Shemos — Free Yourself

As we begin Sefer Shemos, learning about the Shibud Mitzrayim and the subsequent Geulah, it is important to keep in mind that we are not reading the history of the Jewish nation—we are learning about its destiny. In many ways, what happened to Klal Yisroel in Mitzrayim is reflective of our own existence. Though we are not Avdei Pharaoh, and there is no forced Avodas Perech in our lives, the Shibud Malchios we experience is just as real, and certainly the Galus Ruchani, complete with rampant assimilation, parallels that of our ancestors. It stands then to reason that their Geulah—the way in which it came, but also the way in which it was achieved—can teach us about our future as well. With that in mind, we can take a bit of a practical view of some Pessukim in this week’s Sedra.

The turning point in Shibud Mitzrayim can be readily found in a series of Pessukim in middle of our Parsha. After telling us of Moshe’s arrival in Midyan, and his marriage to Tziporah, the Passuk tells us: “Vayehi B’Yamim HaRabim Hahem Vayamas Melech Mitzrayim V’Yeanchu Bnei Yisroel Min HaAvodah”. While there is a Machlokes whether Pharaoh actually died or not, it is clear that at this point the Shibud became somewhat harder, and Bnei Yisroel felt it. Breaking under the pressure of the Shibud, Bnei Yisroel cried out to Hashem: “VaYizakku V’Taal Shavasam El HaElokim Min HaAvodah.” The Passuk then tells us the results of these Teffilos: “VaYishma Elokim Es Naakasam VaYiskor Elokim Es Briso…” The Teffilos of Bnei Yisroel were heard, and they brought a Zikaron of the Bris that Hashem had made with each of the Avos.

While these two Pessukim are easier to understand, the final Passuk in this sequence is a bit more cryptic: “VaYaar Elokim Es Bnei Yisroel VaYeda Elokim.” The Torah tells us that Hashem saw Klal Yisroel, and “He Knew”, but it is not clear what about Bnei Yisroel was seen, what Hashem “knew”, and how it affected the Galus. It would seem, however, that this is important to know, as the very next Passuk begins to describe the interactions between Moshe Rabbeinu and the Shechina, at the Sneh, an episode which heralds the beginning of the process of Geulas Mitzrayim. These words, “VaYaar Elokim…VaYeda Elokim” would seem to play an important role in the turning point, so to speak, and it would therefore seem important to understand their meaning.

Rashi comments on these words in a way that seems to combine their meanings: “Nossan Aleihem Lev V’Lo HeElim Einav.” When the Passuk tells us that Hashem “saw” Bnei Yisroel, Kaviyachol, it refers to the fact that He now placed His thoughts upon them, so to speak, that they were His focus. It is a little difficult to understand what this means, exactly, just as any personification of the Kaviyachol is, and so there is still room to try and explain these words in another Derech.

Other Meforshim take a different approach to this Passuk. Sforno, for example, explains that the words “VaYaar Elokim” tell us that while Bnei Yisroel had experienced sever Hester Panim during the Shibud, that changed at this point: now they began to feel the HeAras Panim of Hakadosh Baruch Hu. The words “VaYeda Elokim”, he writes, refer to the fact that Hashem knew that their Teffilos were rooted in their hearts, that they were “Bchol Halev”.

This Pshat in “VaYeda Elokim” seems to be in line with the words of the Ibn Ezra, who provides a broader definition of the words “VaYaar” and “VaYeda”. The former, he explains, refers to things that are in the open, Nireh L’Enayim, while the latter is used in reference to something that is hidden. Ibn Ezra himself says that Hashem saw the evil that the Mitzriyim did, and knew “HaAssui B’Sesser”, that which was done in private.

Even with the approach of Ibn Ezra, however, we are left with questions. First, why does the Passuk specifically tell us that Hashem “saw” what the Mitzriyim were doing? Was their evil not “seen” prior to

this point? Also, what was “Assui B’Sesser”? What did Hashem “know” about that others perhaps did not? There is also a more general question: how did all this spur the Geulah? Why did what Hashem “saw” and “knew” cause the process of Geulah to begin?

There is Gemara Yerushalmi in Taanis that explains these words in a way that differs from those of our Meforshim, but will perhaps allow us to understand their impact.

The Gemarah begins: “Mitoch Chamisha Devarim Nigalu Yisroel Mimitzrayim.” There were five factors that contributed to the Geulah of Bnei Yisroel: Tzara, pain, Tzevacha, crying out, Zechus Avos, Teshuva and the Ketz, the appointed time for the Geulah. The Gemarah then proceeds to show how each of these factors is alluded to in the very Pessukim we are discussing. For example, and most obviously, Zechus Avos is related to the words “VaYiskor Elokim Es Briso…” The words “VaYaar Elokim” and “VaYeda Elokim” are mentioned in the Gemara as well, and at least according to one Girsa, “VaYaar Elokim” refers to Teshuva and “VaYeda Elokim” to the Ketz.

We can understand these Drashos on a very basic level: Hashem “saw” the Teshuva of Klal Yisroel, and “knew” that the Ketz had arrived, and both of these factors led to the onset of the Geulah process as seen in the following Pessukim. That said, there are some questions to be answered.

First, Teshuva is usually something that is done “Bein Adam L’Atzmo”, as part of a personal, internal, process. In fact, some Girsaos of the Gemara ascribe the words “VaYeda Elokim” to Teshuva for precisely this reason—in line with the explanation of the Ibn Ezra as to the general meaning of “VaYeda”. In the more accepted version, however, the words “VaYaar Elokim” refer to Teshuva, leading us again to wonder what Hashem “saw”, so to speak. In addition, we must understand why Teshuva was a necessary part of the process—why were the other four factors not sufficient to bring the Geulah?

The truth is that this second question can be asked with respect to four out of the five factors: why were Tzara, Tzevacha, Zechus Avos, or Teshuva necessary if the Ketz had arrived? Hashem had told Avrohom Avinu that the Galus would end at a specific point—if that time had arrived, why were the other factors needed? If that time had not yet some, and the other four factors caused the Geulah to come nonetheless, then the Gemarah should not mention the Ketz. How are we to understand the need for all five of these factors?

Perhaps we can understand the Gemarah based on a thought of R’ Moshe Turani, who one of the early Achronim known as the Mabit, in his Sefer Beis Elokim.

The Gemara at the end of Yoma tells us: “Gedolah Teshuva SheMeviah Geulah L’Olam”, Teshuva brings Geulah to the world, as we see from the Passuk that says “U’Va L’Tzion Goel UliShavei Pesha B’Yaakov”. In all cases, it seems, Teshuva is directly related to Geulah.

The Mabit explains why this is the case.

The Yetzer Harah is our greatest enemy and it is when we are in his grip that we fall to Aviera. This, explains the Mabit, is itself a form of enslavement—a Shibud HaNefesh. When we do Teshuva, we break free of the influence and constricts of the Yetzer Harah, and experience something a corresponding Geulas HaNefesh. A similar process takes place when we find ourselves in a physical Galus: we are under the influence and control of the Umos Haolam, a Shibud HaGuf, and cannot proclaim freedom until we achieve a Geulas HaGuf. The Mabit adds that these two processes are related: we cannot experience Geulas HaGuf while we are in a state of Shibud HaNefesh. Only when we free ourselves from the Yetzer Harah, and escape his entrapment, can we hope to become free of the Shibud Malchios which physically

constrains us. Thus, Teshuva prepares us for Geulah—not through magic or a Segulah, but because the

Geulas HaNefesh enables a Geulas HaGuf to occur.

Perhaps, based on this idea, we can explain the Yerushalmi in Taanis. The Gemara tells us that there were five factors that brought the Geulah, one of which is that the Ketz had arrived. Perhaps the other four factors are the prerequisites for Geulah, even once the Ketz had arrived. As we have seen, this is certainly the case in terms of Teshuva, but can be understood for Tzara, Tzevacha, and Zechus Avos as well.

Tzara begets Tzevacha: by our very nature, when we experience Tzar we turn to the Ribbono Shel Olam. When all else seems lost, when our Shibudim seem too great to bear, we Daven, raising our voices to Shamayim in the hopes of awakening Rachmei Shamayim. Maybe this connection to Hashem is itself a requirement of Geulah: without an adequate connection to the Borei Olam, we cannot hope to achieve the Geulah for which we aspire. Again, not because we lack the Zechuyos, but because we are not ready for the even more heightened level of Ruchani that Geulah brings. Thus Tzara and Tzevacha are themselves a necessary preparation for the arrival of Geulah.

Zechus Avos can also be seen in this light. We must always be cognizant of the fact that we cannot stand on our own—we are products of our lofty heritage. When we awaken Zechus Avos, through our Teffilos and our actions, we allow Geulah to arrive. Clinging to our Mesorah, showing that we understand how our Avos affected us, and continually asking “Massai Yagiah Massai L’Maaseh Avosai”, arouse the Zechus Avos which themselves are a prerequisite for Geulah.

This idea may also help us understand why the words “VaYaar Elokim”, which refer to something visible, are used in the Passuk to refer to Teshuva, as noted by the Yerushalmi.

As the Mabit explained, if we hope to achieve a Geulas HaGuf, we must first free ourselves of the Yetzer Harah. The Mabit notes that this must be a Teshuva Sheleima—a complete Teshuva. This is not the inner, personal, Teshuva that we most often think of, it refers to a complete transformation. There are times when a person does Teshuva that can be seen by all, when his life is turned around, and he is no longer the person he used to be. It is this Teshuva that is a complete Geulas Hanefesh, which itself allows Geulas HaGuf to occur.

This Passuk is therefore most instructional as we contemplate our own Galus. If we want to experience the Geulas HaGuf for which we yearn, we must find ways to incorporate the four factors described in the Gemarah. If we seek connection with Hashem, especially in response to Tzaros, and act in ways that arouse the Zechus Avos, for these are vital steps. But, most importantly we must strive to free ourselves from the Yetzer Harah, making changes that are not just minor or incremental, but noticeable, such that they too could be the subject of the words “VaYaar Elokim.” If we do so, we not only hasten the Geulah, but actually allow it to arrive, using our self-affected Geulas HaGuf to bring the ultimate Geulas HaNefesh.