Daily Renewal and Redemption

במדרש על פסוק הרועה אותי הגואל אותי הקיש פרנסה לגאולה מה פרנסה בכל יום כן גאולה.

In the Midrash on the verse “the Shepherd who feeds me… the Redeemer who redeems me,” it compares sustenance to redemption: just as sustenance occurs daily, so does redemption.

The Sefat Emet begins by citing the Midrash, which equates the constancy of daily livelihood with the ongoing presence of redemption, suggesting both are continuous divine processes.

ומה גאולה פלאים כן פרנסה פלאים.

And just as redemption is wondrous, so too sustenance is wondrous.

Although sustenance appears natural, it is in truth as miraculous as redemption itself.

כנראה שזה יסוד הגאולה לידע כי יש התחדשות בכל יום גם תוך הטבע כמ"ש מחדש בכל יום מ"ב.

It seems that this is the foundation of redemption: to know that renewal occurs every day even within nature, as it says, “Who renews each day the work of Creation.”

Redemption rests upon recognizing daily divine renewal, even when hidden within natural processes.

וגם הפרנסה שאדם טורח ומוציא הכל פלאים.

And even livelihood, though a person toils for it, is entirely wondrous.

Human effort does not negate the miraculous quality of sustenance; it only conceals it.

רק שיש נפלאות מגולים ויש נסתרים תוך הטבע.

Only that some wonders are revealed, and some are hidden within nature.

The Sefat Emet emphasizes two modes of divine action—open miracles and concealed miracles within natural order.

והמשכיל יתבונן כמו שבכל יום מחדש הקב"ה הטבע כן מתגלין בכל יום גאולות בלבות בנ"י עובדי השי"ת.

The wise will observe that just as God renews nature daily, so too daily redemptions are revealed in the hearts of Israel, servants of God.

Inner spiritual redemption unfolds continuously, paralleling the renewal of the natural world.

וכשיש הארת זאת ההתחדשות אין גלות בעולם.

And when this illumination of renewal is present, there is no exile in the world.

Perceiving divine renewal dispels the sense of exile, transforming one’s spiritual reality.

ועל ענין זה יסדו חז"ל ב' ברכות בכל יום קודם ק"ש ערב ובוקר.

And concerning this, our sages instituted two blessings each day before Shema, evening and morning.

The daily blessings before Shema embody this double renewal.

על בריאת אור וחושך שהוא התחדשות בבחי' הטבע בחי' עשרה מאמרות.

The blessing on the creation of light and darkness represents renewal in nature, the aspect of the Ten Utterances.

This blessing corresponds to the external, natural dimension of creation.

ועל תורה ומצות שהוא התחדשות הפנימיות בחי' גאולה שבכל יום כנ"ל בחי' עשרת הדברות.

And the blessing on Torah and mitzvot represents inner renewal, the daily aspect of redemption, corresponding to the Ten Commandments.

The second blessing reflects the inner divine revelation continually renewing spiritual life.

וזה הדרך המיוחד רק לבנ"י.

And this is the unique path of the Children of Israel.

Israel alone is charged with integrating natural and spiritual renewal into unity.

ואחר ב' אלו ההתחדשות באין לאחדות של ק"ש.

And after these two renewals, one arrives at the unity of the Shema.

The dual aspects of renewal culminate in the declaration of divine oneness.

וזה הרמז יברך את הנערים.

And this is the hint in “He shall bless the youths.”

The blessing Jacob gives Ephraim and Manasseh alludes to these dual renewals.

מלשון התעוררות ב' אלו ההתחדשות שיש בכל יום.

From the expression of awakening these two renewals that exist each day.

The phrase suggests the daily activation of natural and spiritual renewal.

ואפרים הפנימיות.

And Ephraim is the inner aspect.

Ephraim symbolizes inner, spiritual renewal.

ומנשה בחי' התחדשות מ"ב.

And Manasseh corresponds to the renewal of the forty-two-letter Name.

Manasseh represents the outer, natural renewal linked to the Name of forty-two.

לכן הקדים לאפרים.

Therefore he placed Ephraim first.

The primacy of inner renewal reflects its ultimate spiritual centrality.

הגם כי מתחלה צריכין לתקן הטבע ולכן הקדימו ברכת יוצר לאהבה.

Although at first one must repair nature, therefore the blessing of Yotzer precedes Ahavah.

Though inner renewal is primary, in practice one begins with natural refinement.

אבל צריכין לידע ולבטל הכל אל העיקר שהיא התורה.

But one must know and nullify everything to the essence, which is Torah.

Ultimately, all levels are subsumed within Torah, the true center.

[ועמ"ש רמז בפ' מקץ וליוסף יולד שני בנים כו'. כי התחדשות של יוסף עצמו הוא עיקר האחדות רק אח"כ מתפשט לב' בחי' הנ"ל.

[As written elsewhere on the hint in Parashat Miketz, “And to Joseph were born two sons,” for Joseph’s own renewal is the root of unity and only afterward spreads to the two aspects mentioned above.]

Joseph embodies the primal point of unity, which subsequently branches into the dual renewals symbolized by his sons.

ומזה יפרד אח"כ לכמה מינים עד שיוכל להיות ג"כ שני הרעב.

And from this it later divides into many forms until even the two years of famine can exist.

The unfolding of renewal into multiplicity allows for even harsh conditions like famine to manifest within divine plan.

וכמו כן נתקיים זה הרמז שלא התחיל גלות מצרים עד שנתעלה יוסף.

And so this hint was fulfilled, for the Egyptian exile did not begin until Joseph was elevated.

Joseph’s rise established the spiritual root necessary before exile could unfold.

ומנשה ואפרים עמדו במקומו.

And Manasseh and Ephraim stood in his place.

His sons continued his dual-mode renewal, sustaining Israel through the transition into exile.

ואח"כ התחילו להרגיש הגלות].

And afterward they began to feel the exile.]

The experiential dimension of exile emerged only after these spiritual structures were established.

וב' בחי' הנ"ל הם בחי' חומר וצורה בכלל הבריאה שנמשכו מן ההוי' הראשונה:

And these two aforementioned aspects are matter and form within creation as a whole, drawn from the primordial Being.

The Sefat Emet concludes that the duality of renewal reflects the fundamental structure of creation: form and matter emanating from the divine source.

The passage teaches that both nature and spirituality are renewed daily, corresponding to Manasseh and Ephraim, the blessings before Shema, and the dual aspects of creation. Recognizing this continual renewal is itself a form of redemption.