Parshas Vaeira is always read on the Shabbos on which the Hebrew month of Shvat is blessed (or on Rosh Chodesh Shvat).
The month of Shvat is explicitly mentioned in the Torah, being the month during which Moshe began to "explain the Torah... comprehensively." (See Deuteronomy 1:3-5.)
Rashi explains that this means that he translated the Torah into seventy different languages.
The repercussions of Moshe's efforts can be felt in the present age, when the teachings of the Torah have been published in many different languages. And this includes, not merely basic texts, but "comprehensive explanations."
Refined and abstract concepts that enable us to advance our divine service are being communicated in many different languages.
The Rebbe Shlita has associated this explosion of Torah knowledge with the Mashiach's answer to the Baal Shem Tov that the Redemption is dependent on spreading the wellsprings of his teachings outward.
And indeed, in the present day, the Baal Shem Tov's teachings and those of his successors, and particular those focusing on the Redemption have been translated into "70 languages" and spread to the furthest peripheries of the Jewish community, and indeed, beyond the Jewish community.
May our study of the Rebbe Shlita's teachings bring this process to a more consummate state of fulfillment.
May it generate divine blessings for his complete and speedy recovery and enable him to lead the Jewish people to the Redemption, and may this take place in the most immediate future.
15 Teves, 5754
When the Torah mentions the name of a place, the intent is not only the geographic location, but also a state of mind, and a spiritual set of circumstances.
In this context, Mitzrayim, the Hebrew name for Egypt, serves as a paradigm, teaching us what exile is, and demonstrating the essence of the spiritual challenge which our people have confronted throughout their national history.
Mitzrayim relates to the Hebrew word meutzorim, meaning "boundaries," or "limitations."
The nature of material existence confines and limits the expression of G-dliness in the world at large, and the expression of the G-dly spark within our souls.
This is exile - an unnatural state.
For the true reality, that the world was created to be a dwelling for G-d, [1] and that a person's soul is an actual part of G-d, [2] is concealed.
In such a setting, a person's center of focus becomes himself and his in dividual concerns, the daily routine of his life, and the objectives he sets for himself.
Spiritual values - if he considers them at all - are interpreted according to his own conception and personal makeup. [3]
Moreover, exile is an environment that naturally perpetuates itself.
Our Sages relate [4] that not one slave could escape from Egypt.
Similarly, in a spiritual sense, in exile, the setting in which a person lives reinforces his fundamental conception.
There appears no way to change the situation.
To borrow an expression from our Sages: [5] "A person in fetters cannot set himself free from prison."
Since the person's thought processes are shaped by the environment of exile, he has no means of seeing beyond his existing horizons.
And yet, the exile will not last forever.
Although man cannot set himself free through his own powers, G-d refuses to allow exile to continue indefinitely.
The first step of redemption is a direct revelation of G-dliness.
Since the fundamental aspect of exile is the concealment of G-d's presence, the nullification of exile involves revealing G-dliness openly within the context of our material existence. And this will also have an effect within the personal sphere, shaking people out of their self-concern and opening them up to spiritual awareness.
This is the message of this week's Torah reading, Parshas Va'eira.
Va'eira means "And I revealed Myself."
The root of Vaeira is the word re'iyah meaning "sight."
Va'eira refers to an revelation of G-dliness that can be directly seen by a person.
This theme is continued throughout the Torah reading which describes seven of the ten plagues, open miracles which had a twofold purpose as the Torah states: [6] "I will display My power,... I will bring forth My hosts from Egypt.... And Egypt will know that I am G-d."
These plagues made the world at large conscious of G-d's presence.
Even the Egyptians whose ruler had proudly boasted, [7] "I do not know G-d," became aware of Him and acknowledged, [8] "This is the finger of G-d."
Moreover, this awareness was not merely intellectual.
Because the miracles were openly seen, they transformed the peoples' thinking.
When an idea is communicated intellectually, it takes time before it is assimilated into one's thinking and begins to affect one's conduct.
When, by contrast, a person sees something, it immediately changes the way he thinks.
And the effects are more powerful.
Once a person sees an event transpire, there is no way he can be convinced that it did not take place. The impression sight creates is lasting, indelibly imprinted upon his mind. [9]
It is, however, natural for a person to ask:
"When have I seen G-dliness?
Perhaps in the past, there were miracles, but of what relevance are they at present?
The answer to this question is found in Rashi's commentary to the verse from which the Torah reading takes its name, [10] "And I revealed Myself to Avraham, to Yitzchak, and to Yaakov."
Rashi comments "to the forefathers."
Seemingly, Rashi's comment is superfluous.
We all know that Avraham, Yitzchak, and Yaakov, served as the forefathers of the Jewish people.
After the verse mentions them each by name, there is no need to mention their title.
Rashi, however, is emphasizing that the revelations were granted to them, not because of their own individual virtues, but because they were forefathers, and their spiritual attainments would be transferred as an inheritance to their descendants in subsequent generations. [11]
By revealing Himself to our forefathers, G-d made the awareness of Him a fundamental element of the makeup of their descendants for all time.
Nevertheless, although the legacy of our forefathers is an active potential within our hearts, it is not always in our conscious forefront.
Each of us must endeavor to internalize the faith our forefathers endowed us, and make it his or her own.
And this will not necessarily happen by itself.
Unless we make efforts, it is possible for our inner faith and our conscious thought to operate on skew lines, creating a dichotomy between belief and actual life.
The need to resolve this dichotomy explains why, the previous Torah reading, Parshas Shmos, concludes by telling how Moshe approached G-d, and asked: "O G-d, why do You mistreat Your people?"
Moshe's question did not reflect a lack of faith.
Undoubtedly, Moshe believed; and so did all the people, for Jews are by nature "believers, and the descendants of believers." [12]
But Moshe realized that his responsibility was to be a shepherd of faith, [13] to nurture the people's faith until it affected their thinking processes. And for this reason he asked.
In response to Moshe's question, G-d brought about the miracles described in our Torah reading.
Moshe's endeavors to make our people's faith a factor in their everyday lives evoked a response from G-d that showed that the faith was justified.
Similar concepts apply in every generation, for miracles are not a thing of the past. [14]
In every generation, G-d shows His great love for His people by performing miracles that transcend the natural order.
At times, the person to whom the miracle occurs does not recognize what has happened, [15] and on other occasions, the miracles are open, plainly obvious for all to see.
Indeed, in the recent past, we have seen great wonders which G-d has wrought on behalf of the Jewish people, among them: the Gulf War, the fall of Communism, and the massive waves of Jews coming to Eretz Yisrael.
Our prophets have promised, [16] "As in the days of your exodus from Egypt, I will show you wonders."
Just as the miracles which G-d wrought in Egypt heralded the exodus, so too, may the miracles we have witnessed - and will witness in the future - foreshadow the ultimate Redemption.
And may this take place in the immediate future.
Adapted from Likkutei Sichos, Vol. XVI, p. 52ff; Vol. XXXI, p. 25ff; Sichos Shabbos Parshas Vaeira 5743; and Sichos Chof-Vav Nissan, 5751
Notes:
- (Back to text) Midrash Tanchuma, Parshas Bechukosai, sec. 3. See Tanya, chapters 33 and 36.
- (Back to text) Tanya, chapter 2.
- (Back to text) In this context, the concept of Mitzrayim - Egypt - becomes personal in nature. Everyone has his Egypt which confines him and from which he must be redeemed. For one person, the forces preventing his inner G-dly nature from being expressed are his unchecked physical desires, and for another, they might be the reservations of his intellect. There is even an "Egypt of holiness," which constrains a person who is devoted to the study of the Torah and the observance of its mitzvos, but who is held back by an unwillingness to make an unrestrained commitment.
No one should remain in "Egypt". The nature of our personal "Egypts" may differ, but the obligation to struggle to transcend these limits applies universally. This is the inner meaning of the requirement to recall the exodus from Egypt every day.
- (Back to text) Mechilta quoted in Rashi, Shmos 18:9.
- (Back to text) Berachos 5b.
- (Back to text) Exodus 7:4-5.
- (Back to text) Ibid. 5:2.
- (Back to text) Ibid. 8:15.
- (Back to text) The effect of sight is reflected in a principle of Jewish law: that a witness cannot serve as a judge (Rosh HaShanah 26a).
Once a person has seen the event in question, he is unable to fairly appreciate an argument advanced in behalf of the defendant.
- (Back to text) Exodus 6:4.
- (Back to text) This concept is also accentuated by a point in Jewish law.
The transfer of property to an heir is unique in that, unlike a purchaser or the receiver of a present, the heir is not considered as a new owner, but as a continuation of the testator's estate.(See Bava Batra 159a, Tzafnat Paneach, Milluim 13a, et al).
Similarly, with regard to our inheritance of our forefather's spiritual legacy, the revelations which they received are passed on to us as they were received by our forefathers, without modification.
- (Back to text) Shabbos 97a. See Rashi, Exodus 4:2.
- (Back to text) See Torah Or, Ki Sisa 111a, and the maamar, ViKibeil HaYehudim 5687. The Pesichta to Eichah Rabbah, sec. 24, refers to Moshe with the Hebrew title which means "faithful shepherd."
The Aramaic version of this name, (which serves as the title of one of the component parts of the Zohar), has that meaning, but also the connotation "shepherd of faith."
- (Back to text) Therefore the Shulchan Aruch (Orach Chayim 218:9), a text which contains only laws applicable in the present era, includes a requirement to recite a blessing acknowledging a miracle that transpired in one life's.
- (Back to text) See Niddah 31a.
- (Back to text) Michah 7:15.
Shmos - 5754