BESHALACH: (Exodus 13:17-17:16) Previous, Torah Lesson Plan, or YHVH Homepage
We have learned in the past readings that there is a similarity between Israel and the Divine soul, Egypt and the animal soul with all of its limitations, and Pharaoh as the yetzer hara (evil inclination) who is the ruler of all Egypt. Israel, having escaped the clutches of Egypt, now finds itself at a place called Pi Hachirot, or "the mouth of freedom," between the Sea and Pharaohs approaching army.
10: Pharaoh brought himself close, the children of Israel raised the eyes and behold, Egypt was journeying after them, and they were very frightened, the children of Israel cried out to Hashem.
11: They said to Moses, "Is it because there are not, there are not graves in Egypt, that you took us to die in the wilderness? What is this that you have done to us to take us out of Egypt?
12: Is this not the statement that we spoke to you in Egypt, saying, 'Let us be and we will serve Egypt'? For it is better that we should serve Egypt then that we should die in the wilderness."
13: Moses said to the people, "Do not fear. Stand fast and see the salvation of Hashem that He will perform for you today, for that which you have seen Egypt today, you shall not see them ever again.
14: Hashem will do battle on your behalf, and you shall remain silent."
The Mechilta, explaining the above verses, says that at this point Israel separated into four camps. The first camp said, "let us plunge into the Sea." The second camp said, "let us to return to Egypt." The third camp said, "let us wage war." The fourth camp said, "let us cry out to Hashem. Moses answered each camp.
1 "Stand firm and see the salvation which God will bring about." This was said to those who wished to avoid the problems which were facing them by simply running into the Sea.
2 "As you see the Egyptians today, you will never see them again." This was said to those who wished to return to their problems.
3 "God will fight for you." This was said to those who wished to battle against their problems.
4 "and you shall remain silent." This was said to those who raised their voices in prayer.
What is the proper course of action? God told Moses, "have them journey forth." When the evil inclination becomes aware that the divine soul is trying to conquer the animal soul, he will not give up easily. In his last attempt, we will always find ourselves within one of these four encampments. Things seem to be so hopeless that we would rather give ourselves up to death by running into the Sea, then to face the problem for one more moment. At other times, we may see the situation as hopeless and therefore, give in to it by returning to our old ways. There are others still, who feel so self-assured that they actually will believe that they could do battle with this problem (this is of course hopeless. The Pharaoh dominated Israel for over 200 years, and now in this split moment of hysteria they feel so arrogant that they actually believe that they can conquer him.). Yet others do nothing more than cry for help. Don't take advise from those worse off or those who live a life that you do not desire. Do not waste time waging war, for in all wars there are casualties, whether one wins or looses. Do not waste time crying out to Me, instead "Journey forth."
Journey forth through the Sea. Just as the waters of the Sea hide what is beneath them, so do some of Hashem's ways. What may seem bad to us, is nothing other than "un-revealed" good. That which we recognize as good is as obvious to us as "dry ground." Hence, when the Torah said that the waters parted to reveal "dry ground," it speaks of the obvious which lies hidden beneath the waters.
Water is also an allusion to Torah as well. When one journeys forth through the Torah, the "dry ground" will be revealed. We learn from this that at the final moment, right before the final exodus from the clutches of the animal soul, we must not hesitate, but rather, we must continue to journey forth, relying on Hashem and His many kindness acts of the past. And before we know it, new ground will become revealed.
A QUICK NOTE:
Tu'Bshvat is the new year of the trees. Man is likened to trees in Scripture, a tree needs the four basic elements in order to survive, soil, water, air, and fire (sun). We require the same. Pirkei Avot explains: A person whose wisdom exceeds his good deeds is likened to a tree whose branches are numerous, but whose roots are few. The wind comes and uproots it and turns it upside down. But a person whose good deeds exceed his wisdom is likened to a tree whose branches are few but whose roots are numerous. Even if all the winds of the world were to come and blow against it, they could not budge it from its place.
An old man was planting a tree. A young person passed by and asked, "What are you planting?" "A carob tree," the old man replied. "Silly fool," said the youth. "Don't you know that it takes 70 years for a carob tree to bear fruit?" "That’s okay," said the old man. "Just as others planted for me, I plant for future generations."
We find ourselves making many rationalizations to what is correct behavior. Sometimes we may rationalize and believe that since something is small, or young, we can be lenient with the law of Torah. i.e, "He's just a child, etc..." But we see, that even farmers take great care when handling their seeds, for from that seed will come generations and generations of fruits. In view of this week’s Torah lesson, we learn that when a Jew is tempted, and motivated to contradict the halacha (the law as indicated by Torah), he has not left the confines of Egypt at all. One cannot be bittul (insignificant) to two kings, and one cannot wear the yolk of two masters. Just as the leaves and branches become strong and beautiful because of the quality of the water which the roots consume, so do our garments, thoughts, speech, and actions (our soul revealed) become nourished by the water (Torah/lessons) it consumes.
Another note;
When the Jews left Egypt, heading toward Mattan Torah (the giving of the Torah) at Mount Sinai, they actually had to fight two wars; One war was against Pharaoh and the other was against Amalek. The war against Egypt (Pharaoh) had the commandment: “The Eternal will fight for you, and you be silent (Exodus 14:14).” For the war against Amalek the Torah commands: “Go out, fight against Amalek (Exodus 17:9),” implying to wage a physical battle.
The difference between these two wars was as follows: Pharaoh was behind the Jews. He did not place himself between Torah (Mount Sinai) and the Jews, but rather, he was between the Jews and their previous life. Therefore the Torah commanded “The Eternal will fight for you, and you be silent.” The Jews were moving forward toward “Higher grounds.” Hence, they were leaving their old ways behind, and with such drive and determination to reach Hashem, Hashem helps all stand strong who wish to help themselves. He protects their fall.
Amalek, on the other hand, stood between Israel and Torah (Mt. Sinai) in the way of their higher pursuits. Amalek would not let Israel pass to receive the Torah. When someone is hindered from pursuing Torah, he must use all possible means to receive the Torah and to become united with it. That is why there was actual physical warfare against Amalek. It was not a case where Hashem demonstrates His strength and the might of His hand (Deut. 8:17), but it was a case of a war “for” Hashem, for the desire of cleaving to His Blessed Will. And as Rashi comments; His Name will not be perfect nor His throne perfect until the seed of Amalek be blotted out. Alluding to the removal of the obstacles which stand in between man and the Divine Will. You will also notice that the war with Amalek was a war of “man.” It was initiated by Moses, as he said: “Choose us men… and go out fight with Amalek (Exodus 17:9).” The war also began with a prayer of Moses. It was conducted by Moses’ men, as Chassidut explains the verse “Choose us men” to refer to “men of Moses,” and the victory was through Joshua, the servant of Moses.
Instigated by man or not, it was by no means nothing less than a supernatural feat. The Yerushalami Talmud states that Amalek was expert in witchcraft and chose soldiers who could thrive in harsh conditions. Amalek was vanquished dispite his high probability of success. Everyone who went out to fight with Amalek was conscious of the fact that rather than going with his own strength and the might of his hand, he was delegated by Moses and the power of Torah. When waging battle in this manner, one is victorious in a supernatural way.
The Torah commands us to remember what Amalek did, every single day. From this we can therefore derive that it must have significance to our present life as well. About Amalek it is said in Deut. 25:18 “Karcha - he made you cool,” he cooled Israel from their fervor and enthusiasm for receiving Torah.
Israel was with great enthusiasm when the Pharaoh was beaten, and in a likely manner, when we overcome our misfortune, and our bellies are filling, we also are filled with vigor and enthusiasm. Practically to the level that we no longer remember our past miseries. This enthusiasm which Israel felt affected even the nations of the world, and as the Midrash relates with a simile of boiling water in a tub [A boiling hot tub into which no living creature could descend. A scoundrel comes and jumps into the tub, although he burns himself, he also cools of the tub for others. So too, when Israel left Egypt and Hashem split the sea, all nations were afraid to attack Israel. However, then came Amalek, and though smitten by Israel, nevertheless he pointed the way for others - he prepared their bath water]. Everyone could see that they were dealing with a fiery flame, and just then Amalek come to cool Israel’s fervor for going to receive Torah.
Therefore, whenever there is something that stands between man and Torah, trying to cool his bond with Torah, he can rely on what is explained above: All possible means must be used to fight it, to do anything to assure receiving the Torah. Also, one must remember that one does so not with his own strength and might but with the power of Torah. This is his driving force, his goal, his desire.
In the next reading, Yitro, we see the verse “and Yitro heard…(all that was done for Israel - wonders, etc.)”, to which our Sages comment; What particular report did he hear so that he came to see Moses? The war with Amalek! This report reached even to Midian, and as stated in the Zohar, Yitro’s saying “Now I know that Hashem is greater than all gods,” was a preparatory step to the giving of the Torah. It is the same now. Waging war against the spiritual Amalek, and doing so with the power of Torah, has an effect everywhere, even in Midian, and this will be a preparatory step to the revelation and receiving of pnimiyut haTorah (the inner Torah) that will be revealed by the righteous Moshiach speedily in our own days.
Summary:
We now see two enemies, two advisories to our advancement. One is that keeps us shackled and down. Once we break his (Pharaohs) shackles (Mitzraim - Egypt) by giving ourselves up to a greater Provider than ourselves, Hashem, He will support us, and carry us to our intended will (to cleave to Him - Mt. Sinai - Torah). Now since the past has been conquered, a new advisory appears, Amalek, who stands in between us and our goal, intending to cool our vigor and make us susceptible to the lower elements around, and eventually returning us to Egypt. There are two solutions. When down and shackled, one only needs to admit that one is wrong, and incapable of saving oneself without the help of Hashem. When a person makes of himself a proper vessel, Hashem will show him the way out. He must only remain quiet and rely on Hashem (of course one must not sit idle, like remain in bed and wait for Hashem to solve his problems, this is not what the Torah relates. Israel took the chance to stand up to Pharaoh, and made the effort to “Journey towards Sinai,” as was discussed in last weeks reading. After this effort Hashem said “I will fight your battle, remain quiet.”) Therefore, when the nations of the world wish to do way with us, physically, we must rely in Hashem and His Divine will for Israel to achieve His goal. When the nations of the world stand in between us and Hashem’s Torah, then it is us who must fight for the sake of Hashem, and as with the enormous odds against Israel in the war of Amalek, Hashem, through the Torah, for the sake of His Torah, and His name and His people who are fighting for him, the battle will be a supernatural victory.
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