Parashat Beshalach
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==Exodus from Egypt== | ==Exodus from Egypt== | ||
− | + | Hashem leads the Jews towards Eretz Yisroel through the desert rather then through the short path of the land of Plishtim, to prevent a retreat to Egypt in case they regret their exodus. Moshe takes the bones of Yosef with him and the Jewish camp is lead by a pillar of cloud by day and a pillar of fire by night. | |
===The Long Way=== | ===The Long Way=== | ||
− | Hashem chooses to lead the Jewish Nation to Eretz Yisroel through a long windy path in the desert | + | Hashem chooses to lead the Jewish Nation to Eretz Yisroel through a long windy path in the desert as apposed to the short route through the Land of Phlishtim. This was to prevent the Jews from retreating back to Egypt when they encounter opposition such as the war of Amelek and Canaan. This concern proved itself valid as could be seen during the 'incident of the spies', where the Jews discussed appointing a new leader and heading back to Egypt. Had the path been short and simple, they would have immediately started retreating.<ref>Rashi</ref> |
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====Elevating Sparks of Wilderness==== | ====Elevating Sparks of Wilderness==== | ||
Deserts are a place of desolation, snakes and scorpions which is a manifestation of the realm of the Sitra Achra. Thorough their journey in the wilderness and all the suffering they experienced, the Jews were able to elevate many sparks of holiness associated with this area. This process later helped them enter Eretz Yisroel. Reaching Eretz Yisroel is a major spiritual victory and all those who wish to enter must first undergo suffering. This creates the potential to gather more holy sparks. As a person is pushed through abnormal situations and locations, sparks are automatically attracted to him since every movement he makes is directed towards the underlying goal of reaching the Land of Holiness. He then amass these sparks and brings them to their final gathering place in Eretz Yisroel, making his actual entry possible and easier since he is now also being propelled by the constant magnetic force drawing the dispersed sparks to the Land of Israel.<ref>Likutay Halachos AC Birchas Hariach 4:55</ref> | Deserts are a place of desolation, snakes and scorpions which is a manifestation of the realm of the Sitra Achra. Thorough their journey in the wilderness and all the suffering they experienced, the Jews were able to elevate many sparks of holiness associated with this area. This process later helped them enter Eretz Yisroel. Reaching Eretz Yisroel is a major spiritual victory and all those who wish to enter must first undergo suffering. This creates the potential to gather more holy sparks. As a person is pushed through abnormal situations and locations, sparks are automatically attracted to him since every movement he makes is directed towards the underlying goal of reaching the Land of Holiness. He then amass these sparks and brings them to their final gathering place in Eretz Yisroel, making his actual entry possible and easier since he is now also being propelled by the constant magnetic force drawing the dispersed sparks to the Land of Israel.<ref>Likutay Halachos AC Birchas Hariach 4:55</ref> | ||
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===Armed and Quintaned=== | ===Armed and Quintaned=== | ||
− | + | Only a fifth of the original Jewish population left Egypt, the remainder having died during a three day period in midst of the 'plague of darkness',<ref>Rashi</ref> because they lacked faith in the True Tzadik Moshe<ref>Likutay Halachos</ref> or preferred slavery to the intense spiritual course they were being led into.<ref>Shover Zadim Parshas Bo</ref> The Jews took weapons along with them, these were later used to fight the battles of Amalek, Sichon, Og and Midyon.<ref>Rashi</ref> | |
===Coffin of Yosef=== | ===Coffin of Yosef=== | ||
− | Moshe | + | Moshe takes the coffin of Yosef with him, fulfilling the oath Yosef bound his brothers with, forcing them to in turn to bind their descendants with an oath to carry his coffin to Eretz Yisroel when they are redeemed. Unlike Yaakov whose son held the powerful position of viceroy allowing him to be transferred to Eretz Yisroel immediately, Yosef realized that his brothers would be prevented by the Egyptian authorities from doing the same to him.<ref>Rashi</ref> The Jews also brought with them the bodies of all the Shivatim,<ref>Rashi</ref> Bilah and Yocheved.<ref name="Shover Zadim Parshas Bishalach"/> They later buried the Shivatim throughout Eretz Yisroel, while Bilah and Yocheved are buried in Teveria. |
====Finding the Coffin==== | ====Finding the Coffin==== | ||
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===Start of the Journey=== | ===Start of the Journey=== | ||
− | On the first day the Jews travel from Ramses to Sukkot. | + | On the first day the Jews travel from Ramses to Sukkot. On the second day they travel from Sukkot and camp in Essum.<ref>Rashi</ref> Hashem travels in front of them, navigating the camp with a pillar<ref>Rashi</ref> of cloud during the daytime and a pillar of fire at night. There was never a time where one of the two was not present in front of the camp since they were replaced instantaneously.<ref>Rashi</ref> |
===The Reversal=== | ===The Reversal=== | ||
− | On the third day Hashem | + | On the third day Hashem commands the Jews to revert and return to Pi Hachirot, in the direction of Egypt and camp in front of the surviving deity Baal Tzaphone. This move led Pharaoh to believe the Jews had become confused, trapped and locked in the desert, not knowing how to get out and caused him to chase after them. The Jews were fully aware that they were heading back in direction of Egypt and such a move was likely to induce hostile activity from the their former masters, yet they followed the instructions of Moshe with full faith.<ref>Rashi</ref> Hashem says that once again He will harden Pharaoh's heart, allowing His name to become magnified and glorified as He wreaks vengeance upon the wicked.<ref name="Rashi Shemos 14:4">Rashi Shemos 14:4</ref> Retribution is to begin with Pharaoh, since he initiated the sin and then continue upon his entire army.<ref name="Rashi Shemos 14:4"/> |
====Pi Hachirot==== | ====Pi Hachirot==== | ||
− | Pi Hachirot was one of entrances of Egypt consisting of a valley running between two large upright boulders | + | Pi Hachirot was one of entrances of Egypt consisting of a valley running between two large upright boulders. It had formerly been named Pisom but its name had changed to 'the mouth of freedom' after the recent exodus of the Jewish nation from Egypt through this passageway.<ref>Rashi</ref> |
====Baal Tzafon==== | ====Baal Tzafon==== | ||
− | During the 'slaying of the firstborn' all the Egyptian idols had been destroyed. An exception to this was Baal Tzafone | + | During the 'slaying of the firstborn' all the Egyptian idols had been destroyed. An exception to this was Baal Tzafone (master of the North)<ref name="Shover Zadim Parshas Bishalach"/>, one of their leading deities who was accredited with guarding the Northern border of Pisom,<ref name="Shover Zadim Parshas Bishalach"/> preventing the escape of any slaves. Survival of Baal Tzafon fed the Egyptian belief that the 'Side of Holiness' also contained restrictions, limitations and power changes that were based on the dimension of time, just like all the forces they clung to. This opened the possibility of overcoming the Jews if these weakness could be exploited. Although the Jews had freely passed by him on their way out, their current retreat and movement towards Baal Tzafon indicted that he still possessed power over them which had now increased due to astrological time and energy shifts and he was now reeling them back into servitude.<ref name="Shover Zadim Parshas Bishalach"/> This was the exact intention of Hashem whose policy is to allow the wicked to stumble over their own mistakes.<ref>Rashi</ref> |
==Splitting of the Sea== | ==Splitting of the Sea== | ||
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====Intense Judgments==== | ====Intense Judgments==== | ||
− | As the Jews stood by the sea, great judgments arose against them and the angel that stood before them sweetening all judgments, abandoned them.<ref name="Mivaser Tzedek Bishalach D | + | As the Jews stood by the sea, great judgments arose against them and the angel that stood before them sweetening all judgments, abandoned them.<ref name="Mivaser Tzedek Bishalach D"H Vyisa Malach">Mivaser Tzedek Bishalach D"H Vyisa Malach</ref> The arch ministering angel of Egypt demanded to know why the Jews deserved to be spared while the Egyptians were to drown, if they were both guilty of idol worship. These arguments were accepted and a debate started if the Jews should indeed be allowed to survive.<ref>needs source,/ref> Sensing these judgments the Egyptians began to press forward. Feeling the judgments as well, the Jews screeched from extreme misery in repentance to Hashem,<ref name="Mivaser Tzedek Bishalach D"H Vyisa Malach"/> causing mercy to be awakened on high and the judgments to be slightly subdued, resulting in the pillar of cloud moving behind to protect them.<ref name="Mivaser Tzedek Bishalach D"H Vyisa Malach"/> |
− | Despite this alleviation, the litigation continued throughout the night, leaving the Jews hanging between mercy and judgment, light and darkness. | + | Despite this alleviation, the litigation continued throughout the night, leaving the Jews hanging between mercy and judgment, light and darkness. |
===Splitting the Sea=== | ===Splitting the Sea=== | ||
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====The Yichud==== | ====The Yichud==== | ||
− | Seeing how the judgments were rotating back and forth the entire night, Moshe raised his arm, making an awesome unification that completely sweetened the judgments from the Jews, turning them into complete mercy. | + | Seeing how the judgments were rotating back and forth the entire night, Moshe raised his arm, making an awesome unification that completely sweetened the judgments from the Jews, turning them into complete mercy. |
===Chase in the Sea=== | ===Chase in the Sea=== | ||
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====False Egyptian Hope==== | ====False Egyptian Hope==== | ||
− | The Egyptians were well aware that they had been afflicted by the ten plagues while the Jews had been spared and logically had every right to assume that the same would happen were they to continue the case into the sea. Yet the entire night they had sensed the intense judgments and alternating litigation undergoing the Jews regarding their supremacy over them. This caused the Egyptians to assume that the hour was laughing in their favor, which in fact was the very reason Hashem had permitted the prosecution to rage against the Jews the entire night. Bolstered and prodded by a more confident ministering angle, the Egyptians consciously and willingly surged into the sea. | + | The Egyptians were well aware that they had been afflicted by the ten plagues while the Jews had been spared and logically had every right to assume that the same would happen were they to continue the case into the sea. Yet the entire night they had sensed the intense judgments and alternating litigation undergoing the Jews regarding their supremacy over them. This caused the Egyptians to assume that the hour was laughing in their favor, which in fact was the very reason Hashem had permitted the prosecution to rage against the Jews the entire night. Bolstered and prodded by a more confident ministering angle, the Egyptians consciously and willingly surged into the sea. |
====Great Heaviness==== | ====Great Heaviness==== | ||
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====Belief in Moshe==== | ====Belief in Moshe==== | ||
Belief in the true Tzadikim is essential for belief in Hashem, since it them who draw down the faith. It is impossible to reach complete faith in Hashem without faith in the Tzadikim<ref>Likutay Halachos AC Hil Pesach 6:1</ref> and a person that does not have faith in the true Tzadikim is flawed also in his faith of Hashem.<ref>Likutay Halachos AC Hil Shabbos 6:11</ref> | Belief in the true Tzadikim is essential for belief in Hashem, since it them who draw down the faith. It is impossible to reach complete faith in Hashem without faith in the Tzadikim<ref>Likutay Halachos AC Hil Pesach 6:1</ref> and a person that does not have faith in the true Tzadikim is flawed also in his faith of Hashem.<ref>Likutay Halachos AC Hil Shabbos 6:11</ref> | ||
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===Song of the Women=== | ===Song of the Women=== | ||
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====Bitter Influx==== | ====Bitter Influx==== | ||
− | When a person sins, he flaws the pipe ways of influx and can only attain substinance and energy through bitterness, until the flaws are rectified. The Jews had all committed many personal flaws in Egypt and now experienced intense bitterness as their new states of influx descended through spiritual worship. Aside from its spiritual implications, physically this manifested as three days of thirstiness and the ensuing discovery of bitter waters. | + | When a person sins, he flaws the pipe ways of influx and can only attain substinance and energy through bitterness, until the flaws are rectified. The Jews had all committed many personal flaws in Egypt and now experienced intense bitterness as their new states of influx descended through spiritual worship. Aside from its spiritual implications, physically this manifested as three days of thirstiness and the ensuing discovery of bitter waters. |
====Sweetening the Bitterness==== | ====Sweetening the Bitterness==== | ||
− | Moshe took a tree and threw it in the water, this also alluded to the advice he transmitted to the Jews involving an intense meditation to be used during times of prayers, where the initiate visualizes his soul in the Garden of Eden, completely diverse of any physicality. This allows a person to pray without any haughtiness or self interest. To reach this state, one first has to undergo great repentance from all his sins. Once this state is attained a person will surely not request anything physical and all his prayers will be for the glory of Hashem, causing them to be accepted and effective. In their efforts to attain these levels, the Jews underwent major repentance, thereby rectifying many of their flawed pipes, sweetening the bitterness and causing many of their prosecuting spiritual adversaries to rise, transforming them into defenders. | + | Moshe took a tree and threw it in the water, this also alluded to the advice he transmitted to the Jews involving an intense meditation to be used during times of prayers, where the initiate visualizes his soul in the Garden of Eden, completely diverse of any physicality. This allows a person to pray without any haughtiness or self interest. To reach this state, one first has to undergo great repentance from all his sins. Once this state is attained a person will surely not request anything physical and all his prayers will be for the glory of Hashem, causing them to be accepted and effective. In their efforts to attain these levels, the Jews underwent major repentance, thereby rectifying many of their flawed pipes, sweetening the bitterness and causing many of their prosecuting spiritual adversaries to rise, transforming them into defenders. |
====The Promise==== | ====The Promise==== | ||
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===Thirst=== | ===Thirst=== | ||
− | From the 'wilderness of Sin' the Jews journey and encamped in Rephidim, where there was no water to drink. The Jews | + | From the 'wilderness of Sin' the Jews journey and encamped in Rephidim, where there was no water to drink. The Jews quarrel with Moshe who questions them why they are testing Hashem. Once again they complain why to Moshe why he took them out from Egypt to have them, their children and livestock die from thirst. Moshe cries out to Hashem saying they are almost ready to stone him. Hashem instructs him to pass before the Jews and to take with him the elders of Yisroel and the rod with which he smote the river. Acting upon Hashem's instructions, Moshe hits a rock in front of the elders, producing a stream of water. Moshe names the location Massah and Merivah after the quarrel of the Jews and their test to see if Hashem was among them or not. |
==Battle of Amalek== | ==Battle of Amalek== |