Prayer for Hashem's Name and the Heavier Exile
From the Torah ofRav Dovid Matisyohu Rabinowitzהרב דוד מתתיהו בן יחיאל יהושע רבינוביץProfile ›
Shemos 6:2
וַיְדַבֵּר אֱלֹהִים אֶל־מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי יְהֹוָה
God spoke to Moshe and said to him, “I am Hashem.”
1“God spoke to Moshe and said to him, ‘I am Hashem.’”1 The holy Ohr HaChaim asks why the verse begins with the Name Elokim, “God,” the attribute of judgment, and ends with the Name Hashem, the attribute of mercy.
וַיְדַבֵּר אֱלֹקִים אֶל מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי ה׳ (ו, ב). הִקְשָׁה בְּאוֹר הַחַיִּים הַקָּדוֹשׁ, לָמָּה פָּתַח הַכָּתוּב בְּשֵׁם אֱלֹקִים שֶׁהוּא מִידַּת הַדִּין, וְסִיֵּים בְּשֵׁם ה׳ שֶׁהוּא מִידַּת הָרַחֲמִים.
- Shemos 6:2. ↩
In shortWhy, asks the Ohr HaChaim, does the verse move from Elokim, the Name of judgment, to Hashem, the Name of mercy?
2Just before this, at the end of Parshas Shemos, the Torah says: “Moshe returned to Hashem and said, ‘Why have You done evil to this people? Why is it that You sent me? From the time I came to Pharaoh to speak in Your Name, he has done evil to this people, and You have not rescued Your people at all.’”2 Notice that the verb for rescuing is doubled in “You have not rescued,” vehatzel lo hitzalta. We must also understand Hashem's reply: “Now you will see what I will do to Pharaoh, for with a strong hand he will send them out, and with a strong hand he will drive them from his land.”3 How does this answer Moshe Rabbeinu's question, “Why have You done evil to this people?”
וּלְעֵיל בְּסוֹף פָּרָשַׁת שְׁמוֹת נֶאֱמַר (ה, כב) ״וַיָּשָׁב מֹשֶׁה אֶל ה׳ וַיֹּאמַר לָמָה הֲרֵעוֹתָה לָעָם הַזֶּה לָמָּה זֶּה שְׁלַחְתָּנִי, וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע לָעָם הַזֶּה, וְהַצֵּל לֹא הִצַּלְתָּ אֶת עַמֶּךָ״, וְיֵשׁ לְדַקְדֵּק בְּכֶפֶל לְשׁוֹן הַכָּתוּב ׳וְהַצֵּל לֹא הִצַּלְתָּ׳. עוֹד יֵשׁ לְהָבִין תְּשׁוּבַת ה׳ יִתְבָּרֵךְ (ו, א) ״עַתָּה תִרְאֶה אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה, כִּי בְיָד חֲזָקָה יְשַׁלְּחֵם וּבְיָד חֲזָקָה יְגָרְשֵׁם מֵאַרְצוֹ״, מַה תְּשׁוּבָה יֵשׁ בָּזֶה לִשְׁאֵלַת מֹשֶׁה רַבֵּינוּ ע״ה ׳לָמָה הֲרֵעוֹתָה לָעָם הַזֶּה׳.
In shortWhy does Moshe double the verb “You have not rescued,” and how does Hashem's promise against Pharaoh answer his complaint?
3We can explain this by first citing the sefer Noam Elimelech, by R' Elimelech of Lizhensk.4 In this bitter exile, “in our distress He is distressed,”5 and the Shechinah has gone into exile with us. So we should not be thinking about our own troubles, but only about the pain of the Shechinah's exile. If our only aim and our only grief were the Shechinah's pain, we would be redeemed at once. Because we do not join our pain to the Shechinah's pain, this bitter exile has been prolonged for us. If there were even one tzaddik whose sole aim was the pain of the Shechinah, he would save the entire world from exile. That is why Moshe Rabbeinu said, “From the time I came to Pharaoh to speak in Your Name,” meaning, “Everything I said was only for the sake of Your great and holy Name.” Those are his holy words.
וְיֵשׁ לְבָאֵר בְּהֶקְדֵּם מַה שֶּׁכָּתַב בְּסֵפֶר הַקָּדוֹשׁ נוֹעַם אֱלִימֶלֶךְ (סוף פרשת שמות), כִּי בַּגָּלוּת הַמַּר הַזֶּה אֲשֶׁר בְּצָרָתֵינוּ לוֹ צַר וְגָלְתָה הַשְּׁכִינָה עִמָּנוּ, אֵין לָנוּ לַחְשׁוֹב עַל צָרוֹתֵינוּ, כִּי אִם עַל צַעַר גָּלוּת הַשְּׁכִינָה, וְאִילּוּ הָיָה מְגַמָּתֵנוּ וּצְעָרֵינוּ רַק עַל צַעַר הַשְּׁכִינָה, הָיִינוּ נִגְאָלִים מִיָּד, וּמֵחֲמַת שֶׁאֵינֶנּוּ מְשַׁתְּפִים צַעֲרֵנוּ עִם צַעַר הַשְּׁכִינָה, אָרְכוּ לָנוּ הַיָּמִים בַּגָּלוּת הַמַּר, וְאִילּוּ הָיָה צַדִּיק אֶחָד שֶׁהָיְתָה מְגַמָּתוֹ עַל צַעַר הַשְּׁכִינָה בִּלְבַד, הָיָה מַצִּיל אֶת כָּל הָעוֹלָם כּוּלּוֹ מִן הַגָּלוּת. וְעַל כֵּן אָמַר מֹשֶׁה רַבֵּינוּ ע״ה ׳וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ׳, שֶׁכָּל דִּיבּוּרִי לֹא הָיָה רַק בַּעֲבוּר שִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ, עכד״ק.
In shortGrieving only for the Shechinah's exile would bring redemption at once, the Noam Elimelech teaches; Moshe spoke to Pharaoh only for Hashem's Name.
4What the Noam Elimelech means is this. A prayer for the honor of Heaven is accepted. Everyone agrees that Heaven must be honored, so no heavenly accuser stands against such a prayer. But when a person prays for his own needs, an accuser may arise and keep the prayer from being accepted. Several of the holy sefarim, among them the Ohr HaMeir, the Ohr LaShamayim, the Yismach Yisrael and the Sfas Emes, explain a saying of Chazal in this light: “Why were the early generations answered? Because they prayed with the Name.” This means, they explain, that they prayed for the honor of the Name.6
וּבֵיאוּר דְּבָרָיו הַקְּדוֹשִׁים הוּא, דְּהִנֵּה בְּאִם מִתְפַּלְּלִים עַל כְּבוֹד שָׁמַיִם אֲזַי הַתְּפִילָּה מְקוּבֶּלֶת, כֵּיוָן שֶׁהַכֹּל מוֹדִים שֶׁצָּרִיךְ לִהְיוֹת כְּבוֹד שָׁמַיִם וְעַל כֵּן עַל תְּפִילָּה זוֹ אֵין מְקַטְרֵג, אֲבָל בְּאִם הָאָדָם מִתְפַּלֵּל עַל צָרְכֵי עַצְמוֹ, עַל זֶה יָכוֹל לִהְיוֹת מְקַטְרֵג הַמּוֹנֵעַ מִלְּקַבֵּל הַתְּפִילָּה. וּכְמוֹ שֶׁהֵבִיאוּ בַּסְּפָרִים הַקְּדוֹשִׁים (אור המאיר ויגש, אור לשמים נח, ישמח ישראל תצוה, שפת אמת מטות תרס״א) לְבָאֵר מַאֲמָרָם ז״ל, לָמָּה הָרִאשׁוֹנִים נַעֲנוּ מִפְּנֵי שֶׁהִתְפַּלְּלוּ בְּשֵׁם, שֶׁהַכַּוָּונָה הִיא שֶׁהִתְפַּלְּלוּ לִכְבוֹד הַשֵּׁם.
- Ohr HaMeir, Vayigash; Ohr LaShamayim, Noach; Yismach Yisrael, Tetzaveh; Sfas Emes, Matos 5661. ↩
In shortNo accuser opposes a prayer for Heaven's honor; that is why the early generations, who “prayed with the Name,” were answered.
5But it is very hard for ordinary people to aim their prayer only at the honor of Hashem's Name, and not to pray about their troubles, their worries over making a living and the like. The remedy is that the tzaddikim of the generation know how to pray “with the Name,” and in their merit all of Bnei Yisrael are saved. That is what Moshe meant by “From the time I came to Pharaoh to speak in Your Name”: “In my prayer, my whole intention is for Your Name alone.”
אַךְ הִנֵּה לַאֲנָשִׁים פְּשׁוּטִים קָשֶׁה מְאֹד לְכַוֵּין בִּתְפִילָּתָם אַךְ וְרַק לְמַעַן כְּבוֹד שְׁמוֹ, וְלֹא לְהִתְפַּלֵּל עֲבוּר צָרוֹתֵיהֶם וְדַאֲגוֹת הַפַּרְנָסָה וְכַיּוֹצֵא בָּזֶה, וְהָעֵצָה לָזֶה הוּא, מַה שֶׁצַּדִּיקֵי הַדּוֹר יוֹדְעִים לְהִתְפַּלֵּל בְּשֵׁם, וּבִזְכוּתָם נוֹשָׁעִים כָּל בְּנֵי יִשְׂרָאֵל. וְזֶהוּ שֶׁאָמַר מֹשֶׁה ״וּמֵאָז בָּאתִי לְדַבֵּר אֶל פַּרְעֹה בִּשְׁמֶךָ״, הַיְינוּ שֶׁכָּל כַּוָּונָתִי בִּתְפִלָּתִי הוּא רַק עַל שִׁמְךָ.
In shortOrdinary people find it hard to pray only for Hashem's honor, so the tzaddikim pray “with the Name,” and all are saved in their merit.
6aWe can now explain that Moshe Rabbeinu was not complaining, as it were, against Hashem. He was asking why such a thing had happened. Even after he had prayed for the honor of Hashem's Name and of the Shechinah of His might, his prayer had not helped: “You have not rescued Your people at all.” The doubled verb, vehatzel lo hitzalta, means that Hashem had rescued them neither from the exile of the body nor from the exile of the soul. As the verse says, “But they did not listen to Moshe, because of shortness of spirit and hard labor.”7
וּלְפִי זֶה יֵשׁ לְפָרֵשׁ, כִּי מֹשֶׁה רַבֵּינוּ לֹא הִתְרַעֵם עַל ה׳ יִתְבָּרֵךְ כִּבְיָכוֹל, אֶלָּא שֶׁשָּׁאַל לָמָּה אֵירַע כַּדָּבָר הַזֶּה, שֶׁגַּם אַחַר שֶׁהִתְפַּלֵּל לְמַעַן כְּבוֹד שְׁמוֹ יִתְבָּרֵךְ וּשְׁכִינַת עוּזּוֹ לֹא הוֹעִילָה תְּפִילָּתוֹ ״וְהַצֵּל לֹא הִצַּלְתָּ אֶת עַמֶּךָ״, וְכֶפֶל הַלָּשׁוֹן ׳וְהַצֵּל לֹא הִצַּלְתָּ׳ הַיְינוּ שֶׁלֹּא הִצִּילָם לֹא מִגָּלוּת הַגּוּף וְלֹא מִגָּלוּת הַנְּשָׁמָה, כְּמַאֲמַר הַכָּתוּב (ו, ט) ״וְלֹא שָׁמְעוּ אֶל מֹשֶׁה מִקּוֹצֶר רוּחַ וּמֵעֲבוֹדָה קָשָׁה״.
- Shemos 6:9. In this verse “shortness of spirit” is the exile of the soul, and “hard labor” is the exile of the body. ↩
6bTo this the Holy One, blessed be He, answered him, “Now you will see … for with a strong hand he will drive them from his land.” Since Moshe had prayed for the sake of Heaven, his prayers had surely been accepted. But Hashem had to keep His promise to Avraham Avinu: “And also the nation that they will serve, I will judge.”8 Hashem was to judge Egypt for the evil it had done to Israel and carry out judgments against it. To that end, the weight of the exile had to grow heavier, so that He could repay the Egyptians measure for measure. This is the meaning of “God spoke to Moshe,” as the holy Ohr HaChaim explains. Because Hashem was preparing to judge the Egyptians, the verse says “God spoke,” in the Name of judgment; and because He wanted to do good to Israel, it says “and said to him, ‘I am Hashem.’”
וְעַל כָּךְ הֱשִׁיבוֹ הקב״ה ״עַתָּה תִרְאֶה כִּי בְיָד חֲזָקָה יְגָרְשֵׁם מֵאַרְצוֹ״, וְהַיְינוּ דְּכֵיוָן שֶׁהִתְפַּלֵּל לְשֵׁם שָׁמַיִם וַדַּאי נִתְקַבְּלוּ הַתְּפִלּוֹת, אַךְ כֵּיוָן שֶׁצָּרִיךְ לְקַיֵּים הַהַבְטָחָה שֶׁהִבְטִיחַ לְאַבְרָהָם אָבִינוּ (בראשית טו, יד) ״וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבוֹדוּ דָּן אָנֹכִי״, שֶׁיִּדּוֹן וְיִשְׁפּוֹט אֶת מִצְרַיִם בְּדִין וּמִשְׁפָּט עַל אֲשֶׁר הֵרֵעוּ לְיִשְׂרָאֵל וְיַעֲשֶׂה בָּהֶם שְׁפָטִים, הָיָה צָרִיךְ לְהִתְגַּבֵּר כּוֹבֶד הַגָּלוּת, כְּדֵי שֶׁעַל יְדֵי זֶה יוּכַל לְהָשִׁיב לָהֶם מִדָּה כְּנֶגֶד מִדָּה. וְזֶהוּ ׳וַיְדַבֵּר אֱלֹקִים אֶל מֹשֶׁה׳, וּכְמוֹ שֶׁבֵּיאֵר בְּאוֹר הַחַיִּים הַקָּדוֹשׁ, דְּנֶגֶד מַה שֶׁהֵכִין לָדוּן אֶת הַמִּצְרִיִּים אָמַר ׳וַיְדַבֵּר אֱלֹהִים׳ שֶׁהוּא בְּחִינַת הַדִּין, וּכְנֶגֶד מַה שֶּׁרָצָה לְהֵטִיב לְיִשְׂרָאֵל אָמַר ׳וַיֹּאמֶר אֵלָיו אֲנִי ה׳׳.
- Bereishis 15:14. ↩
In shortMoshe asked why his prayer for Hashem's Name had not rescued Israel; it was accepted, but exile had to deepen so Egypt could be judged.
7May Hashem grant that in these days of Shovavim9 we be privileged to draw the attribute of mercy upon ourselves by learning Torah in depth, since through toil in Torah, as the Midrash teaches, the Holy One, blessed be He, is filled with mercy.10 May we refine the holy sparks and bring the redemption near. Amen, may it be His will.
יִתֵּן ה׳ יִתְבָּרֵךְ בִּימֵי השובבי״ם הַלָּלוּ, שֶׁנִּזְכֶּה לְהַמְשִׁיךְ עָלֵינוּ מִדַּת הָרַחֲמִים עַל יְדֵי לִימּוּד הַתּוֹרָה הַקְּדוֹשָׁה בְּעַמְקוּת (יעויין בבראשית רבה סג, א שהקב״ה מתמלא רחמים על ידי יגיעה בתורה), וּנְבָרֵר אֶת הַנִּיצוֹצוֹת הַקְּדוֹשִׁים, וּנְקָרֵב הַגְּאוּלָּה, אָמֵן כֵּן יְהִי רָצוֹן.
- Shovavim is the name for the weeks of the Torah readings from Shemos through Mishpatim, a season traditionally devoted to teshuvah for blemishes of the covenant. ↩
- See Bereishis Rabbah 63:1. ↩
In shortThe Rebbe prays that in Shovavim deep Torah study will draw down mercy, refine the holy sparks and bring the redemption near.
8[11Bnei Yisrael pray to Hashem that there be only good for Israel, and that judgments not rest upon us, Heaven forbid. But sometimes the judgments prevail and set up an iron partition between Israel and its Father in Heaven. To cancel these judgments, one must make a special effort in Torah study. This is true above all in these days of Shovavim, which are especially suited to tikkun, spiritual repair, and to diligent Torah study. Young people in particular must toil in Torah, because this is the only way to conquer the yetzer hara. As Chazal said, “I created the yetzer hara, and I created the Torah as its antidote.”12 Through this may we be privileged to bring near the time of the redemption, with the coming of the righteous Redeemer, speedily in our days. Amen.]
*[וְהִנֵּה בְּנֵי יִשְׂרָאֵל מִתְפַּלְּלִים לַה׳ שֶׁיִּהְיֶה אַךְ טוֹב לְיִשְׂרָאֵל וְשֶׁלֹּא יִשְׁרוּ הַדִּינִים עָלֵינוּ ח״ו, אַךְ לִפְעָמִים גּוֹבְרִים הַדִּינִים וְעוֹשִׂים מְחִיצָּה שֶׁל בַּרְזֶל בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, וּבִכְדֵי לְבַטֵּל הַדִּינִים הַלָּלוּ צָרִיךְ לְהִתְגַּבֵּר בִּמְיוּחָד בְּעֵסֶק הַתּוֹרָה, וּבִפְרָט בְּיָמִים הַלָּלוּ יְמֵי השובבי״ם הַמְּסוּגָּלִים מְאֹד לְתִיקּוּן וּלְהַתְמָדַת הַתּוֹרָה. וּבִפְרָט בְּנֵי הַנְּעוּרִים צְרִיכִים לְהִתְיַגֵּעַ בַּתּוֹרָה, דְּזֶהוּ הָעֵצָה הַיְחִידָה לִכְבּוֹשׁ הַיֵּצֶר הָרַע, כְּמַאֲמָרָם ז״ל (קידושין ל, ב) בָּרָאתִי יֵצֶר הָרַע בָּרָאתִי לוֹ תּוֹרָה תַּבְלִין, וְעַל יְדֵי זֶה נִזְכֶּה לְקָרֵב קֵץ הַגְּאוּלָּה בְּבִיאַת גּוֹאֵל צֶדֶק בִּמְהֵרָה בְּיָמֵינוּ, אָמֵן].
In shortToil in Torah, especially in Shovavim and for the young, cancels the judgments that form an iron partition, and conquers the yetzer hara.
Takeaway
Our prayers are so often about our own troubles, but a prayer for Hashem's honor and for the pain of the Shechinah is one that no accuser can block. Even when such a prayer seems unanswered and things grow harder, it has been accepted, and the heavier exile serves Hashem's judgment of the oppressor; and when we cannot pray only for His Name, the tzaddikim who do so save us in their merit. In times of judgment, deep, toiling Torah study draws down mercy and breaks through the iron partition between us and our Father in Heaven.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.