Beautiful Zohar 1:6a

As I get more into Rabbinic texts, I think there are two ways for me to grow.  I could explore advanced halacha, or study mysticism.  They aren't exclusive, but are pretty different.  I find mysticism to often be, simply, more beautiful and so am directing a lot of my attention there recently.  Here's a section I think is especially gorgeous.  Two Rabbis are traveling in the Galilee, and their donkey driver turns out to be a hidden sage.  The Rabbis ask his name, and the sage responds cryptically:

My father's dwelling was in the great ocean.  He was a fish, circumnavigating the vast ocean from one end to the other.  So grand and splendid, ancient of days, he would swallow all the other fish in the ocean, then spew them out alive, thriving, filled with all the goodness of the world.  So strong, he could swim the ocean in one moment.  He shot me out like an arrow from the hand of a mighty warrior...  then he returned to his site disappearing into the ocean.

(Trans by Daniel Matt).  

A Meal for Angels

According to the commentator Rashi, when Abraham was visited by three angels, Abraham served them cow tongue with mustard sauce.  While angels don't need to eat, they ate the tongue out of courtesy.

Theory and Practice

This is a story from Rabbi Steinsaltz's commentary on the 26th Chapter of the Tanya.  I love it because it feels very honest.

Rabbi Berush Meilitz was a great scholar and devout person, who later became the chief rabbi of Krakow and Warsaw.  He was both a Rosh Yeshiva and highly successful lumber merchant.  He would transport lumber on rafts on the Vistula River from forests to the sea.  When the river traffic was orderly, such lumber merchants would make huge profits, but from time to time due to bad weather or other circumstances, the rafts would sink and such merchants would lose all of their wealth.

One time, the news came to Rabbi Meilitz's yeshiva that his rafts had all sunk.  Instantly, this man who had been wealthy all his life was transformed into an impoverished debtor.  The Rabbi's relatives worried and did not know how to break the news.  Finally, the relatives asked one of the Rabbi's students to find a way to tell Rabbi Meilitz.

The student approached Rabbi Meilitz with a Talmud and said, "Rabbi, I there is a section of the Talmud that I don't understand."  The student pointed to a section of the Talmud which says that we must bless G-d for bad news in the same spirit as we bless G-d for good news.  Rabbi Meilitz explained the issue, but the student continued to say, "Rabbi, I don't understand the Talmud  How can one receive bad news joyfully?"  The Rabbi explained both the plain and hidden meanings of this part of the Talmud.  The student said, "Rabbi, I still don't understand the Talmud.  If I were to tell you that all of your rafts were sunk, would you dance in joy?"  The Rabbi replied, "Yes, absolutely!"  The student said, "In that case, you should dance, for in truth your rafts have all really sunk!"

When he heard the news, Rabbi Meilitz fainted.  Upon awakening, he said, "Now I too don't understand the Talmud!"

A Rose by Any Other Name: Sanhendrin 44a

In the book of Joshua, there is a harsh story about Achan, who steals taboo property and is killed for it. The plain meaning of the text seems to imply that the sin also extended somehow to his whole family and all of Israel.  The rabbis comment on the two words:  'Israel sinned' to show a beautiful lesson about mercy.

"Israel sinned."  (Joshua 7:11).  Rabbi Abba the son of Zavda said, "Even though they sinned, they [nontheless have the status of being called] 'Israel.'  (The commentator Rashi explains, 'As Scripture does not say 'The nation' but rather 'Israel', this shows that Israel retained its holiness.)  Rabbi Abba said, "This idea is also implied by the popular saying, 'Myrtle, even among thorns, is still myrtle and called myrtle.'"

Demons, Angels, People, and Animals: Chagigah 16b

My previous post on demons led me to this interesting piece in the Talmud.

Our Rabbis taught:  Six things are said of demons.  They are like the ministering angels in three ways, and like people in three ways.  They are like ministering angels in that they they have wings, and fly from one end of the earth to the other, and know the future.

But is it really possible that the demons know the future?  Rather, they hear (rumors) from behind the Curtain (where G-d dwells in Heaven about the future.)

Demons are like people in that they eat and drink, have sex, and die.

Six things are said of people.  People are like the ministering angels in three ways, and like animals in three ways.  People are like ministering angels in that they have intelligence, walk upright, and speak the Holy Tongue (Hebrew).  People are like animals in that they eat and drink, have sex, and eliminate.

Demons: Genesis 6:19

Thanks to Rabbi Shmuel Herzfeld's inspiration, I'm trying to keep up with Rashi's commentary on the weekly Torah portion.  This week, Rashi has a brief comment on Genesis 6:19 which sparked my interest:

Genesis 6:19:  [Noah] brought two from all forms of life, all flesh, into the Ark, to keep them alive; they were male and female.

Responding to the seemingly superfluous word 'life,' which according to traditional Rabbinic reading should teach us something other than creatures of 'flesh' were brought aboard the Ark, Rashi comments:

Rashi on Genesis 6:19: [Noah] even brought demons [aboard the Ark.]

Sacrifices: Sanhendrin 43b

Rabbi Joshua ben Levi said: When the Temple existed, if a person made an Olah sacrifice, he received a reward for the Olah.  If a person made a grain offering, he received a reward for the grain offering.  Whoever, one who is very humble receives reward as if he made all of the sacrifices, as it is written (Psalms 51:19) "A broken spirit is G-d sacrifices."  Furthermore, his prayers will not be despised, as it is written (Psalms 51:19) "G-d, do not despise a broken and downtrodden heart."

The Prostitute: Avodah Zarah 17a

It was taught that there was not a single prostitute who Rabbi Elazar ben Dordaya had not patronized.  He once heard of a prostitute in a distant land whose price was whole purse full of dinars.  Rabbi Elazar took a purse of dinars, and traveled across seven rivers (to visit her.)

When they started to have relations, she farted.  She said 'Just as this wind will never return to its origin, so do Elazar ben Dordaya will not be accepted as a penitent/returner.'

Elazar ben Dordaya left and sat between two mountains and hills  He called out, 'Mountains and hills, request mercy for me!'  The mountains and hills replied, 'Before we can seek mercy for you, we must seek mercy for ourselves...'

Elazar ben Dordaya cried out, 'Heaven and Earth, seek mercy for me!'  Heaven and Earth replied, 'Before we can seek mercy for you, we must seek mercy for ourselves...'

Elzar ben Dordaya  cried out, 'Sun and Moon, seek mercy for me!'  Sun and Moon replied, 'Before we can seek mercy for you, we must seek mercy for ourselves...'


Elazar ben Dordaya  cried out, 'Stars and Constellations, seek mercy for me!'  Stars and Constellations replied, 'Before we can seek mercy for you, we must seek mercy for ourselves...'

Elazar ben Dordaya said, 'The matter depends solely on myself.'  He rested his head on his knees and burst forth weeping until his soul departed.  

A Heavenly voice proclaimed, 'Rabbi Elazar ben Dordaya is invited to Heaven!'  

...Rabbi Meir cried when he heard this story, and said, 'Some acquire their share in Heaven over many years, and others in an hour.'  Rabbi Meir also said, 'It is not enough that penitents are accepted, they are even called, "Rabbi."'

The Executioner: Avodah Zarah 18a

Our Rabbis taught: When Rabbi Yosi ben Kisma was ill, Rabbi Chanina ben Teradion visited him.  Rabbi Yosi said to Rabbi Channina, 'My brother, don't you know that the Romans have been given rule over us by Heaven?  The Romans destroyed G-d's house (the temple), burned G-d's palace, killed G-d's pious ones and destroyed all of G-ds good, and yet they endure.  I've heard that you are still sitting studying Torah and gathering assemblies to learn, with a Torah scroll in your bosom (which is against the Roman's decree)!

Rabbi Chanina replied to Rabbi Yosi, 'May you receive mercy from Heaven.'

Rabbi Yosi said, 'I'm giving you sound advice, and you say to me, 'May you receive mercy from Heaven?!'  I'm afraied that the Romans will burn you and your Torah scroll.'

Rabbi Chanina asked, 'Rabbi, do I have a share in Heaven?'

Rabbi Yosi replied, 'Tell me of your actions.'

Rabbi Chanina said, 'I confused the money I had set aside for a Purim feast with my charity box, and distributed half of the money to the poor.'

Rabbi Yosi said, 'In such a case, may my portion be like yours, and my lot like yours!'

It was taught, that not many days passed until Rabbi Yosi ben Kisma died.  All of the great Romans came to bury Rabbi Yosi and eulogize him.  When the Romans were returning from the grave, they found Rabbi Chanina ben Teradion sitting, teaching Torah in public assemblies with a Torah Scroll in his bosom.

The Romans folded the Torah scroll around Rabbi Chanina, wrapped him in ropes, lit a fire, and brought wet wool sponges, placing them on Rabbi Chanina's body so the Rabbi would not die swiftly.

Rabbi Chanina's daughter said, 'Father, how can I see you thus?'

Rabbi Chanina said to his daughter, 'If I alone was burned, it would have been hard for me.  Now that I am burning with a Torah scroll, I know the One who will respond to the disgrace of a Torah scroll will also see after my disgrace.'

Rabbi  Chanina's students asked, 'Rabbi, what do you see?'

Rabbi Chanina replied, 'I see paper burning and [the Torah's] letters flying.'

His students said, 'You should open your mouth and let the fire enter [thus ending your suffering]!'

Rabbi Chanina replied, 'I would prefer the One who gave me my soul should take it rather than my harming myself.'

The executioner said, 'Rabbi, if I take the sponges away and fan the flames, will you bring me to heaven?'

Rabbi Chanina said, 'Yes.'

The executioner said, 'Swear it.'  Rabbi Chanina swore.

The executioner immediately increased the flames and took the sponges away.  Rabbi Chanina died quickly, and the executioner jumped, falling into the flames.

A heavenly voice proclaimed 'Rabbi Chanina ben Teradion and the executioner are accepted into Heaven!'

Rabbi Meir cried [when he heard the story] and said, 'There are those who acquire their share in Heaven in one moment, and other who acquire it over many years.'

Awe: Zohar 1:11B

[Proverbs 1:7] Awe of G-d is the beginning of knowledge.  This entity is named beginning; it is the gate through which one enters faith.  The entire world is based on this commandment.

Awe branches in three directions, two of which are not fittingly rooted, one of which is the essence of awe.

There is the person who fears the blessed Holy One so that his children may live and not die, or who fears physical or material punishment.  Because of this the person fears G-d constantly, but that person's awe is not focused on the blessed Holy One.

There is the person who fears the blessed Holy One because the person is afraid of punishment in the next world, or hell.  Neither of these is the essential root of awe.

The essence of awe is that a person be in awe of his G-d because G-d is immense and sovereign, the essence and root of all worlds, before whom everything is considered as nothing.

[Translation by Daniel Matt]

Opposites: Attributed to the Kotzker Rebbe

This quotation is from Rabbi Steinsaltz's commentary on the Tanya.

There is nothing straighter than a bent staircase, nothing blacker than a white kittel [a robe worn on ceremonial occasions such as Yom Kippur and the Passover Seder, and also for marriage and burial], and nothing more complete than a broken heart.

What a Way to Get to Heaven! Avodah Zarah 10b

Here is a rare kind of Talmudic story, a tale of a noble Roman who interprets the Bible like a Rabbi. It also has a painful twist [pun intended.]  

Who was Katiya Bar Shalom?  A Caesar hated the Jews.  This Caesar gathered the nobles of Rome, and asked them [to agree to slaughter the Jews through the following parable.]  'When one has gangrene one one's foot, should one cut off the foot and live, or leave the foot and suffer?'  The nobles replied, 'Cut it off and live [i.e. kill them]!'

Katiya Bar Shalom argued with Caesar, saying 'First of all, you cannot kill all of the Jews, for their G-d stated  (Zechariah 2:10) 'I have scattered you like the four winds.'  Why does the statement say, 'like the four winds'?  If it simply meant that G-d has scattered them in every direction, the statement should have read, 'I have scattered you to the four winds.'  We can learn from this statement that just as the world cannot exist without the four winds, so too it cannot exist without the Jews.  Furthermore, [if you kill the Jews] the world will consider your kingdom to be crippled.

Caesar replied to Katiya Bar Shalom, 'You have spoken well.  However, anyone who bests the king in an argument must be executed!'

As they took Katiya Bar Shalom to his execution, a woman called out, 'Woe to the ship that departs without paying its taxes!'  [Rashi explains this as saying, 'Woe to you Katiya Bar Shalom, for you are dying without having been circumcised, and thus excluded from sharing the World to Come with Israel.]  Katiya Bar Shalom tore off his foreskin, and said, 'I leave all of my property to Rabbi Akiva and his disciples!'

... A heavenly voice proclaimed, 'Katiya Bar Shalom is accepted into the World to Come!'  Rabbi Yehuda the Prince cried when he heard this story and said, 'Some people acquire their share in the World to Come in a single hour, while others acquire it over many years.'

Why Do We Shake the Lulav? Sukkah 38a

During the holiday of Sukkot, which is coming up shortly, it is traditional to take a citron fruit called an etrog, along with three plants, and shake them.  They are shaken in six directions - up, down, and the four points of the compass.  The Gemara gives three reasons why we do this.

Rabbi Yochannan taught: We shake the lulav it horizontally [to praise [G-d], the One who possesses the four winds [East, West, North, and South] and vertically [to praise G-d], the One who possesses Heaven and Earth.

In Israel they taught thus: Rabbi Hama Bar Ukva said in the name of Rabbi Yossi, who taught in the name of Rabbi Hannina:  We shake the lulav horizontally to prevent the harmful winds, and vertically to prevent the harmful dew...

Rav Acha Bar Yakov said when he would shake the lulav horizontally, 'This is a arrow in Satan's eyes!'  However, it is not appropriate to follow Rav Acha's practice, for if  you challenge Satan, Satan will challenge you.

And Now We Weep: Tanya Likutei Amorim 26

Rabbi Steinsaltz makes the following interesting statement.  I wish I had the discipline required!


There were times when prayerbooks instructed, in certain places, 'Here one cries.'  Difficult situations and bitter lives provided sufficient reason to weep, however it is not possible for a person to always cry.  Thus in certain places in the prayerbook permission was given: Here one may weep.  At that moment, people would weep, and weep prodigiously.  All people have good reasons to weep, be they sorrows or sins, for sadness and bitterness of the soul.  However one must keep this for certain appropriate times, such that these feelings do not come of themselves, whenever the Evil Inclination desires, but rather when the person himself wills it.

Conquest Through Analogy: Avodah Zarah 8b

When Rave Dimi came from Israel to Babylon, he taught:

Before the Romans allied themselves with the Jews, the Romans fought 32 battles with the Greek kings of Palestine.  The Romans made this deal with the Jews: 'If you become the kings, we'll be the mayors, and if you become the mayors, we'll be the kings.'

The Romans said to the Greeks, 'We've tried settling our dispute with war, now let's try reason.  If one has a pearl and another precious stone, which stone should be used as a setting?'  The Greeks replied, 'The pearl should be a setting for the precious stone.'

The Romans asked the Greeks, 'If one has a precious stone and a ruby, which one should be the setting for the other?'  The Greeks replied, 'The precious stone should be a setting for the ruby.'

The Romans asked the Greeks, 'If one has a ruby and a Torah scroll, which should be a setting?'  The Greeks replied, 'The ruby should be a setting for the Torah scroll.'

The Romans said, 'We are like a Torah Scroll compared to you, and Israel is on our side, so submit to us.'

The Greeks agreed and submitted.


I find this story strange on many levels.  Why would the Greeks and Romans revere a Torah scroll?  And how could such an analogy be so convincing?

The Structure of Time: Avodah Zarah 9a

It was taught in Eliahu's study hall: The Universe lasts for six thousand years. , comprised of two thousand years of chaos, two thousand years of Torah, and two thousand years of the messianic era.  Due to our sins that multiplied, time is taken from the messianic era and added to the years of Torah.

The Power of Silence: Zohar 1:2A

Rabbi Elazar said: My silence assembled a Temple above and a Temple below... By holding my silence two worlds were created, erected as one.

Good (Wet) Dreams: Yoma 88a

The tractate of the Talmud dealing with Yom Kippur, the holiest day of the year, ends with of all things a discussion of the significance of having a nocturnal emission on Yom Kippur.

A Tanna taught in front of Rav Nachman: One who has a nocturnal emission onYom Kippur has all of their sins forgiven.  But was it not taught, 'One who has a nocturnal emission on Yom Kippur - their sins are arranged in order?'  [Which makes it sound like a bad thing.]  We can read it as, 'Their sins are arranged in order to be ready for forgiveness.'

It was taught in the study house of Rabbi Ishmael: One who has a nocturnal emission on Yom Kippur should worry the entire following year, and if they survive the year, they can be sure of a place in Heaven.  Rave Nachman bar Yitzcak said, 'Know that even if the entire world is going hungry, [one who has a nocturnal emission on Yom Kippur and survives a year] will feel satiated.  When Rav Dimi came from Israel to Babylon, he taught that [one who has a nocturnal emission on Yom Kippur and survives a year] will reproduce and reproduce [meaning he will have many children and grandchildren.]

I have to say it was a good day: Avodah Zarah 3b

I love this Midrash.

Rav Yehuda said in the name of Rav: There are twelve hours in a day.  During the first three, The Holy One Praised be G-d sits and learns Torah.  During the second group of three hours, G-d sits in judgement of the world.  When G-d realizes that the world is worthy of destruction, G-d moves from His Throne of Judgement to His Throne of Mercy. During the third group of three hours, G-d provides food for all creates from the mighty Re'emin to the lowly lice.  During the last set of three hours, G-d sits and plays with Leviathan, as it is written (Psalms 104:26) "You created this Leviathan to play with." ... Rav Acha said to Rav Nachman bar Yitzchak, 'Since the day the Temple was destroyed, G-d no longer plays... What does G-d do instead during the last part of the day?  He sits and teaches Torah to little children in the kindergarten.

Wash Your Face: Yoma 83b

This is an odd pair of stories.  I'm not sure what to make of it, but felt impelled to share it.

Rabbi Meir, Rabbi Yehuda, and Rabbi Yossi were traveling.  Rabbi Meir would carefully examine people's names, while Rabbi Yehuda and Rabbi Yossi did not.  When they came to a certain place they sought temporary lodging.  An innkeeper gave it to them.

Rabbi Meir asked the innkeeper, 'What's your name?'  The innkeeper replied 'Kidor.'  Rabbi Meir said to himself, 'I can conclude from this man's name that he is wicked, for his name recalls the verse (Ecclesiates 32:20) "For a generation [in Hebrew: Ki dor] of upheaval are they." '

Rabbi Yehuda and Rabbi Yossi stored their wallets with the innkeeper [during the sabbath, when it is forbidden to touch or carry money.]  Rabbi Meir did not store his wallet with the innkeeper, but rather hid it in the grave of the innkeeper's father.   The innkeeper's father appeared to the innkeeper in a dream, saying 'Come and take the wallet that this man left on my head!'

The innkeeper told the three rabbis the next day about his dream.  Rabbi Meir said to the innkeeper, 'Dreams on the sabbath mean nothing!'  Rabbi Meir then went and guarded his wallet all day and then brought it back at night.

The next day, Rabbi Yehuda and Rabbi Yossi asked the innkeeper for their wallets back.  The innkeeper said, 'I have no idea what you are talking about [denying he was given their wallets.]'  Rabbi Meir asked Rabbis Yehuda and Yossi, 'Why didn't you carefully examine the innkeeper's name?'  The two rabbis responded to Rabbi Meir, 'Why didn't you tell us that the man was wicked?'  Rabbi Meir replied, 'I thought he might be wicked, but putting such a label on a man out loud is another matter!'

The rabbis grabbed the innkeeper and brought him to a store [to question him about their wallets.]  The rabbis noticed lentils in the innkeeper's beard, and used this as a sign to retrieve their wallets [from the man's wife.  That is, they told her, 'Your husband said to give us our wallets back.  As proof, he told us to tell you how you served him lentils tonight.']  The rabbis went on their way, and the innkeeper killed his wife [in anger at her for giving back the wallets.]

[Rashi relates another related story on the page:  Another Jewish innkeeper used to observe if his guests would perform the traditional hand washing before eating.  If a guest did, that innkeeper would feed them kosher food.  Otherwise, he would feed them non-kosher food.

From these two stories comes the saying:  '[Ignoring the traditional hand washing with] water before the meal] leads one to eat pork.  [Ignoring the traditional washing of one's fingers and beard with] water after the meal is murder.'

Sight and Satisfaction: Yoma 74b

[Deuteronomy 8:9 states that G-d is] ... The one who fed you manna in the desert in order to afflict you. [What was this affliction?] Rabbi Ami and Rabbi Assi offer different answers to the meaning of this 'affliction.' One says, 'A person who has bread in his basket is not like one who doesn't have bread in his basket' [This means, as only a single day's supply of manna would come down from Heaven most days and it could not be stored, Israel had constant anxiety as to whether they would receive their food the next day or not.] The other Rabbi's opinion is that one who sees their food and eats is not like one who doesn't see their food and eats. [The manna could taste like any food, but always looked like manna. Thus, the affliction was that the Israelites were denied the pleasure of seeing familiar foods.]

Rav Yosef says, from the idea that seeing food is an important part of satisfaction, we find a hint of the fact that blind people eat, but are never truly satisfied. Abbaye states that we can infer that if you have a formal meal, you should eat it during the day time [so that you may see it properly.]

Rabbi Zeira says, 'Why does Ecclesiastes 6:9 mean when it states "Looking with one's eyes is better than satisfaction of desire?" Resh Lakish says it means, 'The sight of a woman is better than the sexual deed itself.'

Inside and Outside: Yoma 72b

Exodus 25:11: "You shall cover [the Holy Ark with gold] on both the inside and the outside." This teaches that any sage who is not the same on the inside as they are on the outside is not a true sage.

Killing Desire: Yoma 69b

This is a justifiably famous story. Some of the fine details make it even stranger than the shorter versions I've heard.

Rav, and some say Rabbi Yochanan, said: 'Woe, woe! It [Rashi: the desire to commit idolatry] destroyed our Temple, caused the surrounding structures to be burnt, and led to the death of our righteous people and Israel's exile. After all of this, we still have the desire. Why do we have this desire? Only to obtain a reward for conquering it. We don't want it, or the reward for conquering it!"

A note fell from Heaven that had the word 'Truth' written on it.

(Rabbi Hannina says, we can learn from this note that Holy One, Praised be G-d's signature is 'Truth.' )

After fasting for three days and three nights, power over this desire was given to the Rabbis. At that moment, fire shaped like a lion left the Holy of Holies in the Temple. A prophet said to Israel, "That lion is the desire for idolatry..." When the Rabbis caught this desire, it's hair became loose and it screamed in a voice that could be heard 400 miles away.

The Rabbis said, 'What should we do? We are scared to hurt it lest Heaven have mercy on it [because of its cries.]" A prophet said, "Put the desire for idolatry in a lead container with a lead cap, for lead will block the noise."

...The Rabbis said, "Since this is a favorable time, let us plead for Divine mercy to rescue us from the desire for sexual sins." The Rabbis pleaded for Divine mercy, and were given authority over the desire for sexual sins. A prophet said, "If you destroy the desire for sexual sins, you will destroy the entire world [for reproduction will cease.] The Rabbis imprisoned the desire for sexual sins for three days. They sought out a freshly laid egg throughout all of the land of Israel, but could not find one. [This confirms what the prophet told them - that eliminating this desire would stop reproduction.]

The Rabbis said, "What should we do? If we destroy it, we will destroy the entire world?" They asked to destroy it half-way [Rashi: That a man should desire his wife but no other women.] However, Heaven does not give halves. They painted its eyes with mascara. [As a result of painting desire's eyes], people no longer had sexual desire for their immediate family.

The Netivot Shalom on Beshalach

It's been a while since I've posted. I've been sick and traveling, and also slogging through a section of the Talmud that is fairly technical and lacking juicy bits to share here. I'm almost done with that section, though.

I'm giving a short class this weekend at synagogue. Below is my source sheet. It's a commentary by my favorite chassidic source, the Netivot Shalom. http://en.wikipedia.org/wiki/Sholom_Noach_Berezovsky

For reference, the term 'k'lipa' that I don't translate below literally means 'shell.' It is a mystical term for the negative forces that have a parasitic relationship with the divine sparks that permeate our universe. That's an imperfect definition, but given my very beginner-level of mysticism its the best I can do for now.

Exodus:

“And it happened when Pharaoh sent the nation, and G-d did not lead the nation by the Philistine road because it was close, for He said, ‘Lest the nation feel regret when then see war and return to Egypt.’”

Netivot Shalom on Parshat Beshalach

This is problematic, why does Scripture use the word, ‘And it happened’, which signifies sorrow in a situation of glee and rejoicing. Furthermore the language And it happened when Pharaoh sent the nation is problematic. The matter did not depend on Pharaoh, but rather on the Lord of Creation, for He brought us out of Egypt, as it is written G-d brought them out of Egypt. Furthermore it is necessary to explain G-d did not lead the nation by the Philistine road because it was close, for He said, ‘Lest the nation feel regret when then see war and return to Egypt. Why was it necessary to take a long road because of fear of the nation changing its mind? Is G-d not capable of anything, and thus fully capable of making sure that the people could not change their minds upon seeing war?

We can understand this matter as pertaining to our service of G-d. There are two kinds of wars against the evil inclination. In one case, a Jew implores and pleads G-d for salvation from the evil inclination, and by means of the prayers or his ancestors’ merits the Holy One Praised be G-d helps the person and saves him from the evil inclination. This kind of salvation is limited to an awakening from above, and only works to save a person from that particular situation from the evil inclination. It does nothing to break or humble the evil inclination; the evil inclination remains in the same condition as it was.

Other times, a Jew overcomes the evil inclination through an awakening from below. In such a case, the evil inclination is totally humbled, and its strength is broken. Such a salvation is not limited to the particular situation, but rather is a complete salvation, where the evil inclination is completely subordinated under the person’s power.

Thus And it happened when Pharaoh sent the nation was by means of an awakening from above, as it is said in the Be’er Avraham by our holy teacher of Slonim of blessed memory, that in Egypt the Israelites were in such a low moral state, to the point where from their total lack of spirituality they could not awaken any aspect of divine action. The exodus had no connection to an awakening from below, and thus while they were saved the power of the Egypt-k’lipa was not broken. Thus once again Egypt changed its mind and pursued them, every soldier, horse and chariot of Egypt, for all of the impure strength of Egypt still existed and pursued the Jews to overwhelm them and conquer them. For a redemption that is purely an awakening from above cannot break the k’lipa’s strength, and complete redemption only comes from an awakening from below.

Thus it was the complete purpose of the Divine to bring complete redemption through the splitting of the Sea of Reeds When the Jews jumped into the sea, giving themselves over completely, (mesirat nefesh) the k’lipa was broken with an awakening from below and the Jews achieved complete redemption. This is why the Holy One Praised be G-d arranged that Pharaoh sent the nation, as it is written And it happened when Pharaoh sent the nation with a language of sending/mission. Couldn’t the Holy One Praised be G-d bring the Jews from Egypt against Pharaoh’s will? Why was it necessary to get Pharaoh’s agreement, and to lay waste to all natural order through the Ten Plagues? The reason was that there was still no awakening from below, which completes redemption.

It was G-d’s will to bring the Jews to such a situation where there would be an awakening from below at the splitting of the sea, and thus it was divinely arranged that Pharaoh would think that it was his own idea to send away the nation. As it was Pharaoh’s decision, it was within Pharaoh’s power to change his mind. As it is written in the Midrash (Shemot Raba, 20:2) that the nobles said to Pharaoh, ‘What did you do? If they only had loot, good enough, but how many rich people were among them, how many wise men, how many craftspeople, how many men, women and children!’ At that moment, Pharaoh began to cry out, ‘Oy! Oy!’ Thus it is written And it happened when Pharaoh sent the nation.

All of this was divine will, that the Egyptians thought that they could change their minds and pursue after the Jews to bring them back to Egypt. All of this was to bring the Jews to the splitting of the sea for then the k’lipa of Egypt would be destroyed by the strength of an awakening from below. Thus it is written, ‘Speak to the Children of Israel that they should travel, ‘ that they should jump in the sea, giving themselves over completely.

Until the splitting of the sea, the harsh judgment of Egypt was still fully powerful, as it is written, ‘The children of Israel lifted up their eyes and saw Egypt pursuing them.’ Rashi interprets that they saw Egypt’s divine power, that is the embodiment of Egypt’s impure power was still complete. It was only through the splitting of the sea which was accomplished through an awakening from below by means of that they should travel that complete redemption came through the power of giving themselves over, an awakening from below. Thus the strength of Egypt’s impure k’lipa was subjugated, as it is written The wheels of his chariots were turned for the chariot/embodiment of Egypt’s power was broken. Thus it is said Egypt that you see today you will never see again, even unto eternity, and not one of them was left for the k’lipa was completely shattered.

This is why scripture uses words And it happened, a language of sorrow, for at the beginning of the story all of Egypt’s k’lipa was still whole, and it was that power that sent Israel away and redemption was not yet complete.