Timeless Torah

When the Torah names a place, it not only describes a geographic location, but also a state of mind as well as a spiritual set of circumstances. In this context, Mitzrayim, the Hebrew name for Egypt, serves as a paradigm, revealing the true challenge of living in exile.

Mitzrayim is derived from the Hebrew word Meitzarim meaning boundaries or limitations. Exile is a dimension which limits the revelation of G-dliness in the world and confines the expression of our personal G-dly spark. In such a setting, individuals become absorbed in their daily routine and spiritual values are concealed. Moreover, exile perpetuates itself. It resists change, creates inertia and doesn't even allow us the ability to imagine a better lifestyle.

And yet, although man may not be able to free himself, G-d refuses exile to continue indefinitely. The first step of redemption is a direct revelation of G-dliness. Since the fundamental characteristic of exile is concealment of the Divine, the nullification of exile involves the unveiling of G-d's power. This revelation shakes people out of their self absorption and opens them to spiritual awareness.

This is the meaning of the opening line in this week's Biblical portion, "And I (Va'eira) revealed Myself." Va'eira refers to something that can be seen directly. This theme is highlighted throughout the subsequent plagues as the Torah states, "I will display My power...I will bring forth My hosts... Egypt will know that I am G-d."

These open miracles made the whole world conscious of G-d. Even Pharaoh who proudly boasted, "I do not know G-d," was forced to acknowledge, "This is the finger of G-d."

Since the miracles were seen by all, they transformed society's perspective. When an idea is communicated intellectually, very often we reject it if it opposes previously held beliefs. By contrast, when a person sees something with his own eyes, it immediately alters what he previously held to be true.

It is natural for twentieth century man to ask, "Perhaps there were miracles in the past, but of what relevance are they at present?" The answer is found in Rashi's commentary to the verse, "I revealed Myself to Abraham, Isaac and Jacob," upon which Rashi comments, "To the forefathers."

This observation is superfluous. We all know that Abraham, Isaac and Jacob were our forefathers. Having mentioned them by name, what need is there to mention their title? Rashi, however is emphasizing that G-d appeared to them not because of their individual virtues, but because they were our spiritual parents.

Just as a biological father and mother genetically transfer physical attributes to all their children, so too, the Patriarchs and Matriarchs bequeath to all their future progeny the spiritual attainments that made our ancestors who they were. Thus by revealing Himself to our "forefathers" as Rashi says, G-d made the awareness of His existence an intrinsic element of our own spiritual profile.

Nevertheless, although the legacy of our illustrious genealogy is within our hearts, it is not always in our conscious thoughts. This is the meaning of the Biblical obligation, "each person is required to recall the exodus from Mitzrayim on a daily basis." We all have a personal "Egypt" which confines our spiritual life.

How does one escape? How can one achieve redemption? First and foremost, open your eyes to the G-dliness all around you. Tonight, go outside and try counting the stars. Tomorrow morning, experience the sunrise. Recognize the Hand of G-d that parted the Iron Curtain, tore down the Berlin Wall and brought on eagles wings the massive wave of immigration to Israel. Look at your baby's toes. Play with all ten of them.

See how delicate they are and then tell me you see no miracles. Seeing is believing. G-d is out there, occupying center stage for all to view. It's just hard to catch a glimpse of Him, when all you focus on is yourself.