Beshalach (2c): Follow the Light

In the last post we explained that the Jews had such a pining to stay at the shore after Kriyas Yam Suf because the experience of their connection was so deep and so real that they never wanted to let it go. But we know that in the end Moshe Rabeinu convinced them to leave. What happened?

The aforementioned Zohar relates as follows. We know that spiritual revelation is often compared to light (see here). Hashem took the 'light' that was shining at the sea shore and pushed it deep into the Midbar. The Jews now saw that if any connection was possible, it was out there in the wilderness. The fact that they would have to traverse long and far before their next revelation was a non-issue. The thirst and the longing generated in the experience of Kriyas Yam Suf created a vacuum in their souls that needed to be filled, thus they were willing to go to great lengths to find it.

This is how the Navi describes Israel's loving trek into the desert: כה אמר יהוה זכרתי לך חסד נעוריך אהבת כלולתיך לכתך אחרי במדבר בארץ לא זרועה - So says Hashem! I have remembered the kindness of your youth and you bride-like love. You followed me into a barren land.

The simple explanation is that just as an impressionable child trusts a parent or a new bride is completely given over to her prince-in-shining-armor, so too the Jews were willing to follow Hashem into a place where there was no guarantee of food, an בארץ לא זרועה - an barren land.

However, Rav Yitzchak Schmidman zatza"l explained בארץ לא זרועה with a twist. These words can be literally translated to mean "A land where 'no' has taken root" - a space that engenders negativity.

We explained earlier that the main goal of any test is to see if we can follow Ratzon Hashem even when we experience constricted consciousness, מוחין דקטנות. We explained that this is hinted to in the words למען אנסנו הילך בתורתי אם לא, which we explained to mean 'to test if you will go after my Torah even when things feel 'no', even when we are not at our best.

The retraction of the light of Kriyas Yam Suf created a massive shift into 'לא' for the Jewish people. It dropped them from the elevated status that they were on and left them with profound מוחין דקטנות, and they were willing to go along with Ratzon Hashem and follow Him into the bleak desert, בארץ 'לא' זרועה - A place where 'no' has taken root, a space that engenders מוחין דקטנות. Am Yisrael's test was 'למען אנסנו הילך בתורתי אם לא' - and the Navi testifies that they passed with flying colors.

When we fully engage our Avodas Hashem even when things feel 'לא', even when we experience מוחין דקטנות we are displaying the Jewish soul's innate desire to find Hashem no matter where He may be hiding Himself. Just as a father steps back to encourage his son to learn to walk towards him, so too Hashem 'retreated' deep into the desert to instil this quality into the spiritual makeup of the Jewish people.

'למען אנסנו הילך בתורתי אם 'לא

לכתך אחרי במדבר בארץ 'לא' זרועה 

Beshalach (3): Greatness in our Oneness

הים ראה וינס

The sea saw and it fled

The Passuk in Tehilim illustrates how the Yam Suf fled before the Jewish people, causing it to split. The Medrash asks, what did the sea 'see'? The Medrash answers as follows: "ראה ישראל באים ורכוש מצרים בידם" - the sea saw Israel coming and the property of the Egyptians in their hands. Apparently, this sight was so awe-inspiring that the the sea was forced to withdraw and split.

The Yidden are usually referred to as either 'בני ישראל' or 'עם ישראל' - the children or the nation of Israel. Yet here they are simply called 'ישראל'. What is unique about this incident that we are called by this broader title?

Based on the words of the holy Yismach Moshe, zy"a, we will hopefully achieve some understanding.

Chazal teach us that, אלמלי היו ישראל באגודה אחת לא שלטה בהם כל אומה ולשון - 'If only the Jews were to totally banded together as one, no nation would have any control over them.' Why is this so? (And it is also interesting to note that here too we are referred to simply as Yisrael.)

The explanation is profound. Yaakov received the name ישראל on the grounds that כי שרית עם אלהים ואנשים ותוכל - You did battle with angel and man, and you were victorious. Yisrael is the name of dominance. Upon Yaakov Avinu's passing he divided this characteristic among his twelve children, who in turn passed it on to the six hundred thousand root souls of the nation. What emerges is that Yaakov Avinu's 'נשמה הכוללת' - his collective soul is splintered and fragmented in each and every one of us.

A nation is united but they are not one. Siblings are related but they too are not one being. However, because the Jews find their essential root in one, collective soul we can transcend above עם ישראל and בני ישראל and simply bear the title of ישראל, the inclusive embodiment of our holy ancestor. And as we learned, the name ישראל implies the ability to overcome any obstacle.

Upon the exodus, the Jews attained such a level of brotherhood and unity that they merited the grand title of ישראל. Their souls were fused together as one. With the collective spiritual force that they generated, the sea was forced to 'run away'. How powerful are we when we come together!

Beshalach (2b): A Treasure Trove

ויסע משה את העם מים סוף

And Moshe caused the people to depart from the sea.

Rashi explains that the Jews needed to be forced by Moshe to leave because the booty and treasure that was washed up on the shore was simply to enticing to give up. The ביזת הים was fantastic and they wanted to collect every last gem. This explanation seemingly casts the Jews in a shallow light.

The Zohar however gives a different explanation. We know that the שירה was an expression of tremendous prophecy. Chazal explain in detail the sublime spiritual heights that the Yidden reached at the shore. They saw and experienced visions far beyond any other prophet. After so many years of exile they never wanted to leave. They couldn't let go of the Dveikus. They thirsted to hold on to this moment forever.

How are we to reconcile these two seemingly contradictory explanations? The answer is that the true ביזת הים, the 'treasures' and 'gems' that Am Yisrael was so greedily collecting was the once-in-a-lifetime closeness being revealed then. This was the gold, this was the silver and precious stones.

To be continued...

Beshalach (2a): Yes When it's No

למען אנסנו הילך בתורתי אם לא

In order to test if you will go in the ways of the Torah or not...

Hashem provides enough of the מן to last for each day. The simple point of the test is to see if the Jews will adhere to the directive not to leave any over. However, says R' Mordechai of Lechovitch, zy"a, each facet of the Torah is pertinent to us now as well. Being as we no longer receive the Man, what relevant message can be found today?

Life experience has taught us that our relationship to spirituality is not static. We all have 'Yes' days and 'No' days. A day when we feel capable of fulfilling our potential is a time when we are imbued with מוחין דגדלות - a clear and open mind. The days that things are foggy are when we are experiencing מוחין דקטנות - constricted consciousness. Hashem asks each one of us "הילך בתורתי אם לא"? Are you going to give it your all even on a 'No' day?

This is the crux of every test we are given. Just as our personal feelings of inspiration can fluctuate, so too there is a certain level of plasticity when it comes to Hashem's expectations of us. Life throws us practical and emotional curve-balls that sometimes make demands that are are beyond our control. The point of every test is to see what we are capable of even when we are experiencing מוחין דקטנות.

To be continued...

Beshalach (1): Naturally Divine

וישב הים לפנות בוקר לאיתנו

And towards the morning the sea returned to its strength

Once the Egyptians entered the water the sea reverted to its original form. No longer did it stand upright. Chazal explain that the word 'לאיתנו' should be read  as to mean 'לתנאו' 'its original condition'. This is a reference to a deal that G-d cut with the waters of the earth that they would split for the Jews when they arrived at the shore.

An amazing story explains how crucial this point is.

There was a religious man with a broad academic background who arrived at the calculation that the sea was meant to split precisely at that moment. The miracle was no miracle at all, rather it was a nifty meshing of scientific coincidences that happened to save the day. He found it troubling that so much of the exodus story revolved around a scientific anomaly so readily understood. So he traveled to the Ba'al Shem Tov to resolve his unease.

When the Ba'al Shem saw the man approach he went into the Shul to give a public address:

"There are those out there who believe that they can scientifically justify Kriyas Yam Suf. Fools!  The Torah begins 'בראשית ברא אלוקים' - In the beginning G-d created. The word 'אלוקים', which means G-d has the same Gematria (numerical value) as the word 'הטבע' - Nature. The most miraculous wonder of all is that HaKadosh Baruch Hu completely meshed His Divine will with the systems of creation. There is a fusion between Divine and mundane. This union manifests itself in 'explainable' miracles. This is the meaning of re-reading the word 'לאיתנו' to be 'לתנאו'. Hashem originally set up the world so that the waters would split for Am Yisrael. The fact that this event was hard-wired into the fabric of reality is the greatest proof of Divine Providence. Had there been no Jews there would have been no natural way for the sea to do what it did!"

This is the meaning of what Chazal explain the word בראשית to mean בשביל ראשית, for the Jews, who are called Reishis. The laws of nature were predicated on the needs of the Yidden throughout the ages.

Bo (3): Blinding Light

לא ראו איש את אחיו... ולכל בני ישראל היה אור 

No Egyptian man saw his fellow, and for the Jews there was light.

This Passuk requires our attention. We know intuitively that the Jews weren't subject to the plagues, so why does the Passuk here need to inform us? Secondly, the verse couples the Egyptian darkness together with the Jewish light in such a way that the two are interdependent. How are they connected? Seemingly the absence of the plague allowed for the sun to carry on as usual, yet something else is being implied.

The Kever of the Ahavas
Shalom zy"a

The Ahavas Shalom, Menachem Mendel of Kosov zy"a explains that there are two ways to accomplish the effect of darkness. The first, and more obvious method is to deprive the space of light intake (shut the windows); thus darkness ensues automatically. But there is a second way. Experience shows that we cannot stare into direct sunlight. It either forces us to shut our eyes, or it blinds us. Either way, it is the brightness of the light itself that causes our inability to utilize it. Darkness can come from no light, but too much light has the same outcome as well. Blinding light is essentially darkness.

The same is true of spirituality. Hashem provides the world with life-force and sustains us at every second. But the light that comes from Hashem is constricted and dimmed in order that it doesn't totally blow us away. This has many practical applications. For example, if a new Ba'al Teshuva tries to join Chasidim who Daven ecstatically, he might find the whole experience overwhelming. Their power can shut him down. 

(Here is one amazing application of this concept: The Mekubalim taught us that there are four 'worlds' or levels to the structure of the universe. The highest world is called אצילות, which means Emanation. This is a realm of pure Divinity. אצילות is followed by בריאה which means Creation. Beneath בריאה is יצירה, the world of Formation. The fourth and lowest world is referred to as עשיה which means Action, and it is the plane of material physicality.

The Mekubalim have coined many different terms to relate the various forms of spiritual activity that are present in these Worlds and how the relate to one another. One puzzling pairing of terms is how the second world of בריאה is called חושך - darkness - and the world beneath it, יצירה, is called אור - light.

This is the meaning of what we say in Davening, יוצר אור ובורא חושך"" - Hashem 'formed' light and 'created' darkness. The implication being that Light is connected to the world of יצירה and darkness to the world of בריאה.

This is perplexing based on the assumption that the higher worlds are more spiritual than the lower worlds. This being so, why is it that יצירה is called Light? Would it not be more logical to flip the terms and refer to בריאה as Light?

The resolution is found in the principle stated above: light that is too powerful is inaccessible and is essentially darkness. The world of בריאה is more spiritually illuminated, but to the point that the light is inaccessible. Thus בריאה is called Darkness. The light of יצירה however is digestible, so that facet of the universe is אור.)

This concept is becomes nuanced because different creations within the universe have different standards what gradation of light can be tolerated. What is 'Darkness' for one may still be 'Light' for another. Take the Ba'al Teshuva we mentioned before: after some time gaining exposure to the world of prayer, that same Tefilah experience can be very uplifting when revisited.

This secret unlocks our Pasuk. The Plague of Darkness was not executed by blotting out the sun. It was carried out by bringing into the world a light that the Egyptians couldn't handle. That very same light was empowering for Am Yisrael, up to the point that Chazal detail different manifestations of super-human and meta-physical 'sight' that the Jews experienced during the plague. Thus the darkness of the Egyptians was one-in-the-same as the light of Jews.

More on this to come...

Bo (2): Building a Legacy

ויקוד העם

And the nation bowed

Rashi here lists three reasons that the Jews got so excited:

על בשורת הגאולה וביאת הארץ ובשורת הבנים שיהיו להם""

First, they received the news of the impending redemption. Secondly that they were going to arrive in Eretz Yisrael. Finally, they were to have children.

R' Elyakim Moshe Braiya zy"a (the son of the Kozhnizter Magid) in the Da'as Moshe asks as follows: Every word of Rashi is calculated. Thus, the sequence in which this information was transmitted also teaches us the relative importance of each component. There must be a build up. How are individual children more exciting than national redemption and conquest? Jews by their very nature see the big picture. At my wedding I mention Yerushalayim. At a Bris we say Acheinu. We don't start the Pesach Seder, ultimate family time, without inviting guests from the street first. Suddenly children trump the manifestation of an entire nation's destiny? There must be something deeper going on.

Moreover, Rashi seems to break this third piece of information  into a category all its own! Fist there is the "בשורת הגאולה וביאת הארץ" - the news of redemption and arriving at the Land. They are coupled together. Then comes "בשורת הבנים שיהיו להם" all by itself.

We can resolve these issues based on the following introduction.

The Pasuk says, ורב שלום בניך - there is great serenity for your children. Chazal explain "אל תקרי בניך אלא בוניך". This means that that the word "בניך" - sons - should be interpreted to mean "בוניך" - builders; that those who study Torah and do Mitzvos build the universe and stabilize it. This is predicated on what Chazal teach in Pirkei Avos that the Tzadikim are partners with Hashem in the constant enlivening of the world. Doing Mitzvos and learning Torah are the life-sustaining nutrients that the universe requires to keep on moving along.

The premise behind any Drasha of Chazal is that words that consist of the same structural elements (their letters) are essentially linked, even if their definitions seem to differ on the surface. Therefore we must ask, what is the justification to jump from "בניך" to "בוניך"? What is the connection between builders and children?

The obvious answer is that the whole concept of a legacy is predicated on one generation building on the accomplishments of their parents before them.

However, there is a deeper facet at play as well. Chazal have taught us (see Rashi in the beginning of Parshas Noach) that the legacy (literally "progeny") of a Tzadik is crystalized in his good deeds. His children are a facet in the greater latticework of Avodas Hashem. Actions are called children as well. They are 'born' from our thoughts and desires.

This is the meaning of "אל תקרי בניך אלא בוניך". Tzadikim are universe builders and this is their ultimate legacy. Each good deed and positive thought adds a brick into the construct of the upper-spiritual and lower-physical domains of the universe. (This gives new insight as to why people refer to special projects and hobbies as "my baby".)

This is what was truly exciting the Jewish people. More that leaving Egypt, more than getting into Eretz Yisrael the prospect of transforming into "בוניך" - Hashem's partners in creation - was the most tantalizing and inspiring vision they could be offered. Becoming a people of life-givers is more essential to the Jewish Identity than any location can contain. Thus the news of "ובשורת הבנים שיהיו להם" beats "בשורת הגאולה וביאת הארץ" any day.

Hashem told them they would have many children, but the Yidden were wise enough to understand, "אל תקרי בניך אלא בוניך".

Bo (1): Hashem is Here Too

בא אל פרעה

Come to Paroh.

The Sefarim HaKedoshim have all pointed out that seemingly it would make more sense for the Pasuk to state, "לך אל פרעה" - go to Paroh, instead of "בא". We will try to focus on the explanation of the Toldos Yaakov Yosef of Palonya while synthesizing themes from other Tzadikim as well.

The Ba'al Shem Tov revealed a fundamental concept that contains endless applications: "תענוג תמידי אינו תענוג" - A constant pleasure isn't considered pleasurable. This is why the Navi is shown that the angels constantly rush towards and then subsequently withdraw from Hashem's Throne of Glory.  Being forced to eat for hours on end is uncomfortable, even torturous - even is the food comes from a five-star chef. Just as one take pleasure in a delectable meal, so too is there a certain pleasure in feeling satisfied and finishing the experience.  Our souls are dynamic in their essence and thus we have Aliyos and Yeridos - ups and downs - in our Avodas Hashem. This is called רצוא ושוב - running and retreating. It is a fundamental topic in Chassidus.

The Ohel of the 'Toldos' as well as
the 'Mochiach'

There is a deeper facet of this concept as well. Taking off-time from an experience makes the follow-up that much more exciting. For example, the excitement of seeing a relative who lives in another country trumps the excitement of coming home to a sibling that you see every day.

The same applies to our journey in Ruchniyus: We have downs in our spirituality. It's just as natural as inhaling.  It's not something we can avoid. In fact, the opposite is true; down-time is something to fully embrace. Often, when denying we are in a burn-out it only prolongs the process. When we accept the situation, "Right now I'm really out of it", it affords us the opportunity to build up our desire to truly achieve when we do get our Kochos back.

Hashem is not only with us in our Aliyos. He accompanies us on all of our travails; Yeridos included. They too are an integral part of Ruchniyus. תענוג תמידי אינו תענוג.

Moshe's approaching Paroh embodies the ultimate Yeridah. Interacting with ultimate impurity. This dynamic is amplified by the fact that Moshe exists on a tremendously sublime plane of reality. The drop from his natural state of being to debating Paroh is painful. And it was this idea Hashem was teaching us when He said "come to Paroh". You tell a person to come somewhere when you yourself are already in that place. Not 'go here' but 'come here. Hashem was encouraging Moshe to embrace the Yeridah. Hashem was saying, "Come. I am here too."

And all of this for what? 'למען שיתתי אותתי בקרבו' - 'So I may do wonders in his midst.' Internalizing the reality of Ratzo V'Shov enables us to reach tremendous heights afterwards.

Vaera (3c): An Intellectual Leader

The following is the third and final instalment in a series based on the teachings of the Shem MiShmuel on this week's Parsha. Here you can find Part One and Part Two.

We have thoroughly explained that Paroh executed a Galus HaDa'as, an exile of the intellect. He clouded the collective mind and soul of the Jewish people and prevented them from connecting to the Divine. Paroh himself was the human personification of Oref - stubbornness - the antithesis of Da'as which means singular connection. Moshe Rabbeinu told Hashem that if the Jewish people - who had been affected by Paroh -  wouldn't listen to him, the surely Paroh himself, who was the source of the problem would not listen as well.

The final issue that needs to be addressed is HaKadosh Baruch Hu's response to Moshe. He didn't undermine the logic that Moshe presented, Hashem simply informed Moshe that from this point forward he is the governing official of the people. It is unclear how this solves the issue.

Moshe is referred to as the Da'as of Am Yisrael. The Torah, which dictates our every move is oft referred to as Da'as Moshe - Moshe Rabeinu's Intellect. Moshe is, so-to-speak, the Brains of the operation. A slave relinquishes his mind to his master and makes no decisions of his own. He led the people out of Egypt and transformed them slaves into the Dor De'ah: the Era of Enlightenment (derived from the word Da'as). He brought them the G-dly concepts of Torah and infused their being with it. Insomuch as Paroh embodies Oref, and the inability to listen and internalize; Moshe Rabbeinu is the ultimate contrast. He is Da'as. He is the Grand Infuser of spiritual ideals.

By instating Moshe as the official leader of the Jews, Hashem was effectively removing them from Paroh's influence of Oref and connecting them to Moshe, priming them to leave the Galus HaDa'as and instead become the Dor De'ah that they were destined to be.

Vaera (3b): Who Can Listen?

The following is the second installment in a three-part series based on the Shem Mishmuel of Socatchov in this weeks Parsha. The first piece can be found here.

הן ישראל לא שמעו אלי ואיך ישמעני פרעה

The Jews didn't listen to me, how will Paroh listen?

In rabbinics this is called a Kal VaChomer. It is a logical premise that dictates that if a principle is true under strenuous circumstances it will certainly remain true under less challenging conditions. Moshe claimed that if the Jews - lowly slaves -didn't find him convincing, a man with royalty and prestige such as Paroh surely won't take him seriously.

However this claim has a flaw. The Passuk clearly states the reason that Am Yisrael didn't listen to Moshe Rabbeinu. They were overworked and overtired. Moshe came to them presenting lofty images of redemption and unity with Hashem and they were preoccupied dragging boulders. If this is the reason that Moshe was disregarded then what does he have to fear of Paroh? This excuse certainly doesn't apply to the king!

Another issue is that Hashem doesn't answer the Kal VaChomer and thus seemingly accepts it. All He says to Moshe is that from this point forward Moshe is officially the top of the leadership hierarchy, ויצום אל בני ישראל. (See the Sforno.)  Moshe just finished explaining that the people didn't accept him, and suddenly he's the boss? How does that help at all? We have a lot of clarifying to do.

The Shem MiShmuel of Socatchov explains the Kal VaChomer in a fundamentally different way:

As we explained in the first section of this series, Paroh was a power-plant of stubbornness. He personified the inability to connect and internalize. In technical terms, he was the antithesis of the attribute called Da'as. With tremendous spiritual influence he stripped the Jews of their ability to listen. He created a Galus HaDa'as.

This was the essence of Moshe's Kal VaChomer to Hashem. The Jewish people are merely subject to the impure influence of Paroh's attack on Da'as. They are "under his spell" and cannot hear me out. If that's the case, then certainly Paroh himself who is the source of this spiritual corruption won't be able to internalize my redemptive plea! If the infected can't accept me, certainly the essential cause won't accept me either.

To be continued...

Vaera (3a): Separating for Connection

The following is the first installment in a three-part series based on the teachings of the Shem MiShmuel in this week's Parsha:

A central theme discussed throughout all of the Sefarim HaKodeshim during these weeks is the concept of the Galus HaDa'as, how Mitzrayim was an exile of the intellect. What exactly is Da'as and how does it go into exile?

Da'as seemingly has contradictory definitions. On the one hand it seems to mean 'deeply connecting', as it is used as a euphemism for marital relations. On the other hand it also implies to separate. The passage in Shmona Esrei on Motzei Shabbos that serves the purpose of separating between Shabbos and the week is in the Bracha of Chonen HaDa'as. The Gemara explains this placement by saying, "אם אין דעת הבדלה מנין?" If there is no Da'as how can separation be made? These two definitions of Da'as seem be contradictory.

The resolution is nuanced but obvious. True internalization of a concept requires a deep connection/differentiation duality. A true Lamdan (Talmudic analyst) will tell you that it is far more impressive to show how two similar concepts are different than to draw a similarity between two foreign ideas. In the Yeshivos the first tool is referred to as a Chiluk, the second a Tzu Shtel. A good Chiluk is a fantastic display of a mature analytic process as it requires a sharp mental razor.

The total isolation of a concept allows for its curves to be well defined. Only then can full connection take place, for only at that point is the subject matter truly available in the first place. Intimacy with one's spouse is only meaningful under the pretext that there is loyalty within the matrimony. My connection to you is only as deep insomuch as you are "the only one", my soul mate. This is Da'as.

While being pulled in a thousand directions by their demanding, Egyptian task-masters, the Jewish people were robbed of their Da'as. The back-breaking labor left them with a vagueness and cloudiness of mind. There was a feeling of tiredness that comes at the end of a long day... but the feeling never went away.

This was a spiritual assault on the collective Jewish soul and Paroh was the mastermind behind the movement. Paroh was well aware that the redemptive process begins with וידע אלוקים - "and G-d knew" (stated in last week's Parsha), which means the Hashem began to generate a flow of Da'as back into the world to combat Paroh's affront.

Paroh the antithesis of Da'as. The letters that spell Paroh also spell Oref, the back of the neck. You see the back of my neck when I turn away and don't want to look at you or connect to you. The Oref is the opposite of Da'as. If Da'as means to internalize an idea, then it doesn't come as a shock that stubbornness is referred to in the Torah as קשי עורף - stiff neck. Stubbornness is the inability to internalize, the ultimate contrast to Da'as.

Paroh and the Egyptians carried out a systematic mind-numbing operation. By blunting the Da'as of the Jews they became disconnected from Hashem in the most fundamental way. The Pasuk teaches us דע את אלקי אביך ועבדהו, Know the G-d of your ancestors and serve Him. The implication is obvious: without proper Da'as, true Avodas Hashem is impossible. This explains the absolute profundity of the Galus HaDa'as.

To be continued...

Vaera (2): Croaking Piety

In this week's Parsha we witness the plauge of the frogs.

There is a perplexing occurrence between Dovid HaMelech and a frog. When David proclaimed, "כי חסיד אני" - "I am pious", a frog approached him and said, "You only get up at midnight to praise Hashem. I pull all-nighters! I never stop!" How do we see this to be true? How does a frog never cease to praise Hashem moreso than any other creature?

The Sfarim HaKedoshim teach us that the essence of any topic is contained in its first manifestation in the Torah. Frogs show up now for the first time, thus the secret to our Midrash must be contained in this week's Parsha.

The Be'er Moshe of Ozherov explains:

Chazal explain that the frogs that plagued Egypt  were Mekadesh Shem Shomayim in an outstanding way. Moshe told Paroh that the frogs would penetrate  their bedrooms, their dough and their ovens. The frogs said, "When is there dough near the ovens? (the Passuk pairs them together) Only when the ovens are hot." Even though there was no particular command as to what kind of oven to jump into, the frogs thus engaged in extra self sacrifice and ruined the hot ovens - at the expense of their own lives.

We know the famous story that Chanaya, Mishael and Azarya survived a furnace after being thrown in by Nevuchadnetzar for not bowing down to a statue. The Gemara (Pesachim 53:b, see Tosfos there) explains that Chanaya, Mishael and Azarya didn't need to jump into the furnace that Nevuchadzetzar threatened them with because the statue wasn't Halachically considered Avodah Zara on a technicality. However, remembering how the holy frogs jumped into hot ovens - even when not explicitly commanded - in order to generate more honor for Hashem, so too they would risk entering the furnace - even when not required - in order to be Mekadesh Shem Shomayim.

We see that Moshe told Paroh that the plague of frogs would end by the frogs entering the Nile, and there they were to remain forever. The significance of this is that their message of going above and beyond to be Marbeh Kavod Shomayim reverberates forever. The frogs, and their power are everlasting.

This is why in Perek Shirah, the compilation of each facet of the universe and its praise of Hashem, it is the frog who says Baruch Shem K'vod Malchuso L'Olam Va'ed - Let Hashem's Honorable Name forever be great. For it is they, through their lasting identity of self sacrifice, who are the vehicle for Gilui K'vod Malchus, the revelation of Hashem's dominion.

Based on this we can understand how it is that the it is specifically the frog who can trump David HaMelech in piety. For this creature in particular left a mark on the universe that empowers all who seek to be Mekadesh Shem Shomayim to go above and beyond their normal requirements and limits.

Vaera: Aspiring for Greatness is Great

וארא אל אברשהם אל יצחק ואל יעקב

And I appeared to Avraham, to Yitzchak and to Yaakov.

On the words, "to Avraham Yitzchak and Yaakov" Rashi explains "This means the Avos - the forefathers." We know that Rashi's goal is to explain the Torah so that even the most simple of students to understand, but this seems to be restating the obvious. What is the novelty in telling us who our ancestors are?

Says R' Meir HaLevi M'Apt in the Ohr LaShomayim: Rashi is coming to teach us how this particular piece of the dialuge between Moshe and HaKAdosh Baruch Hu is relevant to us as well.

Sometimes we feel that we are so far from spirituality that Hashem isn't concerned with us. "He's interested in the major-league players of the generation. As for little me? Not so much. Hey, we can prove it too! Hashem told Moshe that He only appears to people on the level of Avraham, Yitzchak and Yaakov!"

Rashi is coming to teach us that this is not true. Who are Avraham, Yitzchak and Yaakov? They are the Avos. But the word Av (singular) doesn't only mean 'father' - it means desire. "כי לא אבו" "אולי לא תאבה" (and many other examples as well). Hashem didn't relate to our forfathers because of their greatness. He appeared to them because of their deep desire to connect to Him. Success is a wonderful thing, but it's the inner drive that is really valuable in Shomayim.

This is why Rashi tells us that Avraham, Yitzchak and Yaakov were the Avos; their true value came from their thirst and hunger for holiness, more so than their technical achievements, and it is specifically this attribute that garners them the title Avos. 

Shemos (1b): Kick Back and Relax

We mentioned in a previous post that the reward for Yiras Hashem is the feeling of Yishuv HaDa'as that comes with being at home. The novelty in this is that Paroh attempted to uproot the Jews' sense of internal calm - לכו לסבולתיכם - he wanted them to remain in a constant state of upheaval, forever trying to reach quotas at an unbearable pace. The Sefarim HaKedoshim call this Galus HaDa'as - a Mental Exile. This was Mitzrayim

What emerges is that Yocheved and Miriam, by fearing Hashem and being rewarded with Yishuv HaDa'as, beat the system and prematurely overcame the Galus HaDa'as.

Let's take this idea a step further.

If Galus robs us of our Yishuv HaDa'as, the Geulah is personified by the feeling of Batim, homecoming (as we see by Yocheved and Miriam). This, says R' Menachem Mendel M'Shklov is the meaning of the verse in Tehilim which describes the ultimate redemption, "על אדום אשליך נעלי" - I shall send my shoes on Edom. What is the meaning of this? We will pelt them with sandals?

The answer is as we have been explaining, at the end of the day, when it's all over and world-peace reigns supreme Am Yisrael will be able to relax and finally have Yishuv HaDa'as after this lengthy exile. David HaMelech is teaching us that on a macro-cosmic level the feeling can be likened to coming home and kicking off your shoes after a long day's work. "על אדום אשליך נעלי"

Perhaps we can suggest that this is another facet as to why Hashem tells Moshe to take off his shoes when instructing him to lead the Geulah. Moshe is often referred to as the "Da'as" of Am Yisrael and he was to lead the "Dor Deah" - the enlightened generation. The Geulah was a process of bringing back Yishuv HaDa'as to the Jewish people which is a dimension of "על אדום אשליך נעלי".

Shemos (1a): At Home with My Fears

ויהי כי יראו המילדת את האלוקים ויעש להם בתים

For the midwives feared Hashem and he made for them houses

The Pasuk tells us that the reward for the fear of Hashem was "houses". We know that Hashem works with us Midah K'neged Midah, which means that the reward conceptually matches the deed. What then, is the connection between Yiras Shomayim and the building of homes?

The Mei HaShiloach explains:

Earthly, mundane fear strips a person of his Yishuv HaDa'as - his sense of internal balance and calm. Fear, in its essence is unsettling, this is why we fear the dark. When robbed of our sight we are constantly unsure what is lurking just beyond our reach. It is in the uncertainty that stresses us.

Fear of Heaven however, is different. When my soul concern (pun intended) is remaining strictly in-sync with Ratzon Hashem, all of a sudden life's issues become far simpler. When my life is governed of Yisras Hashem and not fear of the mundane goings-on I already have the answer to every question I may face (although I may need guidance and inner strength to get there.) True fear of the Almighty taps me in to a meta-ethical reality that puts me above and beyond the pettiness of modern life.

A house is the place where I should feel the most security. It's where I go after all my concerns of the day are behind me. I keep the warmth and stability of my family in and the tribulations out. My home is where I store my memories. In short, a Bayis should be the center for my Yishuv HaDa'as.

This is why the reward for Miryam and Yocheved was "houses". Their fear of Hashem garnered for them and internal peace and calm that is only embodied by the sense of home. 

Shovevim (1): Liquid Time

Shovevim is a time for Teshuva in all areas of Holiness. We know that Teshuva is a two-pronged process that requires rectifying the past and strengthening ourselves for the future. This means that repentance is more than saying sorry - it's creating a vessel to concretize the change.

The Tzadikim have revealed that  one crucial tool for Teshuvah is through the Avodah of Shmiras HaZman, maximizing time. The Kotzker Rebbe is quoted as saying, "I don't want my Chassidim not to do Aveiros, I want them to be so busy doing Mitzvos that they don't have time to do the wrong thing!"

It is understandable how Shmiras HaZman gears us up for a brighter post-Teshuvah future, but as we first set out, that is only one side of the coin! What about being Metaken the past?

Taivos, lusts and improper passions are connected to the impure side of the element of water. This is because water essentially has no Tzurah, no particular form. It goes in which ever way gravity pulls it without any resistance (compare to: the automatic turn of the head when not in control of Shmiras Einayim). Not having Tzurah in one's life reflects this Bechinah, this water-theme and naturally feeds into Nefilos, stumbling in Kedusha. The saying goes, idle hands are the devil's playground. Failures in spirituality - particularly in areas of Kedusha - stem from having too much free time. 

This is why the Dor HaMabul - a generation steeped in perversion - was punished specifically with a flood, a direct reflection of how damaging no Tzurah - the Bechinah of water - can be.

Says R' Tzvi Maier Zilberberg shlit"a, Avinu SheBaShomayim deals with us Midah K'Neged Midah, measure for measure, tit for tat. If we show HaKadosh Baruch Hu that we don't want to lose a second, then He will return to us all of our "lost moments". Becoming masters of Tzurah triggers a divine reality that rewards us by making our pasts match our presents. Shmiras HaZman from this point forwards retroactively corrects all of the "idle hands" that blemish our personal record.

Vayechi (3b): My Greatest Joy

In a previous post we explained that the highest intention, the most lofty Kavanah in Avodas Hashem is deriving pleasure in the fact that I am involved in objective good. I am doing Ratzon Hashem and that's the highest goal there is.

The Magid M'Mezritch explains that this is the meaning of the verse,  שוש אשיש בה', I shall surely rejoice in Hashem. The textual question is, what is the need for the repetitious wording? Simply writing אשיש בה' would be enough.

Rather, explains the Magid zy"a the Passuk should be interpreted as follows: שוש אשיש בה', the most exciting thing in the world is that my pleasure comes from spirituality. What a privilege it is that serving Hashem gives me a Geshmak. How lucky I am to be a Yid with a Neshama that has the sensitivity and refinement to derive pleasure from tapping into Ratzon Hashem!

Vayechi (3a): Levels of Refinement

מאשר שמנה לחמו והוא יתן מעדני מלך

From Asher, his bread shall have richness and he shall have richness and he shall provide royal delicacies.

The Kedushas Levi explains that even when one serves Hashem without selfish motives there are still various levels of refinement. For example, when one carries out the will of Hashem he provides Chiyus - life energy - to all levels of the universe. Hashem wants us to feel that sense of responsibility. Knowing that my actions have positive repercussions for others is a great and altruistic incentive to the right thing.

However, this is not the highest level. An even greater incentive is simply לעשות נחת רוח ליוצרי - to make my Creator happy; doing the right thing simply because Hashem said so. The most refined pleasure is enjoying being good simply because it's in tune with the Divine Will.

This idea is alluded to in our Passuk:

שמנה לחמו, His bread shall have richness

Rich, fatty bread is a reference to satisfaction. Where does Asher get his fulfillment from?

והוא יתן מעדני מלך, He provides royal delights

His contentment comes from giving pleasure to the King.