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Jul192015

STEPPING OUT OF THE STATUS QUO OF EXILE

When one is physically stuck in a place, somewhere he should not be, and not moving forward, then – notwithstanding his great progress within that place, advancing within that space, that realm – he is still in Mitzrayim! * If you’re stuck in a rut, know that it is Mitzrayim, and it is necessary to leave Mitzrayim and journey onward, until you arrive at Yarden Yericho, an allusion to “morach va’da’in – he [Moshiach] smells and renders

לע”נ הרב רחמים ב”ר יואב אנטיאן ע”ה

Translated by Boruch Merkur


   SO MANY JOURNEYS OUT OF A SINGLE MITZRAYIM

    Likkutei Torah points out a difficulty in understanding the verse, “’These are the journeys of the Jewish people, who left the Land of Mitzrayim, etc.’ – ‘journeys’ in the plural. For it would seem that the Jewish people’s exodus from Mitzrayim was a single journey, the journey from Ramses to Sukkos, whereas the rest of the journeys no longer constitute ‘leaving the Land of Mitzrayim.’ Why then does it say ‘journeys’ in the plural?”

 

    The Alter Rebbe, author of Likkutei Torah, goes on to explain that all the journeys along the way were considered an exodus from Mitzrayim since they had not yet arrived at their final destination; it wasn’t until they arrived at Yarden Yericho, the entrance into the Holy Land, that their journey from Mitzrayim was complete.

 

    To elaborate: The concept of Mitzrayim can be discussed at various levels. There is, for example, Mitzrayim that conveys evil, as well as a representation of Mitzrayim in the realm of holiness. [But in general] when one is physically stuck in a place, somewhere he should not be, and not moving forward, then – notwithstanding his great progress within that place, advancing within that space, that realm – he is still in Mitzrayim! [It is perhaps more clear how this concept applies to the realm of evil. For so long as one is caught up in evil, even were he to move forward within that realm, he remains in a state of darkness. The innovation here is more pronounced with regard to the parallel concept of Mitzrayim, the concept of Mitzrayim as it appears in the realm of holiness.

 

Progress there, prior to arriving at one’s destination, fulfilling the mission with which one is charged, is still called Mitzrayim. It is still seen as an incomplete journey, still in the midst of the initial stage of leaving “Mitzrayim,” which means limitation, confinement.]

 

    This point is expressed by the old adage about a clock: it goes on and on but never moves from its spot…

 

    It says in T’hillim, “days have been formed and not one of them is [in] his [power, the person’s power, to add or diminish from the allotment of days].” G-d grants individuals a predetermined number of days and does not vary by adding a single day to that allotment or by negating a single day, and one must accomplish something every day he is granted.

    Thus, it is vital to know that inasmuch as one does not achieve anything, or in the event that he merely holds on to the status quo – that does not suffice; more must be done. If you’re stuck in a rut,

know that it is Mitzrayim, and it is necessary to leave Mitzrayim and journey onward, until you arrive at Yarden Yericho, [here the word “Yericho – Jericho” serves as] an allusion to “morach va’da’in – he [Moshiach] smells and renders judgment” [“for with the wisdom of the Alm-ghty, which is within him, he shall know and understand who is innocent and who is guilty” ––Rashi on Yeshayahu 11:3] with the imminent coming of Moshiach Tzidkeinu.

WHEN YOU KNOW WHERE YOU’RE GOING, WHY DELAY?

   We shall indeed arrive at our destination, eventually. That being the case, when you know you are certainly going to get somewhere, why bother dawdling on the way? The nature of a person is that when he knows he is going somewhere in particular, he does not want to go off on a tangent of wandering, further subjecting himself to the exertions of travel. He doesn’t want to spend so much time on the way to where he’s going; he wants to get to his destination as quickly as possible.

 

    This is particularly the case when one makes an assessment how this applies not just to himself personally but to all the Jewish people, insofar as “Jews are guarantors one for the other.” Certainly on this basis, he would not want to delay the journey of all the Jewish people the slightest bit; he would be concerned to speed it up as much as possible.

 

    Especially knowing the ruling of Rambam that the world is in a state of equilibrium, and a single action can tilt the scales of the world’s judgment to the side of favor. Then this personal assessment is not only in order to speed up the redemption but it is possible that by a single action he brings the redemption immediately. Therefore, certainly a Jew should act without delay. He should leave Mitzrayim and arrive at the destination, Yarden Yericho [approaching the entranceway to the Holy Land with the coming of Moshiach Tzidkeinu].

         (From the address of Shabbos Parshas Mattos, Mevarchim HaChodesh  Menachem Av 5714, bilti muga)

 

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