Vaeira - Shemot (Exodus 6:2 - 9:35) Part 2, back to page 1, Torah Lesson Plan, or YHVH Homepage
The first plague which broke the “Exile to Egypt” was that of blood: The waters of the river Nile was turned to blood: Water has a nature of being cold and moist, and coldness can allude to the opposite of holiness. Warmth. Holiness is warmth, it is a life force which animates that which is dead. It gives vitality. Coldness, on the other hand, is the opposite of this vitality. In other words, the first thing which must be broken is the coldness. Anything which is opposed to holiness has its roots in a state of coldness toward this holiness. For this reason, the first plague is related to water - coldness.
This first plague which affected the waters also occurred within the waters. The river Nile. There are two kinds of water, analogous to two kinds of coldness: There is the coldness of 1) indifference towards worldly matters, which derive from holiness, and 2) coldness towards matters of holiness, which is the root of all kelipot (shells, evil). Also, in regards to water there are 1) waters which come from above - analogous to the coldness deriving from holiness (above 1), and 2) water “under the earth” analogous to the coldness of kelipah (shells, evil).
The waters of the river Nile were of the #2 example, “under the earth.” The flow of sustenance, derived from the Nile, came from the ground rather than from the Heavens (of course all comes from the Heavens, however, the appearance of an object also reflects its closeness to it’s source. As opposed to rain, the river appeared self efficient.). It was to the Nile that Egypt directed it’s prayers. Hence, the Nile represents an Idol, a power to itself. Thus when the pride of Egypt was to be crushed, the first to be broken was the river, the aspect of negative coldness. The first plague changed those waters in blood. Blood indicates vitality, as is written; “for the blood is the life-force.” Therefore, the waters were changed to blood. The coldness was changed to vitality. As it says in the Talmud; “from the forest itself is taken the axe with which to fell it.” There is another allusion to this in the passage which reads “upon the dry land (Exodus 7:20).” That the waters of the river turned into blood “upon the dry land.” Why does the Torah mention this extra phrase? Because dry land lacks even the quality of moisture - which symbolizes attachment, conjunction, - there was the special effect of even the dryness turning into vitality.
The four categories of inanimate, vegetative, animate, and articulate beings reflect their holiness to the vitality which they possess, because vitality means life force. Hence, according to their vitality, their potential for holiness is equal. Inanimate matter is furthest removed from holiness, followed by vegetative, animate and articulate. It is also so with the four worlds of creation, Atzilut (emanation), Beriah (creation), Yetzirah (formation), and Assiyah (action). Within the world of Assiyah evil is predominant, and analogous to inanimate matter.
Water and blood are representative of coldness and warmth as present in inanimate matter. Animate beings also have the trait of coldness, in particular those which were created from water. Within our reading, this applies to frogs, as it says; “and the ‘river’ shall swarm with frogs (Exodus 7:28).” Therefore, frogs are seen to swim, as related in the Talmud; “for a scorpion to cross a river he is put upon a frog who will carry him across.” A scorpion is also by nature a cold being, manifesting the very essence of coldness, nonetheless, it is not a part of water, therefore, not the very opposite of fire. It is unable to swim. Frogs, on the other hand, are creatures of water, the very opposite of fire. If we look at the plague of the frogs, we see something very interesting, it is the only plague which was commanded by Hashem to go up “into your (Egypt’s) ovens.” Why were the plagues of the gnats or wild beasts not commanded such? The understanding of this should be apparent, based on the above mentioned. This act of the frogs symbolizes an act of mesirat nefesh (self sacrifice) to the utmost degree. Frogs which come from water (“and the river shall swarm…”) went into burning ovens, into the fire, into the exact opposite of themselves.
In carrying out their mission, they showed us their holy coldness toward physical and material things. They went within the ovens to extinguish the heat and false exaltation of the kelipah. For warmth, too, can be found in the realm opposed to holiness.
We mentioned above that kelipah (shells, husks, evil) per se is coldness. However, in order to allow the potential of free choice and elevation, kelipah requires within it a spark of the creation, for nothing is without having some sort of connection to it’s creator and the creation, therefore it exists. Kelipah therefore has an aspect of heat, inflamed involvement with the mundane and mundane matters.
How is this applicable to our own service? In order for us to break the bonds of Mitzraim (our own Egypt), we must introduce warmth and vitality into everything which relates to holiness. For from coldness and indifference we derive the essence for all types of evil. We must present enthusiasm for holiness? Lack of enthusiasm in our service is not enough. A lack of enthusiasm is kin to the “Exil to Egypt.” When one performs the commandments as if they are burdensome, it is as if one never really leaves the strong arm of the “task master of Egypt.”
One may ask; “Is it not enough to refrain from doing evil, what does it matter if I am enthusiastic about it?” You cannot be “neither here nor there,” A state of coolness towards holiness will ultimately lead to an involvement in the impurity of Egypt. The Ba’al Shem Tov used to say: “As soon as man separates himself from God, he is in effect worshipping idols, there is no in-between.” Thus it is written; “and you turn aside - and you serve other gods (Deut. 11:16).” Coolness means indifference to holiness, thus implying non-involvement, in effect, separation.
The yetzer harah (evil inclination) therefore exerts himself in the effort of cooling a Jew, making him indifferent to Godliness. Even in the face of a miracle the yetzer harah will argue: “Why are you impressed? After all, you do believe that everything comes from God, God is omnipotent, and relative to God all worlds are as nothing! Therefore, surely there is nothing special in God converting the letters of vinegar to form a new combination, oil. And He who had commanded that oil burn, will now command that vinegar burn! Why then all the excitement? [This is in reference to the daughter of Chanina ben Dossa who spoiled the Sabbath lamps by pouring vinegar in them instead of oil. She became saddened at the thought that this would prevent her from lighting the Sabbath lights. She was thus consoled by her father who said: “Why should this mix-up bother you? He who commanded the oil to burn can also command the vinegar to burn! Indeed, she kindled the vinegar and it burned for the whole Sabbath.].
The goal of the yetzer harah is to cool the feeling of Divine excitement and to effect a coldness, an indifference, to holiness. This is the root of the impurity of Egypt. Many err in assuming that the task of the yetzer harah is to bring a man to sin. This is not so. It is his intention to break the spirit of man, to bring him to the point of no return. To hamper the potential of man, and damage his vitality. As it says; “they did not listen to Moses, because of shortness of spirit and hard work. (Exodus 6:9).”
In order to break the hold of Mitzrayim one must remember that first comes blood - ardent involvement with holiness. Just as one must generate within oneself the ardor for holiness (blood), one must also effect a coolness towards mundane affairs (frogs). These are the two aspects of “turn from evil (frogs)” and “do good (blood).” By means of these two approaches and their amplifications one is freed from Mitzrayim (Egypt).
Now the normal order of service is to first “turn from evil” and then “do good.” In this context there is a well known simile: When desiring to build a home one must first remove all dirt and rubble. Only then can one bring in beautiful vessels and prepare a dwelling fit for royalty. This is the normal order of growth and development, “from below upwards.” In the Heavenly order of things there is a reverse order, “from Above downward.” First there is the “do good” and then the “turn away from evil.” As the plagues came from Above, first there was blood, do good, and only then frogs, turn away from evil. From the start, one must follow this order, from above downward, do good and then turn away from evil Moreover, the order should be immediately to aim forever higher, towards revealing an immensity of light which of itself will cause darkness to be dispelled, thus presenting us with “turn away from evil.” For light banishes darkness effortlessly.
Analogous to this principle is the distinction of the revealed Torah (the Torah in it’s simple form) and the inner Torah (i.e., Kabbalah). The revealed Torah follows the order “from below to above,” from the simple to the complex. The inner Torah is reversed, beginning with the Light. In these times, the inner Torah has been revealed (to a degree) and is taught to everyone, as apparent in this lesson, without demanding the conditions and preparations that used to be prerequisites to the study of the inner Torah. This is indeed the way to be freed from Mitzraim, the way of revealing and disseminating inner Torah by beginning with the ardor and enthusiasm for holiness - blood, which of itself effects the repulsion of evil.
As the impure kelipot are completely repulsed and thrust from man’s domain, kelipah nogah (the husks and shells of the mundane which have the potential to become elevated. i.e., kosher food, tefillin, talit, shabbos candles, blank piece of paper, the Internet, etc. Items which on their own have no holy potential but rely on the intervention of man’s actions.) will of itself attain its sublimation. This will bring about the personal redemption in the individual soul and then the general redemption, so that speedily in our own days “I will show them wondrous things as in the days of your going out from the land of Egypt.” (Michah 7:15) [The Ba’al Shem Tov taught that just as the Exil to Egypt and the redemption from Egypt relate to the totality of the Jewish people, so likewise they relate to every individual. In this context he interpreted the verse “Draw near to my soul, redeem it (Psalms 69:19)” that there is a personal redemption which ought to precede the general redemption, in fact, the individual’s personal redemption will bring of itself the general redemption, the coming of the Messiah, speedily in our days.
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