore, מקצר רוח can also be translated as, "because of being cut off from the soul."  Moshe Rabbeinu was trying to teach the nation that God was with them even in the exile.  Internalizing this belief would be instrumental in revealing God and bringing on the redemption.  In fact, this was a prerequisite for the redemption.  The nation could not hear the teaching because they were removed from the spiritual and involved only in the physical.

This concept explains the Zohar on the pasuk, "... הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה .../… Behold the children of Israel did not listen to me so how will Pharaoh listen to me …"  The Zohar says that they did not listen because the דבור/speech was in exile.  What does this mean?

The Chiddushei HaRim explains that the world was created with ten sayings – עשרה מאמרות.  These ten sayings became ten עשרת הדברות/ten commandments through the ten plagues.  This seems even more enigmatic than the Zohar.  However according to what we've said earlier we can understand this.  The purpose of the Creation is to conceal God.  This concealment is represented by the ten sayings through which the Creation came about.

The word דבור/speech, means to lead in Aramaic.  We find, for example in Tehillim, "ידבר עמים תחתינו/He shall subdue nations under us …" Another example, the Zohar explains, "ודברת בם/You shall speak about them" as meaning that we should manage our lives according to the Torah.  In exile, God leadership is not apparent.  This is the reason the Zohar says that דיבור – meaning God's leadership – was in exile.  God's leadership was concealed.

The Chiddushei HaRim is teaching us that God's leadership was revealed through the ten plagues.  By the end of the plagues it was clear to all that God was controlling nature.  So, the ten sayings that created nature to conceal God turned into the ten דיברות/leadership revelations through the ten plagues.


However, when Moshe Rabbeinu spoke to the nation and they did not listen he told God that if the nation cannot accept that He is with them, then how would Pharaoh possibly accept it.  And in fact the prophet tells us that Pharaoh said, "לי יאורי ואני עשיתני/My river is mine and I have made myself"  This is the ultimate expression of God's leadership being in exile.

Va'Eira 5631 First Ma'amar - Practical Application

This essay is based on Va’Eira 5631 First Ma’amar.  Clicking on the previous words will bring you to the ma’amar on the blog.

The Sfas Emes teaches us that in addition to influencing the world around us, our actions have spiritual ramifications as well.  By influencing the spiritual we indirectly influence the physical, too.  For example, the Nefesh HaChayim writes that a Jew who sins is much worse than what the evil Titus did in the Beis HaMikdash.  What Titus did had no spiritual ramifications.  It was a localized act.  A Jew who sins influences himself and the world in ways that he cannot begin to understand.

The Sfas Emes therefore concludes that it is unwise to rely on our own thought processes no matter how strongly we believe that we’ve arrived at the truth.  Instead, we need to submit to the source of wisdom, God’s will and word.

The Midrash in this week’s parsha discusses the mistakes of Shlomo HaMelech and Moshe Rabbeinu because they relied on their own intellect.  Shlomo HaMelech took more wives than the Torah allows a king.  Moshe Rabbeinu complains to God for the deterioration of the nation’s situation after he spoke with Pharaoh.

The Sfas Emes explains that at the time, neither Shlomo HaMelech nor Moshe Rabbeinu thought they were doing something wrong.  Shlomo said that his connection with God will protect him from being influenced by his wives.  Moshe Rabbeinu had an expectation that the nation would be saved without being further afflicted.

Both Shlomo HaMelech and Moshe Rabbeinu learned that decisions they made based on their own wisdom, decisions which appeared strongly to them to be correct when they were made, turned out to be wrong.  When they gained more wisdom, they realized that their original actions were based on flawed thinking.  The lesson for us is that we can never be sure of our own wisdom since our current outlook may prove incorrect when we gain more wisdom.

How do we know, though, what God’s will is?  First, in principle, actions that do not coincide with the Halacha are never God’s will.

But what about the less obvious.  What if you need to make a decision, as I do right now, about where to send your son for high school?  Your have a choice between several Yeshivos, all fine institutions.  What about a decision about what neighborhood to live in?  How do we align ourselves with God’s will when guidance cannot be found in the Shulchan Aruch?

The Sfas Emes makes an incredible statement.  He teaches that we align ourselves with God’s will by subordinating our own intellectual faculty to the will of God - even if we don’t know what the will of God is.  By making a conscious decision to subordinate our own will to His, we receive His help in making the decision that is in alignment with His will.

When we do this, our actions have positive ramifications far beyond our limited view of them.  I think it was Rav Elchanan Wasserman who told encouraged people where he lived, that if the Jews of Eastern Europe refrained from speaking lashon hara, the Jews in Paris will refrain from chilul Shabbos.

Therefore, before taking any decision, it seems like a good idea to tell God that you want to achieve His will through your decision and ask Him to open your eyes and enlighten you as to the correct decision that is aligned with His will.