Q: Shalom u’vrachah.
There is a lot of talk about the significance of these weeks of Shovavim. I’m wondering how regular people like me are meant to relate to this period of time, and what I’m supposed to do? Yasher koach!
Hagaon Harav Dovid Levy replies: For those who are unaware, I’ll just preface this article with the explanation that these weeks of Shovavim are roshei teivos for the parshiyos Shmos, Vaera, Bo, Beshalach, Yisro and Mishpatim, and that tzaddikim throughout the ages have emphasized these weeks as a time for potential spiritual growth.
To your question, I’ll respond with a question of my own: We learn that the Egyptian exile was meant to purify Bnei Yisrael, as written, “V’eschem lakach Hashem vayotzi eschem mikur habarzel miMitzrayim lihiyos lo l’am nachalah kayom hazeh, but you, Hashem took you and brought you out of the iron crucible, out of Egypt, to be a people of His possession, as of this day” (Devarim 4:20). Rashi elucidates the word “kur” as a vessel used to purify gold.
On a surface level, it would seem that the exact opposite occurred. When Yaakov and his family descended to Mitzrayim, they arrived as tzaddikim, the Shivtei Ka; and 210 years later, as they left Mitzrayim, the ministering angels asked, “What is the difference between these [Bnei Yisrael and the Egyptians]? These are idol worshippers, and these are idol worshipers.” It would seem that Galus Mitzrayim caused Bnei Yisrael to sink to an unprecedented level of impurity, to the extent that they were almost unworthy of redemption.
Before delving deeper into this, we can already see that the concept of a kur habarzel and the geulah are general concepts, as opposed to a process. These parshiyos of Shmos through Mishpatim are centered upon the galus and geulah from Mitzrayim, which means that people like us also have a profound, existential connection to it.
Let’s return now to our question of how Mitzrayim served as a kur barzel to purify Am Yisrael when they plummeted to such a low level that they worshipped idols? On the surface, Bnei Yisrael were steeped in sin and impurity, however, deep inside, a positive changed occurred; and this change is manifest from the exalted spiritual level that they attained shortly afterward.
The Gemara relates, “At the hour when Yisrael preceded ‘naase’ to ‘nishmah’, a heavenly voice emerged and told them, ‘Who revealed this secret that the ministering angels use to My children?’” (Shabbos 88b). Even if, externally, Bnei Yisrael seemed to resemble the Egyptians, the Shechinah still dwelled inside their hearts and souls.
The meaning of all this is as the Midrash states, “Who can [extract] pure from impure? Avraham came from Terach; Yisrael came from the nations of the world; Olam Haba from Olam Hazeh.” The Sfas Emes (Parshas Para, 5647) expounds that Hashem Yisborach embedded the rule of “purity rising from impurity” into the very fabric of nature. The path to sanctity is strewn with the challenges and “crucible” of Olam Hazeh. Only through galus, only by living among the nations, do Bnei Yisrael attain purity; and only by striving in Olam Hazeh do we merit our Olam Haba. Taharah is a heavenly gift that we receive in direct proportion to our efforts to advance in avodas Hashem and surmount nisyonos.
Despite their spiritual decline, Bnei Yisrael preserved their singularity in Mitzrayim. Chazal teach that Bnei Yisrael were redeemed from Mitzrayim in the merit of four things: They did not change their names, their language, their dress, and they did not commit adultery.
This is the underlying concept of Shovavim: Finding the point of purity inside of us that doesn’t change, despite all challenges and pitfalls. In this merit, Klal Yisrael were redeemed, and in this merit, Klal Yisrael will be redeemed.
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