T'filla #4

In the previous post we identified Yakov's life with the continuity of the theoretical framework via the mesorah of the Jewish people. It is in the nature of a theoretical framework to provide universal principles utilized by generations of students. But surely Yakov would not be alone as an Av of Mesorah. At the very least the other two Avot -Avraham and Yitzchak should also be considered to be alive!

The focus on redemption also needs explanation- why should the understanding of this phenomenon alone be attributable to the Avhut of Yakov?

To answer these questions, we need to get a better understanding of redemption.

Redemption

When we think of the redemption from Egypt, we tend to focus on the material side of the transformation. We suffered pain at the hand of a cruel tyrant and God rescued us, thereby making us an independent power. As important as this material dimension of redemption is, it misses the essence entirely. Geula is at its core a transformation of mind- not body. This is clear from the pesukim

שמות י

א וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, בֹּא אֶל-פַּרְעֹה: כִּי-אֲנִי הִכְבַּדְתִּי אֶת-לִבּוֹ, וְאֶת-לֵב עֲבָדָיו, לְמַעַן שִׁתִי אֹתֹתַי אֵלֶּה, בְּקִרְבּוֹ. ב וּלְמַעַן תְּסַפֵּר בְּאָזְנֵי בִנְךָ וּבֶן-בִּנְךָ, אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְּמִצְרַיִם, וְאֶת-אֹתֹתַי, אֲשֶׁר-שַׂמְתִּי בָם; וִידַעְתֶּם, כִּי-אֲנִי יְהוָה

10:1 Hashem said to Moses, “Go in to Pharaoh, for I have hardened his heart, and the heart of his servants, that I may show these my signs in their midst, 10:2 and that you may tell in the hearing of your son, and of your son’s son, what things I have done to Egypt, and my signs which I have done among them; that you may know that I am Hashem.”

The aim and good intended by the Geula process culminating at Yam Suf under the watchful "eye" of Yakov was education in the Shem Hashem, release from the fantasy principle underlying cruelty, not release from the physical pain of suffering cruel tyranny per se.

But what was the the fantasy principle underlying cruelty? The educational transformation from unnatural fantasy to natural wisdom is described every day, as part of the Mitzva of kabbalat ole malchut shamayim in Birkot Keriat Shema. Exactly as the Midrash indicates, the destruction of Pharaoh at Yam Suf was perceived as a historic phenomenon, the culmination of generation becoming knowers of the the rock of Jacob. The eyes were the eyes of Yakov, to be sure, but eyes alone are not enough. The eyes must be exposed to a transformational observation, the kind of daled amos case needed to transform the nation.

It was through the unique observation of Yam Suf that Pharaoh was finally seen for what he was, a fantasy image designed to maintain the idea that Man can be an independent power from God's Chochma. Pharaoh's destruction displayed the most beloved human hypothesis- "you shall be powers knowers of good and evil"- and unequivocally refuted its root cause. The core of our illusion is sustained by refusing to consider man as part of the cosmic order, stubbornly limiting ourselves condidering ourselves within the daled amos frame of our own accomplishments. If we were ever to seriously reflect on the implications of a sovereign power seperate from causality, we would be free. But our fantasy of Pharaoh keeps sucking us in.

In short- the aha experience of seeing the image of the invincible man -the embodiment of the principle of human sovereignty shattered is critical to insight into the complete reality of the sovereignty over all things- man included.

Redemption is in essence (to borrow a term from Joe Green) a national epiphany. To use a phrase the Torah often employs- the eyes of the Jewish people were opened- released and redeemed from the screen fantasy the image of Pharaoh normally imposes. It was the dissipation of the invincibility of Pharaoh right before their eyes that allowed Malchut Shamayim to emerge. It is not normal for an enemy to be so completely overcome by cosmic phenomena, just as he is in the midst of his highest success of projecting his image most effectively. Only the Hashgacha could have created such a fortuitous observation, ideally suited to the educational disposition, the Yakov perspective, the Jews needed to see exemplified in a real world example. Certain phenomenon are manifestly cosmic, they make Hashem's Chochma Nikkar. It is for this reason that Pharaoh was overwhelmed by the waters overwhelmed by the Chochma of Hashem as manifest in the clear example of the water. This epiphany of contextualizing man in the "big picture" of cosmic order is well described by Kohelet:

:1 The words of the Preacher, the son of David, king in Jerusalem: 1:2 “Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.” 1:3 What does man gain from all his labor in which he labors under the sun? 1:4 One generation goes, and another generation comes; but the earth remains forever. 1:5 The sun also rises, and the sun goes down, and hurries to its place where it rises. 1:6 The wind goes toward the south, and turns around to the north. It turns around continually as it goes, and the wind returns again to its courses. 1:7 All the rivers run into the sea, yet the sea is not full. To the place where the rivers flow, there they flow again. 1:8 All things are full of weariness beyond uttering. The eye is not satisfied with seeing, nor the ear filled with hearing. 1:9 That which has been is that which shall be; and that which has been done is that which shall be done: and there is no new thing under the sun. 1:10 Is there a thing of which it may be said, “Behold, this is new?” It has been long ago, in the ages which were before us. 1:11 There is no memory of the former; neither shall there be any memory of the latter that are to come, among those that shall come after.

In a sudden flash, the absurdity of disconnecting the daled amos frame of accomplishment from the big picture became clear -manifest and nikkar. It resulted in the by the sudden declaration of Emet and in true song as we see in the beracha.

אמת--אלוהי עולם מלכנו, צור יעקוב מגן ישענו; לדור ודור הוא קיים ושמו קיים, כיסאו נכון ומלכותו ואמונתו קיימת.

It is the truth,the G-d of the universe is our King , Rock of Jacob

Shield of our salvation, from generation to generation He endures

and name His endures , and throne His (is) correct/proper and His kingship

and His steadfastness endures forever...

אמת--אתה הוא ראשון ואתה הוא אחרון, ומבלעדיך אין לנו מושיע. אמת--ממצריים גאלתנו, ה' אלוהינו: מבית עבדים פדיתנו, וכל בכורי מצריים בדבר הרגת, ובכורך גאלת, וים סוף בקעת, וזדים טיבעת, וידידים עברו מים, ויכסו מים צריהם עד אחד מהם לא נותר. ועל זאת שיבחו גאולים, ורוממו לאל; ונתנו ידידים שירות זמירות, תושבחות למלך אל חי וקיים. רם ונישא, גדול גיבור ונורא, משפיל גאים, עדי ארץ. מגביה שפלים עד מרום, מוציא אסירים, ופודה ענווים, ועוזר דלים, ועונה לעמו ישראל בעת שוועם אליו; תהילה לאל עליון, ברוך הוא. משה וכל בני ישראל, לך אמרו שירה--בשמחה רבה, אמרו כולם: מי-כמוך באלים ה', מי כמוך נאדר בקודש; נורא תהילות, עושה פלא. ה' ימלוך, לעולם ועד.

It is the truth that you are first and you are last, we have no rescuer but you. It is the truth -from Egypt you redeemed us Hashem our God All firstborn of Egypt You killed but Your firstborn You delivered,redeemed and the Sea of Reeds You split

and insolent ones You drowned and dear ones You caused to cross over

For this reason the beloved ones praised and exalted G-d and beloved ones gave psalms, songs and praises

blessings and thanksgivings to the King G-d living and enduring exalted and lifted up great and awesome.

But what exactly does this epiphany have to do with Yakov? What is its connection to T'filla and Avoda?