Leaving Egypt: Singing and Dancing, and the Torah Portion of Beshalach

This week's Torah portion relates what is likely the culmination of the (physical) Exodus from Egypt: the splitting of the Sea of Reeds. In this miraculous series of events, not only are the Children of Israel saved and the Egyptians drowned, but also the entire people now fully "believed in G-d and in Moshe His servant." (Exodus 14:31) What follows then, is, if you think about it, is really quite surprising: the entire people break out in song! The song is so prophetic and beautiful that it is recorded in its entirety in the Torah itself. Moshe leads the entire people in song, while Miriam later leads the women in dance and timbrels (musical instruments).

Song and dance becomes the ultimate expression of freedom, but it is not that each person sings and dances randomly. It is all very much coordinated, following the leader (himself a servant), without ego. Singing and dancing is itself a way of serving G-d. This does not mean that there is no individual self-expression. On the contrary, each person finds their full individual expression as a part of this communal song.

It is worth noting that traditional Jewish dances are done in circles. Each person dances to their heart's content, but the focus is not on the individual, but rather on the whole. (Yes, sometimes individuals enter the middle of the circle, but unless they are the bride and groom, or the bar/bat mitzvah girl or boy, or the parents, a people should check their own motivations to make sure they are dancing in the middle for the right reason, and not as part of an "ego trip").

A similar concept applies to the Passover Seder. Seder means order, and while every household follows the same exact pattern (the "sheet music," so to speak), each household as well as each of its members applies its own take on the "song," the Seder. Freedom without order is chaos. Freedom without self-expression is not freedom.

This lesson is reflected in all of the commandments, and a proper metaphor  are the very strings of the Tzit-Tzit, attached to every four-cornered garment. The Tzit-Tzit represent all the other mitzvot: part of the length of the strings are tied in knots, while the rest is let loose (the word Tzit-Tzit adds up to 600, and there are 8 strings and 5 knots, for a total of 613). Without the knots, the strings would either fall off, get all jumbled together, or worse. They would probably end up knotted anyway, just not in the way that the Torah requires. On the other hand, if the strings were completely knotted together, they probably would not even be considered strings at all, just knots.

The opening Mishna in the Tractate of Pesachim (about Passover) begins as follows: "Ohr L'Arbah Asar Bodkim Et HaChametz L'Or HaNer." This is usually translated as, "On the eve (lit. the light) of the fourteenth, we check for any leavened bread, by the light of the candle."

Fourteen stands for redemption, as it has the numerical value of the word Yad, hand, a reference to the Strong Hand of G-d that took us out of Egypt. Leavened bread, Chametz, represents a person's ego. Light is a reference to Torah, and the candle, the mitzvot (the commandments), as in the verse in Proverbs: Ner Mitzvah veTorah Ohr," a mitzvah is a candle and the Torah is light.

Therefore, the Mishna can be understood on a deeper level as follows: When the light of redemption is approaching, we check ourselves for any misplaced ego, through the the light of Torah and the commandment(s). As we prepare ourselves for the final redemption and can already see the "light at the end of the tunnel," we must check ourselves for any egocentric thought, speech or deed we might have overlooked. We check ourselves by analyzing our own devotion to the Torah and to how we perform its commandments.

This devotion mentioned above does not imply, G-d forbid, abolishing our own individuality. On the contrary, it is through the Torah and its commandments that we find our ultimate self-expression. As we see in the teaching of the Ethics of our Fathers (Pirkei Avot, 6:2), "there is no free individual, except for one who is occupied with the study of Torah. And whoever occupies themselves with the study of Torah is elevated."

When Mashiach comes, it is said that the righteous will be in a circle and that Hashem Himself will be in the middle. They will all be pointing in, and saying, "This is my G-d," very much like the Song of the Sea, when we all said together: "This is My G-d and I will glorify Him." Each one will have a different perspective from which they will be pointing, but they will all be pointing in the same direction.

May it be very soon, and may we all be part of this circle, knowing what to say and what to sing, how to dance and where to point.

Tests and Elevating Holy Sparks: Explaining Chassidic/Kabbalistic Concepts Based on the Writings of the Lubavitcher Rebbe

In the Chassidic discourse (Ma'amar) for the 12th of Tammuz, 5711, the Rebbe's first Ma'amar on the date of this Chabad holiday, the Rebbe elaborated on the verse, "You have given those who fear You trials with which to be tested, in order to beautify [Your behavior] forever." (Psalms 60:6)

The Rebbe begins by quoting his father-in-law, the Previous Rebbe, who wrote a discourse on this very same verse, explaining that this verse is referring to the service of self-sacrifice and the topic of tests specifically. 

When it comes to elevating the holy sparks found in this world, the Divine service requires involving oneself with a physical object and using it for a Divine purpose. However, when it comes to tests, it is not the object that is elevated, but rather the person him/herself, to bring out ones own inner strength, until there is no longer any obstacle or determent.  This involves greater strength as well as greater nullification to G-d. 

The Previous Rebbe also stated that our generation, which is in the "heels" of the Messianic era (Ikveta d'Meshicha), was given greater power to overcome tests than the generation in Egypt. At that time, the Jewish people did not listen to Moshe and Aharon due to hard labor. This is not the case today.

The Rebbe then explains that there are three elements related to every Divine service: 1) The object of the Divine service; 2) The Jewish person involved in the service; 3) The kind of service related to the person and the object involved. All three elements are different depending on whether the service involves the service called Avodat HaBeirurim (the service of elevating holy sparks) and Avodat HaNissionot (the service of tests).

The Rebbe explains that when it comes to tests, the test itself has no intrinsic reality. Also, the spark itself that must be elevated during this time of Ikveta d'Meshicha is much darker in nature, for which the name "light" hardly applies. The service of tests is one that is linked to the Yechidah, the highest aspect of the soul, which is connected to desire and pleasure, Ratzon and Taanug. On the level of Ratzon and Taanug, there is no test, because they are connected to levels of the soul that are above intellect. 

Leaving Egypt: The Importance of Acting as One and the Torah Portion of Bo

This week's Torah portion begins with Hashem telling Moshe, "Come [Boh] to Pharaoh..." Much has been written about how the verse states, "Come" instead of "Go," which implies that by going to Pharaoh, Moshe was actually coming closer to G-d Himself.

Another interesting aspect of the way the sentenced is phrased (which I have not seen discussed elsewhere) is the fact that the phrase is said in the singular. G-d does not tell Aharon to come, yet Aharon does come along with Moshe to face Pharaoh. This, in and of itself, can be explained, as G-d had said that Moshe would be a "master/god" over Pharaoh, while Aharon would serve as Moshe's "prophet," his spokesperson.  (Exodus 7:1)

However, there is an additional element that makes the use of the singular verb conjugation somewhat more perplexing: the very sentence that describes Moshe and Aharon coming to speak to Pharaoh is also in the singular!

3. So Moses and Aaron came [sing.] to Pharaoh and said to him, "So said the Lord, the God of the Hebrews, How long will you refuse to humble yourself before Me? Let My people go, and they will worship Me.

ג. וַיָּבֹא משֶׁה וְאַהֲרֹן אֶל פַּרְעֹה וַיֹּאמְרוּ אֵלָיו כֹּה אָמַר יְהֹוָה אֱלֹהֵי הָעִבְרִים עַד מָתַי מֵאַנְתָּ לֵעָנֹת מִפָּנָי שַׁלַּח עַמִּי וְיַעַבְדֻנִי:

The Hebrew word used is Vayavoh (he came) when it would appear that Vayavohu (they came) would have been the correct word choice. Also, immediately following the very moment that Hashem appointed Aharon as Moshe's prophet, there too, the words used are Vayavoh Moshe v'Aharon (Moshe and Aharaon came [sing.] to Pharaoh). (Exodus 7:10)

Prior to this, during the first time that Moshe and Aharon come before Pharaoh, the word used is in fact "Bahu," they came [plural]. (Exodus 5:1) Not only were they not successful on that occasion, but Pharaoh actually increased the burden of the Jewish people, which led Moshe to even complain to G-d and ask Him why He was doing this to His people.

The singular form had been used also at a previous occasion regarding Moshe and Aharon when they went to speak with the Jewish elders (Vayelech Moshe v'Aharon) (Exodus 4:29). At that time, they were successful in convincing the elders that the time for redemption had in fact come.

Vayavoh Moshe v'Aharon is used another time in the Torah, at the moment of the inauguration of the Tabernacle. (Leviticus 9:23) As Aharon is performing the inauguration sacrifices, Moshe and Aharon come to the Tent of Meeting and bless the people, and the Glory of Hashem appears to the entire people. Immediately after, the sons of Aharon, Nadab and Abihu, enter the Holy of Holies and improperly bring an incense offering. They are thereby both consumed. In direct contrast to Moshe and Aharon, when describing the actions of Nadab and Abihu, the Torah uses only plural verb conjugations.

We see a similar contrast of plural versus singular conjugations when it comes to the encampments of the Jewish people in the desert. The journeys and encampments are described in the plural, except for the encampment by Mount Sinai itself. There, Rashi explains, the Jews were like "one person with one heart." This great harmony among us was actually an essential requirement for acquiring the Torah itself.

The lesson appears to be a simple one. In order to be successful in doing G-d's will, the ultimate unity is extremely important. We have to seek it to such an extent that we do not even wish to be accounted for as separate entities. Let us learn from Moshe and Aharon and reach out and help one another in brotherly love. Let us also be willing to be helped by others, and let those who know more than us lead us in the right direction. As stated in Pirkei Avot, make for yourself a master and acquire a friend. This way you will be infinitely closer to your true Master and Friend. The more we realize that we are all One, the closest we will be to the One, the Only One.

When I imagine the Jewish people leaving Egypt, I always imagine them holding hands...

It was because of baseless hatred that the Temple was destroyed, and it will be through baseless love that it will be rebuilt. May we soon merit to regain the harmony we achieved at Mount Sinai, and merit to see the Temple rebuilt. May the Alef and Mem of Aharon and Moshe, followed by the Alef and Mem of Esther and Mordechai, finally be followed by the Alef and Mem of Eliyahu and Mashiach, speedily, in our days.

Leaving Egypt: Getting to Know G-d, and the Torah Portion of Va'eira

Thus says the Lord: Let not the wise man boast of his wisdom, nor the strong man boast of his strength, nor the rich man boast of his riches. But let him that boasts exult in this, that he understands and knows me, for I am the Lord Who practices kindness, justice and righteousness on the earth; for in these things I delight, says the Lord. (Jeremiah, 9:22-23)

Our entire purpose in this world is to know G-d. That is our main task, the ultimate worth, and that is exactly what Pharaoh was missing. In last week's Torah Portion, when Moshe and Aharon approach Pharaoh as ambassadors of G-d and tell him to let His people go, Pharaoh responds: ""Who is the Lord that I should heed His voice to let Israel out? I do not know the Lord, neither will I let Israel out." (Exodus 5:2)

In this week's portion, Pharaoh and the Egyptians begin to learn the hard way Who is G-d. Each of the plagues shows G-d's dominion over a different aspect of His Creation. The lesson, however, is also for the Jewish People: "And I will take you to Myself as a People, and I will be your G‑d. Then you will know that I am G‑d, the One who took you out from the subjugation of Egypt." (Exodus 6:7) The Baal Shem Tov explains that the verse hints that the Jews themselves had to re-learn Who G-d is, and What He is all about. (http://www.chabad.org/kabbalah/article_cdo/aid/379423/jewish/Losing-Awareness-of-G-d.htm)

The struggle to know G-d continues, and our final redemption is the ultimate fulfillment of our quest for His knowledge. About the Messianic times, Maimonides writes:

The sages and the prophets did not crave the era of Moshiach in order to rule over the world... or to eat, drink and rejoice, only so that they be free for Torah and its wisdom and be rid of any oppressor and disrupter... And at that time there will be no hunger or war, no jealousy or rivalry. For the good will be plentiful, and all delicacies available as dust. The entire occupation of the world will be only to know G-d... Israel will be of great wisdom; they will perceive the esoteric truths and comprehend their Creator's wisdom as is the capacity of man. As it is written: "For the earth shall be filed with the knowledge of G-d, as the waters cover the sea..."  (Mishneh Torah, Laws of Kings 12:4-5).

May this era come soon, and when it comes, may we have the right priorities in place in order to be able to appreciate it.

Oded in the Parasha, the Torah Portion of Vayigash

In this week's Torah portion, Judah confronts Joseph, who he believes is the viceroy of Egypt. Judah tells him (again) about everything his father Jacob has been through: his loss of Joseph, how attached he is to Benjamin, etc. Almost immediately after that moment, Joseph reveals himself to his brothers. The words used by Joseph, however, are quite enigmatic. "Ani Yosef HaOd Avi Chai?" "I am Joseph, is my father still alive?"

After all the talk about Jacob, including Joseph's own questions about his father, how can Joseph possibly be asking them if their father is still alive? Perhaps the question is simply rhetorical, as in, "how could my father possibly still live after such suffering?" Perhaps the question is referring to Jacob's spiritual life (as discussed in the past weeks)? Or perhaps this is not a question at all.

One way of punctuating the sentence would be: Ani Yosef, HaOd Avi, Chai. I am Joseph, the "Od" (the "more, the extension, addition to") my father, is alive. This interpretation would be in line with the interpretation of the first verse of the Torah portion of Vayeshev: Eleh Toldot Yaakov: Yosef. "These are the generations of Jacob: Joseph. Joseph is the continuation of Jacob. Their lives parallel each other in many incredible ways. These parallels are explored extensively by the Midrash: both had brothers that wanted to kill them; both had to go into exile, etc.

Another way of punctuating the verse would be as follows: Ani Yosef: HaOd. Avi Chai. I am Joseph, the "Od." My father is alive [now]. Jacob had the confidence to face Eisav once Joseph was born. Joseph was fundamental to his confrontation of Eisav. Perhaps once Joseph was lost, Jacob felt lost not just because he lost his son, but because his son was so important in Jacob's ability to fight the forces of evil and death. That is why, now, Jacob would become alive again. That is exactly what happened. What Jacob heard the news, the Torah states: Vatechi Ruach Yaacov, the spirit of Jacob became alive. Next week's portion is called Vayechi, "and Jacob lived."

The words used by Jacob when hearing his son was alive are: "Rav, Od Yosef Bni Chai," usually translated as "Enough! My son Joseph is still alive!" Rashi reads Rav and Od together, interpreting to mean, Rav Od Li, I have enough happiness and joy because my son Joseph is still alive. Interestingly, Jacob's words include "Rav" (which is the word Eisav used to Jacob when acknowledging the birthright. See Korach in the Parasha, here). When Jacob's children tell him the news they also state "Od Yosef Chai."

The word Od is intrinsically connected to Joseph. It goes back all the way to his mother Rachel's naming him. At the time, she states, "Yosef Li Ben Acher," may [Hashem] and to me one more son. Joseph embodies the idea of "adding," of expansiveness, of Od. Od also appears to be related to one of the names of Mashiach Ben Yosef, Oded. (See previous post about this here)

Rebbe Nachman of Breslov also gives great importance to the word and the concept of Od. In what is arguably the basis for all his other teachings (Torah Reish Peh Beis (#282)), Rebbe Nachman connects Od to the concept of finding good points in others and in ourselves. He takes this from a verse in the Book of Psalms: "Od Me'at v'Ein Rasha," "a little more and there is no evil person." If you find some little good in a person, you can change the scale of justice and bring that person to the side of merit, where they are no longer evil. Rebbe Nachman also interprets another verse from the Psalms, "Azamra L'Elokai b'Odi," "I sing to my G-d with my Od," to mean that through judging ourselves favorably we can come to sing to G-d. 

Every Jew has this spark of good, this Od, this Yosef HaTzadik within us that can tip the scales of justice in our favor and bring us to life, true life, in which we are constantly increasing and growing. That is the message of Joseph, who is connected to the attribute of Yesod (today was Yesod shebeYesod shebeGevurah), and is also one of the fundamental guiding principles of the Lubavitcher Rebbe in his life: he was never satisfied with past accomplishments; he was always looking to grow, to "increase in holiness." This is also the message of Chanukah, in which, every day, we add more light until one day, hopefully soon, we will light up the entire word and darkness will no longer prevail.

Chodesh Tov and Chanukah Sameach!!!