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This week we read
the parsha of B’shalach. After two hundred and ten years of arduous
slavery, Bnei Yisroel {the Children of Israel} left Mitzrayim {Egypt}.
Paroah, faithful to the pattern he exhibited during the plagues of
vacillating between submission to Hashem and rebellion against Him,
decided to pursue Bnei Yisroel and attempt to bring them back after he
had willingly sent them out.
“Mitzrayim
chased after them and caught up with them camped by the sea. [14:9]”
Following Hashem’s
instructions, Moshe extended his hand over the sea, causing it to split.
Bnei Yisroel then proceeded to cross what had been the sea, on dry land.
In a final fit of blind insanity, the Egyptians chased after Bnei Yisroel
into the heart of the split sea. Not for long. As the last Jew left the
sea and the last Egyptian entered, Hashem instructed Moshe to again
extend his hand over the sea, sending the waters back to their natural
course. With the subsequent death of the entire Egyptian army, Bnei
Yisroel were finally and irreversibly freed from the slavery of Mitzrayim.
“Az yashir Moshe
uBnei Yisroel… {Then, Moshe and Bnei Yisroel sang…}[15:1]” At that point, a song of
praise was sung to Hashem.
Let’s try to
understand this slavery and the song that it ultimately led to.
Most of us are
familiar with the term ‘mazel tov’ that is extended at happy occasions.
It is usually and inaccurately defined as either congratulations or good
luck. In fact, the words ‘mazel tov’ refer to one of the deepest concepts
involving the way that Hashem runs this world. It was this that left
Moshe wondering why the righteous sometimes suffer even while evil
prospers.
[The following is based on the
Sifsei Chaim.] The word mazel means to flow. The messengers through which
the directives given by Hashem flow down to this world are the seven mazels.
These, also known as the constellations, are comprised of the sun, moon
and five stars [see Rashi on Shabbos 156A]. They don’t determine anything
on their own but rather serve as the pipelines through which Hashem’s
will flows and is implemented.
The two main
basis’s upon which Hashem decides what will be sent down to each person
on this earth are ‘mishpat–judgment’ and ‘mazel–flow.’ Mishpat comes
about as a heavenly reaction and response to our actions. That is what we
expect from Hashem. Mazel, on the other hand, refers to that which flows
down regardless of one’s actions.
Every neshama
{soul} is sent down to this world to fulfill its unique role in giluy
haYichud {the revelation of Hashem’s Oneness}. This had been the mission
set before Adam HaRishon {Adam, the first man}. When he failed to bring
this about on his own, his collective neshama {soul} and its mission was
divided amongst all of the souls throughout all the generations until
Moshiach {Messiah}. In order for this jigsaw puzzle to be complete, each
piece, each neshama, has to fulfill its role.
The root of each
neshama–which part of Adam HaRishon it comprised–determines its unique
role in the giluy haYichud. Some souls have the assignment to bring about
this giluy haYichud while living comfortably, remembering to focus on
Hashem and not their luxuries. Others are assigned to bring about giluy
haYichud while living lives of difficulties and hardships, accepting
their lot and still loving Hashem.
We could say that
mazel is the cards we are dealt. We then choose how to play our hand. Any
further cards that are dealt are either based on how you played that
first hand (what we referred to as ‘mishpat’), further mazel or a
combination of the two.
In the words of the
Talmud [Niddah 16B]: The angel in charge of pregnancy stands before
Hashem and asks: What will be with this child? Strong or weak? Clever or
slow? Rich or poor? However, righteous or evil is not predetermined. That
is in the hands of the individual–not heaven.
Accordingly, the
prophet Yirmiyahu [9:22-23] taught: “Let the wise man not glory in his
wisdom, let the powerful man not be praised for his strength, let the
rich not glory in their riches. Rather, he that glories should only glory
in this, that he understands and knows Me (Hashem).
The wisdom,
strength and wealth are predetermined, unearned and undeserving of
praise. How one chooses to use those things is all a person really
‘owns.’
With that we have
an understanding in ‘mazel tov.’ At critical junctures in a person’s
life–births, circumcisions, bar/bat mitzvahs, and weddings–we wish them
to be granted pleasant circumstances within which they will be charged
with serving Hashem. We wish them to have a ‘good flow.’
Let us now return
to our parsha. A heavenly decree required that Israel suffer through
slavery in order to build a nation worthy of receiving the Torah. It
wasn’t the actions of individuals that brought this heavenly response of
slavery. It wasn’t mishpat–it was mazel. Long and tortuous mazel. It was
incredibly difficult to accept and comprehend. Even Moshe challenged
Hashem asking Him why He brought such evil onto the nation [5:22].
All the creations
of the entire universe sing the praises of Hashem, accepting all that
flows down to it. Mankind, standing at the apex of that creation, the
lone creation that has free will, has difficulty joining in that song.
Bad things happen to good people. The world can be a very tough place.
It’s hard to sing sometimes…
“Az yashir Moshe
uBnei Yisroel… {Then, Moshe and Bnei Yisroel sang…}[15:1]”
Az… Then… Az is
spelled ‘aleph’, ‘zayin.’ The numerical value of ‘aleph’ is one and of
‘zayin’ is seven. At last, Bnei Yisroel understood and believed with
perfect clarity that One (Hashem) stands above in absolute control of the
seven mazels (constellations)[Kli Yakar] and that even that which seems
to make no sense is the loving flow directed by Hashem. When they were
able to fully appreciate this giluy haYichud that could only have been
brought out through the tortuous ordeal they had endured, then mankind
finally joined in that praise-song to Hashem sung by the entire universe.
Good Shabbos,
Yisroel Ciner
Copyright © 2000 by
Rabbi Yisroel Ciner and Project
Genesis, Inc.
The author teaches
at Neveh Tzion in Telzstone (near
Yerushalayim).
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