Beshalach 5635 תרל”ד

תרל”ד

דבר אל בנ”י וישובו. 

“Tell Bnei Yisrael they must turn back…” (Shemos 14:2)

לאשר יצאו בנ”י בחפזון ממצרים והי’ שלא בהדרגה. ואין זה דבר של קיימא. הוצרכו לשוב. 

Since Bnei Yisrael left Mitzrayim in a ‘hurry’, which was not according to the level they were on, and was therefore not going to last, they needed to turn back. (The merit of leaving Mitzrayim was not due to their own actions, it was a gift from HaShem. Now whatever miracle one experiences that is above one’s level does not last. See תרל”ז 1) 

והענין כמ”ש והחיות רצוא ושוב. ע”י המרוצה מהתלהבות יותר מהכח. ע”ז צריך להיות מיד בחי’ שוב. ועי”ז יש לו קיום. 

The idea is as we find by the angels “The creatures run back and forth” (Yechezkel 1:14). For since when they run forth, there is more excitement than actual power (necessary to sustain that level) and they therefore need to immediately go back in order to sustain the level.

כי כל הגליות הי’ שיקבצו בנ”י כל הני”ק שנמצאים בעולם. ואין הרצון לברוח רק לתקן גוף המיצר. 

This (method of growth is necessary) because the reason for all the exiles is in order that Bnei Yisrael will gather all the sparks of holiness that are in the world. One’s mission is not only to remove oneself from evil, it is also to repair the body that is in distress. (See above תרל”ג 1 that if one only removes oneself from the bad without changing the bad into good, the bad can come back)

ולעתיד שיהי’ התיקון בשלימות כ’ לא בחפזון תצאו כו’.

However in the future redemption when everything will be completely repaired, there it says “For you will not leave in a hurry” (Yeshaya 52:12). (For we will be on the level which we can maintain).

ועתה בגלות מרגישין הארה לפעמים. וצריכין להתדבק בה בכל לב. ולקשרה בכל המעשים. 

(However) now in the exile we occasionally feel an enlightenment, and we need to connect to it with our entire heart and attach it to all our actions.

וז”ש ואכבדה בפרעה כו’. שהחזרה הי’ לתקן גוף המיצר כנ”ל:

This is the meaning of HaShem saying “I will be glorified through Paroh” for the reason why Bnei Yisrael hd to turn back was in order to repair the body in distress (to uplift the holy sparks trapped in Paroh’s power)

2

במדרש מה תצעק. צעקו וה’ שמע כו’. מתגאה בירושתו הקול קול יעקב כו’. 

Medrash (Shemos Rabba 21:1) on the Pasuk HaShem said to Moshe: Why are you calling out to me tell Bnei Yisrael that they must travel” (Shemos 14:15), “They called out and HaShem heard” (Tehillim 34:18) 

אא”ז מו”ר ז”ל פי’ שע”י הצעקה מעוררין שורש דביקות בנ”י. ואז שואלין מה תצעק שא”צ לצעוק כלל. 

The Chidushei Harim explained that it is through the calling out to HaShem that they source of Bnei Yisrael’s connection to HaShem is awakened, and (one that connection is awakened) HaShem says “Why are you calling out?”, for (once such  deep connection is made) one no longer needs to call out. (As explained above, the main thing HaShem wants is one’s desire).

כמ”ש על בני כו’ תצוני. 

We see this idea (in Yeshaya 45:11):

כֹּֽה־אָמַ֧ר יְהוָ֛ה קְד֥וֹשׁ יִשְׂרָאֵ֖ל וְיֹצְר֑וֹ הָאֹתִיּ֣וֹת שְׁאָל֔וּנִי עַל־בָּנַ֛י וְעַל־פֹּ֥עַל יָדַ֖י תְּצַוֻּֽנִי׃

Thus said HaShem,  Yisrael’s Holy One and Maker: Will you question Me on the destiny of My children,  Will you instruct Me about the work of My hands?

ואעפ”כ הכל בא ע”י צעקה וזה לשון מתגאה כו’ ודפח”ח. 

Nevertheless this only comes about through calling and therefore (the above Medrash calls it something that) “We are proud of”.

והנה יש ב’ מיני שתיקות. א’ ע”י שא”י כלום לצעוק. והוא אמונה ראשונה בכלל. ולכן כ’ גם קודם הגאולה ויאמן העם כו’. 

Now there are 2 different types of silence. The first is when one cannot call out. This is called the first level of emua. (As we see that that Bnei Yisrael had attained a level of emuna when they were still in Mitzrayim as it says ) “And the nation believed” (Shemos 4:31)

אבל כשזוכין להשיג לבוא לבחי’ דיבור וקול. צריך להיות אח”כ אמונה ושתיקה ע”י שמשיג מתוך החכמה שא”א להשיגו. 

However (there is a higher level of emuna and that is) when one subsequently merits to attain a level of speech and voice (where one can call out, nevertheless silence is also applicable at this level). For at this stage, one also needs to have emuna and silence, when one realises that with all the knowledge one has attained, that one can never really understand HaShem.

ועי”ז חל עליו בושה ושותק ומאמין בה’. 

And through this silence one attains a level of embarrasment, for one is silent and has complete emuna in HaShem.

וע”ז נאמר אח”כ ויאמינו בה’ כו’. כי וודאי אין הצעקה התכלית. רק לבוא לבחי’ שלמעלה. והיא השתיקה. 

This is therefore the meaning of the pasuk after they were saved “They trusted in HaShem”.  For definitely the calling out is not the purpose, rather attaining the level of silence afterwards is the real purpose, which is the stage that comes after (one is able to call out). 

(This is therefore the explanation of why HaShem said that it is not a time to call out, for HaShem was teaching them that to attain the true higher level of emuna they needed to be silent and deny their ability to call out and trust in their strength!)

והם ענין ב’ העולמות עוה”ז ועוה”ב. ופרשנו במ”א כי עוה”ז העלם רע. פי’ ע”י שהרע נמצא בעולם. אין הקדושה מתגלה. 

This is also the idea of the two worlds, this world and the world to come. (The word עולם is connected to the word העלם – hidden). As we have explained elsewhere (תרל”ג 1). This world is considered “hidden” because of all the evil. Meaning that because the evil is so prevalent, the holiness is not (easily) revealed.

ועוה”ב נק’ ג”כ עלמא דאתכסיא. והוא העלם טוב. שע”י עומק הקדושה א”א להשיגו. 

the world to come is also called the  “hidden world”. However this is hiddenness of the good, due to the depth of the holiness one cannot comprehend it. (The endless depth is hidden from one’s understanding). 

וכפי מה שזוכה האדם בעוה”ז לגלות בחי’ הקדושה. כן יזכה לעוה”ב. 

Inasmuch as one merits to reveal the holiness in this world, one merits to (the depths of understanding) in the world to come.

וכן נמצא סדר זה תמיד לכל איש ישראל. מה שמקדש עצמו בעוה”ז זוכה להשגה דבר מה. 

So too we find always find this pattern in (the growth process) of every Jew. Through elevting oneself in this world, one attains a level of understanding

וצריך אח”כ לתקן השגה זאת שלא יחטא ע”י. 

However one needs to fix this understanding that it wont cause him to sin afterwards (through arrogance)

והוא ע”י הבושה והיראה. 

This is attained through embaresment and fear

וי”ל שזה ענין יצ”מ וקי”ס:

We can also explain that this is the two stages of leaving Mitzrayim and then splitting of the sea. (The first level attained was above their level, however through their emuna at the splitting of the sea they attained the next level).

There is a famous question, why did HaShem say to Moshe Why are you calling out to me, tell Bnei Yisrael to go. 

Our main method of dealing with any difficulty has always been through tefila?

However the tefila can actually be an interference, for a person thinks that he is causing something to happen through his tefila.

However a higher level is by saying, even though I now have the ability to call out, I am still going to have absolute emuna. This is what HaShem was telling them. I now know that you desire to call out, now is the  time for emuna.