Shemos Parsha Lesson- Nobility
For Year 2 of Parsha Lesson, I will be focusing on one practical middah, character trait, to think about in the week ahead and steps we can take to attain it.
Background
At the beginning of this week’s Parsha, which is also the beginning of the Book of Shemos, the Ramban shares with us his philosophical overview of the theme of the Books of Bereishis and Shemos.
The Ramban shares that the Book of Shemos is that of the story of the first exile of the Jewish people and their subsequent redemption from that exile. As we know, in the Book of Shemos we learn about the Jewish people being enslaved in Egypt and then, following the 10 plagues, the Jewish people being freed from Egypt.
If this exile and the redemption are the entire purpose of the Book of Shemos, why would the Book of Shemos continue- past the point of redemption, through the Jewish people receiving the Torah and until the culmination of the building of the Mishkan, the Temple and place of Hashem’s presence? The events that transpired after the Jewish people were freed from Egypt are certainly important, but, according to this philosophy of the Ramban, would seem to be more appropriately placed in another Book of the Torah.
The Ramban explains that the reason for why, not only the redemption from Egypt is related in the Book of Shemos, but the receiving of the Torah and the building of the Mishkan are also related, is because it was not until after the Mishkan was built that the Jewish people completed their emergence from exile. It was only after the Jewish nation received the Torah and built the Mishkan, so that Hashem’s presence can be permanently resting in their midst, did the Jewish people reattain the spiritual level that their forefathers- Avraham, Yitzchak, Yakov and the 12 Shevatim- had attained.
Question
Why would the people born into the Jewish nation while they were still enslaved in Egypt not be considered to have emerged from exile when they were freed from being slaves? Why would the Jewish people still considered to be in exile because they had not yet re-attained the spiritual heights and levels that their forefathers were on? They, themselves, had never attained those levels of greatness! They had never had Hashem dwelling in their midst! So why wouldn’t freedom from slavery be sufficient for them to be considered truly redeemed and no longer in exile?
Answer
Just as all people have a natural birthright and fundamental greatness which makes them deserving of self-determination, freedom and other certain basic rights that all human beings, on account of their inherent greatness, deserve. So too, the Jewish people, as being the descendants of Avraham, Yitzchak, Yakov and the 12 Shevatim have a more significant and noble greatness that makes such a close relationship with Hashem, the creator of the world, their birthright.
The accomplishments and greatness of the Avos and Imahos (patriarchs and matriarchs) completely transformed themselves as people which made it that their descendants- forever- were “made of the best stuff on Earth” and are truly noble and great. For these noble, aristocratic people, to “merely” be free from slavery was not sufficient, they were still distant from the King of all Kings, Hashem. It was not until they were “welcomed back into the palace” and they were welcome to live with Hashem in their midst were they considered to be fully emerged from exile.
Lesson
We, the Jewish people, need to properly understand the inherent greatness and nobility that we have. For the descendant of a King to think he is a peasant and proceed with the life of a simpleton and live in a hovel, would be a tremendous calamity and a life of wasted potential and greatness. Similarly, for us- the Jewish nation- who are descendants and therefore by rights the heirs to a glorious heritage and a fineness and perfection which makes us deserving of the closest relationship possible to Hashem, the creator and Master of the world, to not realize this and to not lead a life worthy of our noble lineage, would be tragic.
The most important first step in leading a successful and fulfilling life is to know what it is that you are capable of and to know what you are. For a person to drive around a powerful sports car gingerly and slowly, like a golf cart, would be a tragic waste of something capable of so much more. We need to appreciate our greatness to then enable us to lead lives which maximize that greatness and be worthy of the great people that we are.
First Step
There are many areas of sensitivity: be it caring for others, being kind, cleanliness, subtlety of logic and understanding, which are all trademarks of the Jewish people and evidence of the nobility and greatness from which we descend. If a person can cherish this nobility and value it- this is the first step in getting in touch with one’s greatness.
There is then a next step of each person figuring out how to best channel their unique version of the nobility which resides inside them. However, the first step is to appreciate it and cherish it. This fineness, sensitivity and ability to discern nuance is what sets apart one who is of nobility and greatness.
Have a wonderful Shabbos!
Rabbi Eli Meir Kramer
