The Weekly Dvar Torah
Volume 2 Issue #16
Important Lessons of Freedom
Beshalach
Adapted from the wisdom of Rav Meir Simcha HaCohen of Dvinsk from the Meshech Chochmoh and Rav Tzadok HaCohen from Pri Tzadik and other works.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This publication, Zichron Yehoshua, is in memory of Yehoshua Yakov ben Moshe-Jeffrey Nussbaum through a generous grant from Dr. Eric Nussbaum and family.
This issue is dedicated my lifetime friend, yedid nafshi, Rabbi Shimon Russell, may Hashem bless him with long years filled with kol tuv.
Forging Our Own Connection With Hashem
“And it came to be, when Pharaoh had let the people go, that G-d led them not by the way of the land of the Philistines, although that was near; for G-d said: 'Lest peradventure the people repent when they see war, and they return to Egypt.' But G-d led the people about, by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt. . . And Hashem went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night: the pillar of cloud by day, and the pillar of fire by night, departed not from before the people.†( Shemot 13:17-18, 21-22)
Rav Tzadok HaCohen of Lublin elucidates an amazing commentary of the Zohar on these verses. The weekly portion opens with the word “Vayehi = And it came to be†Our sages revealed an interesting fundamental of exegesis. Wherever the word vayehi appears in the Torah, it conveys a message of sorrow. Accordingly, the opening verses teach us that the Jewish people, who finally after 210 years of slavery experienced the most spectacular national redemption that ever occurred on the face of the earth, left their captors with feelings of sorrow. The Zohar states that when the Jewish people left Egypt they were broken in spirit and felt the darkness of death within them. One would think that the Jewish people, after suffering centuries of harsh oppression, would leave in a state of euphoric ecstasy rather than even the slightest trace of sorrow. In order to elevate their spirits Hashem revived their souls by allowing them to hear the inspiring songs and praises of the ministering angels who were rejoicing with Hashem over the redemption of the Jewish people from Egyptian bondage. The sweet melodies of the angels revived their spirits so that Hashem could teach them an important lesson.
Rav Tzadok explains that when a person seeks out a relationship with Hashem the journey has four phases. At the beginning stage, Hashem opens his mind and illuminate his eyes and heart with a great light of holiness and clarity of vision. In the early stages of connecting with Hashem, the seeker will be temporarily elevated to spiritual heights that are beyond his normal capacity and capability. The purpose of this premature uplifting is to confirm with optimum clarity the reality of Hashem and His sacred light that fills the world. The ultimate goal of this unmerited spiritual awakening is to pave the way for the person to scale the summits of spiritual enlightenment and sanctify himself by virtue of his own efforts.
However, since the initial experience of spiritual enlightenment is not an accomplishment, but a gift from above, he must enter a second phase in his journey. As time transpires from the initial experience, clarity diminishes and the illuminating radiance dims. When this occurs, people often feel deflated and disconnected. They may begin to doubt the significance and veracity of their initial spiritual experiences that were so real, so enriching and rewarding. This signals the onset of yet a third phase of the journey. In the place of the joy of feelings of sanctity, connection and clarity, they begin to reflect upon earlier periods in their lives when they failed to live up to the tenets of sacred living. Feelings of guilt, disappointment and shame begin to creep in. In order to pass through this stage successfully, a person will have to acknowledge his own inadequacy and approach Hashem with genuine humility. At this point, the person is poised to enter the fourth and final phase - to establish a solid commitment, and forge a faithful and unwavering loyalty to Hashem.
When the Jewish people left Egypt, they evolved through these four phases. The first phase took place on the night of the fifteenth of Nissan, the night of the plague of the first-born. Hashem redeemed them with extraordinary revelations and miraculous interventions. The Jewish people were dazzled with the awe-inspiring revelations of Hashem’s presence. Subsequently, the miracles stopped, they felt alone and vulnerable, yearning to once again feel Hashem’s closeness. They were on their own; they felt sorrow– stage two.
Void of feelings of elation and spiritual fulfillment, they began a process of introspection and building - phase three. However, realizing that they were undeserving, they felt shamed and remorseful for their iniquities over the course of the centuries of their enslavement. They acknowledged the fact that had it not been for Hashem’s last minute rescue, they would have assimilated and retreated into the oblivion of Egyptian history. By this time, they were sufficiently humbled that they could reconnect to Hashem with sincerity and modesty. They were prepared to accept Hashem’s guiding providence with total loyalty and submission and able to move beyond past deficiencies into a bright future – phase four.
This is the deeper meaning of the Zohar. “And it came to be...†after the conclusion of the miracles of the night of redemption the people felt abandoned, their hearts were filled with sorrow because of their unworthiness. Hashem saw that they were remorseful and ready to create their own connection with Him. Hashem wanted to teach them that a genuine relationship with Him is a process that begins with revelation, then concealment, and followed by deliberate steps towards establishing a personal connection with Him. As a metaphor for this process, Hashem draws their attention to the lives of our great ancestors: Avraham, Yitzchak, Yakov and King David.
Phase one – revelation. “Hashem went before them by day...†this is an allusion to our great ancestor Avraham who discovered Hashem by virtue of G-d’s grace and loving kindness. Hashem, miraculously delivered him from the furnace of Casdim and guided him through the Promised Land, leading and instructing him in every move of his life.
Phase two – you are on your own. “in a pillar of cloud...†this is an allusion to our forefather Yitzchak who was forged his own path in service of Hashem. Yitzchak’s path was one of hard work and discipline. In place of miracles, Yitzchak’s life was an example of selfless submission to Hashem. His relationship with Hashem did not depend upon overt Divine revelation. The pillar of cloud symbolizes that, despite the fact that it occludes the light; Yitzchak does not lose sight of Hashem as his guide to lead the way in every step in his life.
Phase three - “to lead them the way...†this is an allusion to Yakov who was the founder and builder of the Jewish nation. Yakov worked hard to raise a family who was wholly and entirely devoted to carrying out Hashem’s will in this world. They would lead future generations and all of humanity in the ways of Hashem.
Phase four -“by night in a pillar of fire to give them light...†this is an allusion to King David who possessed an amazing power to pull himself out from the darkness of personal failure and persecution of his enemies. Forever hopeful and optimistic; King David sings the praises of Hashem even while in the thick of darkness and despite personal downfall. He established the path of teshuvah for all future generations and shines a brilliant light of hope that illuminates the path for all who seek Hashem’s closeness regardless of their past.
The spiritual quest begins with revelation, transcends darkness and despair, takes on its own coarse and culminates in song. This is the deeper meaning of the teaching of the Zohar that Hashem let the Jewish people hear the song of the angels to revive their spirits. He taught them that if they would be patient and follow through with the process, ultimately the joy of song would replace sorrow and despair.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This publication, Zichron Yehoshua, is in memory of Yehoshua Yakov ben Moshe-Jeffrey Nussbaum through a generous grant from Dr. Eric Nussbaum and family.
This issue is dedicated my lifetime friend, yedid nafshi, Rabbi Shimon Russell, may Hashem bless him with long years filled with kol tuv.
Forging Our Own Connection With Hashem
“And it came to be, when Pharaoh had let the people go, that G-d led them not by the way of the land of the Philistines, although that was near; for G-d said: 'Lest peradventure the people repent when they see war, and they return to Egypt.' But G-d led the people about, by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt. . . And Hashem went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night: the pillar of cloud by day, and the pillar of fire by night, departed not from before the people.†( Shemot 13:17-18, 21-22)
Rav Tzadok HaCohen of Lublin elucidates an amazing commentary of the Zohar on these verses. The weekly portion opens with the word “Vayehi = And it came to be†Our sages revealed an interesting fundamental of exegesis. Wherever the word vayehi appears in the Torah, it conveys a message of sorrow. Accordingly, the opening verses teach us that the Jewish people, who finally after 210 years of slavery experienced the most spectacular national redemption that ever occurred on the face of the earth, left their captors with feelings of sorrow. The Zohar states that when the Jewish people left Egypt they were broken in spirit and felt the darkness of death within them. One would think that the Jewish people, after suffering centuries of harsh oppression, would leave in a state of euphoric ecstasy rather than even the slightest trace of sorrow. In order to elevate their spirits Hashem revived their souls by allowing them to hear the inspiring songs and praises of the ministering angels who were rejoicing with Hashem over the redemption of the Jewish people from Egyptian bondage. The sweet melodies of the angels revived their spirits so that Hashem could teach them an important lesson.
Rav Tzadok explains that when a person seeks out a relationship with Hashem the journey has four phases. At the beginning stage, Hashem opens his mind and illuminate his eyes and heart with a great light of holiness and clarity of vision. In the early stages of connecting with Hashem, the seeker will be temporarily elevated to spiritual heights that are beyond his normal capacity and capability. The purpose of this premature uplifting is to confirm with optimum clarity the reality of Hashem and His sacred light that fills the world. The ultimate goal of this unmerited spiritual awakening is to pave the way for the person to scale the summits of spiritual enlightenment and sanctify himself by virtue of his own efforts.
However, since the initial experience of spiritual enlightenment is not an accomplishment, but a gift from above, he must enter a second phase in his journey. As time transpires from the initial experience, clarity diminishes and the illuminating radiance dims. When this occurs, people often feel deflated and disconnected. They may begin to doubt the significance and veracity of their initial spiritual experiences that were so real, so enriching and rewarding. This signals the onset of yet a third phase of the journey. In the place of the joy of feelings of sanctity, connection and clarity, they begin to reflect upon earlier periods in their lives when they failed to live up to the tenets of sacred living. Feelings of guilt, disappointment and shame begin to creep in. In order to pass through this stage successfully, a person will have to acknowledge his own inadequacy and approach Hashem with genuine humility. At this point, the person is poised to enter the fourth and final phase - to establish a solid commitment, and forge a faithful and unwavering loyalty to Hashem.
When the Jewish people left Egypt, they evolved through these four phases. The first phase took place on the night of the fifteenth of Nissan, the night of the plague of the first-born. Hashem redeemed them with extraordinary revelations and miraculous interventions. The Jewish people were dazzled with the awe-inspiring revelations of Hashem’s presence. Subsequently, the miracles stopped, they felt alone and vulnerable, yearning to once again feel Hashem’s closeness. They were on their own; they felt sorrow– stage two.
Void of feelings of elation and spiritual fulfillment, they began a process of introspection and building - phase three. However, realizing that they were undeserving, they felt shamed and remorseful for their iniquities over the course of the centuries of their enslavement. They acknowledged the fact that had it not been for Hashem’s last minute rescue, they would have assimilated and retreated into the oblivion of Egyptian history. By this time, they were sufficiently humbled that they could reconnect to Hashem with sincerity and modesty. They were prepared to accept Hashem’s guiding providence with total loyalty and submission and able to move beyond past deficiencies into a bright future – phase four.
This is the deeper meaning of the Zohar. “And it came to be...†after the conclusion of the miracles of the night of redemption the people felt abandoned, their hearts were filled with sorrow because of their unworthiness. Hashem saw that they were remorseful and ready to create their own connection with Him. Hashem wanted to teach them that a genuine relationship with Him is a process that begins with revelation, then concealment, and followed by deliberate steps towards establishing a personal connection with Him. As a metaphor for this process, Hashem draws their attention to the lives of our great ancestors: Avraham, Yitzchak, Yakov and King David.
Phase one – revelation. “Hashem went before them by day...†this is an allusion to our great ancestor Avraham who discovered Hashem by virtue of G-d’s grace and loving kindness. Hashem, miraculously delivered him from the furnace of Casdim and guided him through the Promised Land, leading and instructing him in every move of his life.
Phase two – you are on your own. “in a pillar of cloud...†this is an allusion to our forefather Yitzchak who was forged his own path in service of Hashem. Yitzchak’s path was one of hard work and discipline. In place of miracles, Yitzchak’s life was an example of selfless submission to Hashem. His relationship with Hashem did not depend upon overt Divine revelation. The pillar of cloud symbolizes that, despite the fact that it occludes the light; Yitzchak does not lose sight of Hashem as his guide to lead the way in every step in his life.
Phase three - “to lead them the way...†this is an allusion to Yakov who was the founder and builder of the Jewish nation. Yakov worked hard to raise a family who was wholly and entirely devoted to carrying out Hashem’s will in this world. They would lead future generations and all of humanity in the ways of Hashem.
Phase four -“by night in a pillar of fire to give them light...†this is an allusion to King David who possessed an amazing power to pull himself out from the darkness of personal failure and persecution of his enemies. Forever hopeful and optimistic; King David sings the praises of Hashem even while in the thick of darkness and despite personal downfall. He established the path of teshuvah for all future generations and shines a brilliant light of hope that illuminates the path for all who seek Hashem’s closeness regardless of their past.
The spiritual quest begins with revelation, transcends darkness and despair, takes on its own coarse and culminates in song. This is the deeper meaning of the teaching of the Zohar that Hashem let the Jewish people hear the song of the angels to revive their spirits. He taught them that if they would be patient and follow through with the process, ultimately the joy of song would replace sorrow and despair.