Parashat Beshalach
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==Exodus from Egypt== | ==Exodus from Egypt== | ||
− | + | Hashem leads the Jews towards Eretz Yisroel through the desert rather then the short path through the land of the 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. 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 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. |
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====Elevating Sparks of Wilderness==== | ====Elevating Sparks of Wilderness==== | ||
− | + | Additionally 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 Eeret Yisroel. Reaching Eretz Yisroel is a major spiritual victory and all those who wish to enter must first undergo suffering. This also creates the potential to gather more holy sparks as a person is pushed through abnormal situations and locations. Sparks are automatically attracted 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 propelled by the constant magnetic force drawing the dispersed sparks to the Land of Israel. | |
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===Armed and Quintaned=== | ===Armed and Quintaned=== | ||
− | + | Only a fifth of the original Jewish population meditated to lave Egypt, the remainder having died during a three day period in midst of the 'plague of darkness'. The Jews took weapons along with them, these were later used to fight in the battles of Amalek, Sichon, Og and Midyon. | |
===Coffin of Yosef=== | ===Coffin of Yosef=== | ||
− | Moshe | + | Moshe takes the coffin of Yosef with him to fulfill 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 government from doing the same to him. The Jews also brought with them the bodies of all the Shivatim and of Bilah and Yocheved. |
====Finding the Coffin==== | ====Finding the Coffin==== | ||
− | While all the Jews busied themselves extracting gold and valuables from the Egyptians, Moshe went to search for the tomb of Yosef. Unable to find it, he approached Serach bas Asher who related how Pharaoh at the advice of his sorcerers had the coffin submerged into the Nile river in attempt to keep the Jews in permanent bondage, as they could not leave without it. A lead sarcophagus | + | While all the Jews busied themselves extracting gold and valuables from the Egyptians, Moshe went to search for the tomb of Yosef. Unable to find it, he approached Serach bas Asher who related how Pharaoh at the advice of his sorcerers had the coffin submerged into the Nile river in attempt to keep the Jews in permanent bondage, as they could not leave without it. A lead sarcophagus weighing 500 kikarim was created, Yosef's body was sealed inside and it was then sunken in the water. |
− | Brought to the location by Serach, Moshe stood on the river bank addressing Yosef and requesting that he use the merit of his good deeds | + | Brought to the location by Serach, Moshe stood on the river bank addressing Yosef and requesting that he use the merit of his good deeds and rise, so as not to delay the redemption. Moshe then took a piece of pottery, inscribing on it a divine name followed by the words 'Aleh Shor' - 'rise up ox'. He then tossed this into the river, immediately causing the coffin to float to the top of the water. Moshe lifted the inner crate and carried it on his shoulder. |
− | The Egyptians sorcerers had not contented themselves with the physical restrictions and had continued to place magical spells to prevent the extraction of Yosef's coffin from the water. | + | The Egyptians sorcerers had not contented themselves with the physical restrictions and had continued to place magical spells to prevent the extraction of Yosef's coffin from the water. These too were nullified by Moshe and their residue manifested as two conjured barking dogs. Moshe remarked how the true dogs did not bark at Jews yet these false occult forged dogs did. |
====Binding to Tzadik==== | ====Binding to Tzadik==== | ||
− | Moshe bound himself to soul of Yosef | + | Moshe bound himself to soul of Yosef and attained ritual achievements through that. The coffin of Yosef served as a portable [[Kivrei Tzadikim|Kever of a Tzadik]] for the Jews as they traveled thorough the wilderness. |
===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. Hashem travels in front of them navigating them with a pillar 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 instantaneously replaced. |
===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 and lost in the desert and cause 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. |
====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. |
====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), one of their leading deities who was accredited with guarding their Northern border of Pisom, preventing the escape of any slaves. Survival of Baal Tzafon fed the Egyptian belief that the 'Side of Holiness' contained restrictions, limitations and power changes 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 was he now reeling them back into servitude. This was the exact intentions of Hashem whose policy is to allow the wicked to stumble over their own mistakes. |
==Splitting of the Sea== | ==Splitting of the Sea== | ||
− | The Egyptians chase the Jews, cornering them at Pi Hachiros at the start | + | The Egyptians chase the Jews, cornering them at Pi Hachiros at the start of the 7th night. The Jews cry to Hashem out of fear but are reassured by Moshe of an emanate salvation. Hashem commands the Jews to move forward and the pillar of cloud goes behind them separating them from the Egyptians. Moshe split the sea and the waters surround them like a fortress. The Egyptians follow the Jews into the split sea but Hashem confounds them burning off the wheels of their chariots. Moshe returns the sea to its former state drowning all the Egyptians and the Jews recognize their great salvation. |
===Informed of Escape=== | ===Informed of Escape=== | ||
− | Pharaoh had sent spies | + | Pharaoh had sent spies amongst the Erev Rav who joined the Jews. They now informed him that the Jews had no intention of returning to Egypt and planned on escaping for good. |
− | + | Pharaoh and his ministers have a change of heart and they decide to chase after the Jews, once again becoming their complete enemies. They gather all their cavalry and warriors and set out, let by six hundred elite chariots and a consignment of generals. | |
− | Pharaoh and his ministers have a change of heart | + | |
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The Egyptians confront the Jews as they camp near the sea by Pi Hachiros in front of Baal Tzaphone. Pharaoh races ahead of his army. The Jews see the Egyptians chasing after them, they are very frightened and scream to Hashem. They then complain to Moshe for taking them out and ask him "were there not enough graves in Egypt that you have taken us out to die in the desert?". They remind him that they had already mentioned this to him while they were still in Egypt, that it was better to remain there then to leave and die in the desert. Moshe replies that they should not fear and will soon see the great salvation that Hashem will perform for them. He then adds that after that day the Egyptians will never be seen the same. All they have to do is remain silent and Hashem will fight for them. | The Egyptians confront the Jews as they camp near the sea by Pi Hachiros in front of Baal Tzaphone. Pharaoh races ahead of his army. The Jews see the Egyptians chasing after them, they are very frightened and scream to Hashem. They then complain to Moshe for taking them out and ask him "were there not enough graves in Egypt that you have taken us out to die in the desert?". They remind him that they had already mentioned this to him while they were still in Egypt, that it was better to remain there then to leave and die in the desert. Moshe replies that they should not fear and will soon see the great salvation that Hashem will perform for them. He then adds that after that day the Egyptians will never be seen the same. All they have to do is remain silent and Hashem will fight for them. | ||
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Moshe starts to pray. Hashem tells him to stop yelling and tell the Jews to advance. He then tells Moshe to lift his hand over the sea and split it into two so the Jews can pass through on dry land. | Moshe starts to pray. Hashem tells him to stop yelling and tell the Jews to advance. He then tells Moshe to lift his hand over the sea and split it into two so the Jews can pass through on dry land. | ||
− | + | Both the angel and the pillar of cloud that normally traveled in front of the Jewish camp, now relocate to the back of the camp, dividing them form the Egyptians for the entire night. | |
− | Both the angel and the pillar of cloud that normally traveled in front of the Jewish camp, now relocate to the back of the camp, dividing them | + | |
− | + | Moshe raises his arm over the sea and Hashem brings a strong wind the entire night that splits the sea, paving a path of dry land. The Jews enter the sea and the water is frozen like a barricade on their right and left. | |
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The Egyptians chase the Jews following them into the sea. At dawn Hashem confounds the Egyptian army, removing the wheels of their chariots and thrusting them with great heaviness. Seeing that Hashem is fighting for the Jews, the Egyptians decide to evacuate. | The Egyptians chase the Jews following them into the sea. At dawn Hashem confounds the Egyptian army, removing the wheels of their chariots and thrusting them with great heaviness. Seeing that Hashem is fighting for the Jews, the Egyptians decide to evacuate. | ||
− | + | Hashem tells Moshe to raise his hand over the sea and let the water return to its former position. Just as the morning is about to arrive, Moshe raises his arm and the water crashes down, drowning every last one of the Egyptians with the exception of Pharaoh. | |
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− | Hashem tells Moshe to raise his hand over the sea and let the water return to its former position. Just as the morning is about to arrive, | + | |
==Song of the Sea== | ==Song of the Sea== | ||
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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 | + | 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 and a person that does not have faith in the true Tzadikim is flawed also in his faith of Hashem. |
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===Song of the Women=== | ===Song of the Women=== | ||
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Moshe leads the Jews from Yam Suf through a three day trip in the 'Wilderness of Shur', during which they do not have any water to drink. They reach Marah and finally discover a source of water but it is undrinkable due to its bitterness. The Jews complains to Moshe who in turn screams to Hashem. He is instructed to throw a tree into the water. This sweetens the water and the Jews are able to drink. In Marah the Jews are given a few commandments. They are informed that if they listen to all the laws of Hashem and do what is good in His eyes, they would be spared from all the illness that they had seen Hashem afflict the Egyptians with. | Moshe leads the Jews from Yam Suf through a three day trip in the 'Wilderness of Shur', during which they do not have any water to drink. They reach Marah and finally discover a source of water but it is undrinkable due to its bitterness. The Jews complains to Moshe who in turn screams to Hashem. He is instructed to throw a tree into the water. This sweetens the water and the Jews are able to drink. In Marah the Jews are given a few commandments. They are informed that if they listen to all the laws of Hashem and do what is good in His eyes, they would be spared from all the illness that they had seen Hashem afflict the Egyptians with. | ||
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====The Promise==== | ====The Promise==== | ||
− | When a person begins to repent, technically he should have to undergo horrible suffering due to his past actions, far more then he could possibly withstand, since he can not be cured without it. Yet when a person serves Hashem, He cures a person with great mercy, only giving him the amount of suffering that one could truly handle. | + | When a person begins to repent, technically he should have to undergo horrible suffering due to his past actions, far more then he could possibly withstand, since he can not be cured without it. Yet when a person serves Hashem, He cures a person with great mercy, only giving him the amount of suffering that one could truly handle. |
==Elim== | ==Elim== | ||
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===No Leftovers=== | ===No Leftovers=== | ||
− | Moshe warns the Jews not leave any mun over for the next day. Dassan and Aviram test this rule, resulting in their mun rotting and breading worms. Moshe was upset at them. Each morning the Jews would gather the mun after which the remainder would melt from the sun. The manna was given day by day and not once per week or month to help strengthen the faith of the Jews. | + | Moshe warns the Jews not leave any mun over for the next day. Dassan and Aviram test this rule, resulting in their mun rotting and breading worms. Moshe was upset at them. Each morning the Jews would gather the mun after which the remainder would melt from the sun. The manna was given day by day and not once per week or month to help strengthen the faith of the Jews. |
===Double Portion=== | ===Double Portion=== | ||
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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== | ||
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====War Through Yehoshua==== | ====War Through Yehoshua==== | ||
− | Amelek's entire campaign was to conceal the power of Moshe, the true Tzadik. Therefore he was unable to lead the war himself, for how could Moshe defend his own name. Instead he sent Yehoshua to wage it, whose entire objective was to publicize the glory of his master and it is specifically through his students that the true greatness of the Tzadik becomes revealed. At the same time all of Yehoshua's power came from Moshe, as he himself did not have the power to wage such a ferocious battle and was only victorious when Moshe raised his hands. | + | Amelek's entire campaign was to conceal the power of Moshe, the true Tzadik. Therefore he was unable to lead the war himself, for how could Moshe defend his own name. Instead he sent Yehoshua to wage it, whose entire objective was to publicize the glory of his master and it is specifically through his students that the true greatness of the Tzadik becomes revealed. At the same time all of Yehoshua's power came from Moshe, as he himself did not have the power to wage such a ferocious battle and was only victorious when Moshe raised his hands. |
====Raising of the Hands==== | ====Raising of the Hands==== | ||
− | Moshe's hands themselves held no power but served as a reminder for the Jews to depend on Hashem. Due to the thick impurity of Amelek at its peak, it was impossible to speak about the glory of Hashem at all or convey it through speech, since it could almost not be found in those circumstances. Moshe could only hint with this arms that in the total void and emptiness, each person must search, pursue and inquire himself 'where' is the glory of Hashem, which would then open the channel for higher perception. | + | Moshe's hands themselves held no power but served as a reminder for the Jews to depend on Hashem. Due to the thick impurity of Amelek at its peak, it was impossible to speak about the glory of Hashem at all or convey it through speech, since it could almost not be found in those circumstances. Moshe could only hint with this arms that in the total void and emptiness, each person must search, pursue and inquire himself 'where' is the glory of Hashem, which would then open the channel for higher perception. |
====Weakening of Amelek==== | ====Weakening of Amelek==== | ||
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===The Oath=== | ===The Oath=== | ||
Hashem tells Moshe that he will utterly blot out the remembrance of Amalek from under heaven and instructs him to write this for a memorial in the book, and rehearse it in the ears of Yehoshua. Moshe builds and altar and names it Amoni-Nissi. He then declares that by the hand upon the throne of the Hashem: Hashem will have war with Amalek from generation to generation. | Hashem tells Moshe that he will utterly blot out the remembrance of Amalek from under heaven and instructs him to write this for a memorial in the book, and rehearse it in the ears of Yehoshua. Moshe builds and altar and names it Amoni-Nissi. He then declares that by the hand upon the throne of the Hashem: Hashem will have war with Amalek from generation to generation. | ||
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[[Category:Parsha]] | [[Category:Parsha]] |