Beshallah: He let go
Shemot (Exodus) 13, 17
- 17, 16
A people who journey towards God
1. Themes of the parasha
2. The one mitzva in the parasha
3. The peshat (literal meaning, initial level)
4. The ultimate aim
5. The present aim
6. Why does the mitzva relate to space?
7. The eternal problem
8. One does not leave
9. The tendency to flee happiness
10. Double allegiance: the fundamental problem
11. The duality of life and of space
13. The Torah, all heart
14. Practicing this art
15. Application to our own lives
16. A Torah of life
18. The sanctuary
19. The encounter
21. A three-stage proposition
24. Subjects for study
This is a particularly
long commentary because it describes the journey
of Pesah and the Haggada.
In order to understand the commentary and the meaning of the
parasha, read first the parasha and identify the various themes,
noting down the number of the verses in the spaces provided
The parasha describes the following episodes:
- reminder of God's plan: the people need to understand what
is meant by "I am Hashem" and live with Him, in His
image (Shemot 14, 4);
- Pharaoh pursues the terrified bene-Yisrael (Shemot
- Hashem's response, his plan and explanation (Shemot
- The crossing of the Red Sea (Shemot
- Moshe's Song (Shemot
); Miriam's Song (Shemot
- Marah where the waters are bitter (Shemot
- The revolt of the people at Elim (Shemot
- The manna (Shemot
); and the quails (Shemot
- The commandment to keep Shabbat and the first Shabbat (Shemot
- The murmurings at Massa and Meriba (Shemot
- The battle against Amalek; the roles of Moshe and Joshua (Shemot
- God's promise regarding Amalek and Moshe's pronouncement (Shemot
There is only mitzva in this parasha, which is the 24th in
the Torah. It commands:
Shevu ish tahtav, al yetze ish mimekomo bayom hashevii
"Abide ye, every man in his place, let no man go out of
his place on the seventh day" (Shemot 16, 29).
In accordance with the method which we have learnt and which
has been transmitted to us by the Shla, the meaning of the parasha
must be understood in relation to the mitzva which it reports.
Thus we must make a link between: Shabbat, the mitzva "of
not leaving one's place," and the liberation from Egypt
described in this parasha.
We see that the entire parasha consists in a series of displacements
which the people do not understand; we will be able to understand
them, with the help of the Sages.
The peshat (literal meaning,
The Sages tried to determined to what distance the restriction
on movement covers on Shabbat for man and his possessions.
In the book of Mitzvot (Sefer hamitzvot), the Rambam, Maimonides
said that this restriction began at a distance of over 2000
cubits, that is around 1200 meters further than the borders
of a city. In Mishne Torah, he sets this distance according
to the size of the encampment in the desert (12 times greater,
i.e. 14 kms. 400).
The Ramban, Nahmanides, notes that these measurements are not
prescribed in the written Torah but were transmitted by the
oral Torah by our Sages and they understood this verse to mean
that one must not carry an object from one's private domain
to the public domain and vice versa during Shabbat, as is explained
in Tractate Eruvin, page 48. In fact, the two issues (carrying
and travel) are linked and, the distance set by the rabbis is
1200 meters from the borders of a city (see Shulhan Arukh, Orah
Hayim 376-416). One can consider the Eruv as a fusion of domains.
The ultimate goal
We must not forget what is the purpose of the liberation from
Egypt: this was revealed to us in parasha Va-ayra and we must
go back to it.
" This means to:
--- elevate creation which was symbolized at its highest level
by Egypt (knowledge, power, management, political, theological
and moral life, centered on nature and on acknowledgment of
the divine powers which are called "Elokim"),
--- to a higher level through the revelation of the supreme
order and power which is "Ani Hashem, I am Hashem:"
this is how He reveals himself in order that the powerful shall
obey him for he is a God of covenant, who listens, liberates,
is near, and dwells with man, in a central place which is the
land of Israel. This long sentence represents the plan described
in Shemot 6, 2-8.
And Moshe's task is to convince the king of kings (Pharaoh,
paro) to submit to the reality of the King of kings of kings.
" And to make of religion an exercise of the heart; this
is why it is said that Pharaoh hardened his "heart."
(See the phrases on the heart, at the end of this commentary).
The present goal
Our Sages note (according to Rabbenu Yaakov Abuhatsera) that:
" This program was the initial plan of creation.
" Three earlier attempts at tikkun (reparation) failed;
in the generation of the Tower of Babel, in the generation of
the exile and in the generation of Noah.
" The plan is taken up again by the generation of Moshe
when the people prepare themselves morally by becoming the "children
of Israel" and, with the will of Hashem, they descend into
Egypt to make a fourth attempt at tikkun.
This is what we are told in the first verse of our parasha
(Shemot 13, 17-18): the three-fold repetition of the word haam,
the people refers to the three generations who failed, and at
the fourth they become bene Yisrael, as shown below:
Vayekhi beshalah Paro et haam
And it came to pass, when Pharaoh had let the people go,
velo naham Elohim derekh eretz plishtim ki karov hu
that God led them, not by way of the Philistines, although that
ki amar Elohim pen yinnahem haam bireotam milhama veshavu mitzrayim
for God said: Lest peradventure the people repent when they
see war, and they return to Egypt.
vayassev Elohim et haam drekh hamidbar yam suf
But God led the people about, by way of the wilderness, by the
vahmushim alu bene Yisrael meeretz mitzrayim
and the children of Yisrael went up armed out of the land of
" This is why it is written that Pharaoh "let the
people go," beshallah, for he was carrying out the divine
order for a fourth attempt at the reparation of the creation.
Why does the mitzva relate to space ?
What is the relationship between this plan and the one mitzva
in the parasha?
The Shla will help us find the answer. He bases himself on
the teachings of the Sages whose explanations are too complex
to be discussed at this point.
" All the space in the world could be sacred, and a place
of communal habitation in holiness (kedusha) like in the garden
of Eden, with the Temple as the center and as the sanctuary
of the divine presence (which we will come to in the 3rd book,
" But this world, as symbolized by Pharaoh's Egypt, negative
forces can dominate, except for the holy space which is found
symbolically in the restricted space permitted for Shabbat.
This is called Tehume-Shabbat, "the domain of Shabbat"
or "domain." It corresponds to 2000 cubits. There,
if one keeps to it, one increases the presence of holiness in
the world and the destructive forces loses their strength in
all the surrounding areas where they dominate. This is how Shabbat
has saved Israel and the world.
" The Sages demonstrate the exact parallel between the
word tehum and the new revelation of God's name which Moshe
receives when God tells him: ehiye asher ehiye, I am that I
am ; the word ehiye is repeated three times in parasha Shemot.
Without going into the exact demonstration, it is clear that
Moshe had to justify himself before the elders of his people
and show them proof based on gematria, the mathematical value
of the letters of God's name; Moshe asked for proof and received
the revelation of the name Ehiye.
This is the basis of the link between
" the meaning of space in Judaism,
" its delimitation on Shabbat,
" the permission sought by Moshe to leave Egypt and enter
a holy pace.
We are told this because we too must learn to live constantly
in this place of holiness: this is the meaning of departure,
and of all the displacements and stages described in the parasha.
This is why I called this study: "a people who journey
A problem which is eternal
- Jews always face these questions: "In what country should
we live? Will we have to leave it one day? Which is my country,
my place? Should we live at the center of things or in places
of exile? Is it the right moment to live here or there, for
my people and for myself?"
These are questions which are central for all Jews.
We must respect the dilemma of every individual and group,
for no one has Moshe's clarity of vision. He stayed with the
people, journeyed at their rhythm, without despising them; he
did not "flee" alone to some holy place. He loved
his people, accepting their doubts, mistakes and vacillations.
- The rest of the world also senses that the problem faced
by Jews is one of space and that Judaism is not just a "spiritual"
religion like other religions. They speak of the "wandering
Jew;" they say that "they are everywhere;" they
expel them and challenge their right to their land.
We see, in the parasha, that Hashem too asks himself the same
question, which is contained in these two words: "where
to be." Thus:
- Elokim said to Himself, at the beginning of the parasha:
"lest peradventure the people repent when they see war,
and they return to Egypt" (Shemot
- The bene Yisrael question Moshe: "Wherefore hast thou
broughtest us up out of Egypt?" (Shemot
Two tribes then asked permission from Moshe to settle East
of the Jordan.
One does not leave
All these reasons explain the need for the commandment against
leaving the place of holiness (Shabbat) once we have attained
The Shla points out in his commentary, that, for the same reasons,
the High Priest, the Cohen Hagadol, is commanded not to leave
the sanctuary (Vayikra 21, 12). An important Jewish law is that
we must not descend from a level of holiness, kedusha.
The tendency to flee from happiness
Because of the tendency of Jews to be always on the move, to
flee from the Garden of Eden, and because stability is hard
for them, they are given numerous commandments to remain in
one place and to "sit down." This is the meaning of
" the importance of praying in the same place,
" the importance of sitting down to study.
In just the same way, parents say to their children: "can't
you just sit down quietly a bit instead of constantly jumping
Instability is life, but it also reflects an inner difficulty
in understanding oneself.
(Advanced students can refer to the following sources on "yeshiva"
; Taanite 8 a, Yoma 28 b, Tanhuma 58, 3 and Tana debe Eliahu
rabba 3, 13 and 18.)
When a Jew is troubled and wants to flee, it is because he
does not know how to live simultaneously in the two domains
to which he belongs and which are really only one: the sacred
and the secular.
Thus we see the intense debate which is currently splitting
the nation of Israel, the split between hilonim (secular) and
- The term hilonim in Hebrew does not mean "secular"
as in English but means "foreign, external": to be
here or not to be here, to be from here or not to be from here,
or how to "leave," these are the questions that confront
Jews. The term dati, is also a wrong term, for it portrays "religion"
as a closed cult, which is not Judaism: Judaism is a global
culture, an anthropological vision that involves the development
of the whole world.
- The problem is also reflected in our names. Should we keep
or not keep our original names, particularly our Jewish first
name for this immediately reveals "who we are."
- Then there is the question of whether or not to cover one's
head, which is also a spatial identification of ourselves as
- The question of whether to affix or not the spatial sign
of Jews, the mezuza.
" The question of kashrut: should one eat or not in a
kosher restaurant and be seen to be different.
Behind all this is the question, "to be or not to be,"
for choosing "to be" means to live in a space; it
means choosing between a cultural life or cultural suicide.
It means: "I have set before thee life and death
choose life"(Devarim 30, 19).
I am not trying here to offer solutions to others. We are simply
studying the parasha together, and discussing questions which
are eternal for Jews.
The fundamental problem -- double allegiance
Other nations are not mistaken when they refer to the issue
of the double allegiance of Jews for Jews are always torn between
the place they share with others, and their historical, holy
place, which is that of the Creator, his covenant and his revelation.
Our parasha poses all of these questions.
The question as put by the Creator in the
Often physical illnesses are the manifestations of real problems,
but we know that these are confused, unhealthy manifestations.
In contrast, the parasha wants to show us how Hashem poses
the problem of place and makes it clear.
Beshallah 13, 20-21 says: "And they took they journey
from Succot and encamped in Etham, in the edge of the wilderness.
And Hashem went before them by day in a pillar of cloud, to
lead them the way; and by night in a pillar of fire, to give
them light; that they might go by day and by night."
The bene Yisrael asked themselves the problem from a horizontal
perspective (where to live, here or there?) while Hashem poses
1. first, in time when he says: be simultaneously day and night,
walk in day-night, and he adds, to the day, the cloud of night,
and, to the night, he adds the fire of day.
2. then he asks the question in another way: wherever you will
be, your problem will be the same for "I am the place of
the world," the makom.
We already encountered this attention to two simultaneous elements
in Bo, the preceding parasha, which dealt with the new moon
and the need to determine the emergence of the new light in
the midst of darkness. Now, in this parasha, the Torah teaches
us that this is done, not in static contemplation, but during
the walk of life. I recall someone who painted his face at Purim,
reflecting simultaneously day and night, as though to say: this
is what a Jew is: "night and morning, the first day."
The movement which led people away from Judaism 2000 years
ago abandoned this concrete, spatial dimension as the place
of holiness, believing that the end of time had come and that
the spatial circumcision (mila) was no longer necessary. But
mila also means "word" and it is therefore the vehicle
for the Torah. The abandonment of this union of heart, body,
space, time and knowledge led to countless tragedies in human
history. This is because men lose their sense of direction when
they do not let themselves be guided by the Torah. The constant
self-inquiry, which characterizes the Jewish people, has repercussions
on all of humanity.
Just like the Jews of 2000 years ago, the Israeli Jew of today
also confronts this problem and the complex challenge of time
and space, but he mainly tries to resolve it in a one-dimensional
way, takhless, practically, concretely and immediately, and
refuses to confront the complexity of life and of thought. Or
else, he escapes in a whirlwind of trips around his central
The history of the Jews is the history of all these ways of
being, from the time when Avraham understood that Jerusalem
is the center of everything and from the time Moshe took us
out of Egypt to return to this place, after the experiment of
The duality of life and of space
The "life'of a Jew based on tradition should not be susceptible
to superficial, external influences.
" Life, in Hebrew, is hayim (lives), in the double/plural,
for life is double;
" Similarly, Jerusalem Yerushalayim, the goal of the journey
of the Jews, also has the double form (the ayim represents more
than just the plural; it is a pairing), for Jerusalem is double:
heavenly and terrestrial, Jerusalem of the present and of the
"rebirth" to come, as notes the Rosh, Baal haTurim
on Bereshit 22, 14. Unfortunately the English word "Jerusalem"
reduces it to one dimension, that of the present.
" If Jerusalem loses this double character and is reduced
to just Jerusalem, then it is natural that it will become the
possession of those who are most powerful;
" But if it remains double, Yerushalayim, then it is eretz
hakodesh, the Holy land, and not "my" land, or "my"
One should re-read the Rashi's first commentary on the Torah
in order to understand the Jewish concept of our country.
We can then understand how those who are unaware of this, view
this space as a cake which can be split into sections through
negotiations based the new world religion, which is the rights
of man and nations. In actual fact, no other would allow this
to be done to its territory. Only Jews feel guilty about their
rights, partly as a result of 20 centuries of oppression and
partly because of the interest taken by the rest of the world
in this land. The problem is not simple, particularly as a large
part of the Jewish people, even those who live in Israel, are
ignorant of the traditional meaning of their land.
The situation is complicated by the clash between national
identities, especially when one people -- the Palestinians --
use their identity as their instrument of war and conquest,
whereas most Jews feel guilty about using the same instrument.
(350,000 Palestinians assembled in one day to pray on the Temple
Mount in Jerusalem: how many Jews came to pray at the Western
It was quickly apparent to Moshe that his call to leave Egypt
caused many difficulties and aroused considerable resistance
and opposition to him.
The Zohar interprets Shemot 13, 21, where Hashem gives us the
duality of day-night, as placing us internally at the intersection
of two directions: "Hashem went before them, as a column
of cloud in the day in order to guide them, and at night as
a column of fire in order to illuminate them so that they could
walk in day and night." Let's examine this interpretation
Jews are a people who are always "walking." This
is the meaning of the word halakha which is not a code of religious
rules but a light for Jews as they walk forward. Even when Jews
are studying, they move!
The Zohar begins by quoting from Psalm 22,1 "ayelet shahar"
(the doe of the dawn). A Jew must be try to live like the nimble
doe, who is so pure and close to nature that when she sets off,
she awakens the dawn of all creation. Why the dawn? We shall
find out. (Refer to the commentary on Yom Kippur for the symbol
of the doe.)
The Zohar continues by saying that a man who studies the Torah
is loved in the world above and in this world. This is so because
the Torah, which is the source of life of these two worlds,
has a relationship of love with both of them, and with the man
who study the Torah and love it. Hashem listens to this man
and never abandons him, not in this world, nor in the world
A Jew lives therefore at the intersection of these relationships
and, if he accepts them, he receives life at every level of
existence and ipso facto brings life at all these levels to
the rest of the world. This is the role of the Jew, of the tzaddik,
in the world. This is also the basis of the traditional view
that a person who studies Torah has a collective role - that
of sustaining and improving the world.
Then, to support its thesis, the Zohar quotes a verse from
the beginning of the book of Yehohua (Joshua) which is linked
to the verse from our parasha: "This book of the law shall
not depart out of thy mouth; but thou shall meditate therein
day and night, vehagita bo yomam valayla" (Yehoshua 1,
Hashem spoke thus to Yehoshua, following the death of Moshe,
and told him to live in a state of "day-night," just
as He taught the Children of Israel, when they came out of Egypt,
to walk with Him "day and night."
The Torah teaches us here why it is so important and urgent
for Hashem to tell this to man, and we need to understand the
reason. The Zohar explains this step by step.
Most men only live by day - the domain of the surface - and
sleep by night, like the animals. Jews say that the day is only
complete if it is linked to the night (Bereshit 1, 5: "and
the evening and the morning were the first day"). Similarly
man is only complete when he integrates the clear and the obscure
into one entity, and when he succeeds in walking continually
in these two dimensions, whether by day or by night.
The Torah, all heart
If he lives this way, like Yehoshua or like the Children of
Israel in the desert, then a Jew lives in harmony with the name
of God, who created this dual world, just as the Torah begins
with the letter beit, which is 2.
Commenting on this parasha, Rabbenu Bahya says that the whole
of the Torah, from beginning to end, is heart, lev: from the
first letter (beit) to the last (lamed), which together form
the world "heart, lev) and link the first word of creation
(Bereshit) with the last word (Yisrael). As tradition says "lefi
aniut deati, with the poverty of my mind," I see in the
Hebrew word "lb" which is pronounced lev, a lamed
of direction "to/towards" and a goal, which is beit,
2. The heart-lev does not mean to possess, it means to orient
oneself towards the other person, as is written: "ani le
dodi vedodi lo, my beloved is mine and I am his" (Song
of Songs, 2, 16).
Practicing this art
It is for this reason that we are advised to get up at midnight,
the moment of 2, of the meeting place between day and night,
and study for it is at this moment when the union of the two
worlds is at its height. This is expressed in the last but one
verse of the Song of Songs: "Thou (feminine) that dwellest
in the gardens, the companions (masculin) hearken to thy voice:
cause me to hear it." Many such metaphors of conjugal union
are applied to the happy union that takes place in study between
a Jew-Israel and his Creator.
Then there is the phase of darkness and fatigue before the
morning when, once more, there is union through the dawn, when
Hashem gives us the gift of light with the 18 blessings of the
morning, and the long prayer of Shaharit which reconstructs
The text says that in this way a Jew is with Him, which is
indicated in the letter vav in the phrase: "and Hashem
went before them, ve hashem olekh lifneihem." The examples
of the patriarchs, Avraham, Yitzhak, Yaakov and David (who are
known as the "4 wheels of the chariot of the shekhina")
show us to what extent they themselves achieved this fullness
of life - journeying with Hashem. This is why they always accompany
Hashem, for we need them as guides.
The Zohar ends its commentary by noting that the bene Yisrael
walked day and night, not because they were fleeing or were
lost, for God was protecting them, but because this type of
march, in the union of the two worlds, leads to perfection and
peace, according to the Hebrew meaning of shalom, which does
not mean "peaceful," but means whole. There is no
completeness in the superficial light of the day alone, nor
in the deep darkness of the night alone, but only in the union
This parasha shows how Hashem teaches us how to walk in the
true, double dimension of life, just like a kindergarten teacher
supports a small child in his first steps.
Application in our own lives
In contrast, the modern media and our consumer society, take
us in the opposite direction: instead of a continual walk in
both day and night, we are placed passively in front of a newspaper
and television screen and told that every purchase, vacation,
program, material possession or fashionable outfit will fill
our lives with joy and bring us instant happiness.
The Torah dares to respond: "lies, for you are only selling
air, paint and plaster."
The Torah tells Jews:
" not to go in this false direction (for not everyone
has the power of Moshe to confront falsehood and we are not
accompanied by Aaron and his words of prophecy), as expressed
in the first verse of the Psalms: "Blessed is the man who
walketh not in the counsel of the ungodly;"
" to dare to cross the wilderness of poverty and change
at every level, in order to renew ourselves and continue in
the path of God;
" to accept as normal the complex union of darkness and
light in our lives, which can take various forms in the different
stages of our lives;
" to study the Torah, as a dialogue where questions are
constantly posed and discussed;
" to constantly walk in this path of study;
" and to be, as God said to Yehoshua, "strong and
brave" (hazak veematz) as was Moshe; indeed, these words,
which are repeated three times to Yehoshua, represent the way
of life of Jews and are linked to the numerical value of Moshe's
name, as well as to that of Hashem.
A Torah of life
The Torah defines for us the basis of life. We can accept it
or reject it, but we cannot say we it has not been given to
us, nor can we say that it is not suited to reality or to the
fundamental needs of human existence or to thinking men.
Mediocre, like many of the bene Yisrael, out of impatience
or fear, we are quick to flee and reject this proposition and
the truth of the Torah. In response Moshe told us (Shemot 14,
"Fear ye not, stand still and see the salvation of Hashem,
which He will work for you today; for whereas ye have seen the
Egyptians today, ye shall not see them again no more for ever.
Hashem will fight for you (Hashem yilahem lakhem), and ye shall
hold your peace! (veatem tahrishun)."
Moshe responded to our fears with firmness, authority and reassurance.
What is his reassurance? This is his solution: yes, there will
be a battle, but if you live with Him, simultaneously day and
night, then Hashem himself will fight through us or at out sides
in all the battles, day or night.
Moshe ends his response with the imperative: "and ye shall
hold your peace!"
What we are told is that we should live simultaneously a double
dimension in the immediate present, which is called hayom, "in
this day, today." The word hayom is full of meaning in
the Torah, the prophets, the Psalms, the prayers and in the
symbolism of its letters.
Hayom is the optimistic, joyful space-time of Jews; it is the
place of strength and creativity in the walk of life; it is
the place where one hears the harmony of nature and creation.
Who would not wish to hear for all time, and at every moment,
the words of the Shema: "hayom im shamoa" (n this
day, if you listen to me), the Song of Songs, the Psalms, the
love letter which we read and reread and which is the Torah,
the song of Moshe and the song of Miriam.
This involves the extraordinary union of black and white, of
light and darkness which join together, like the wondrous Hebrew
calligraphy of Shemot, ch. 15
And if this march of unity begins between man and the Creator,
it can continue with others.
The person who lives in this unity of day and night, which
is both hidden and revealed, and is connected to Hashem, will
see the world as an enormous sanctuary where, as in the morning
prayer, the different sides of man, the soul and the nefesh,
express themselves and praise God: "barekhi nafshi, bless
The encounter with the other must be done in this place, where
the other is accepted in both his or her dimensions.
But this meeting is not easy: Paro (Pharaoh) plays his part
and Amalek, from generation to generation, tries to exterminate
Israel. The Pesah Haggada forces us to repeat this over and
over again, until we achieve liberation. The important thing
is to live the encounter "today."
We must never withdraw and lament that "others will always
persecute us, they are by nature evil." And others should
never say: "you believe you are a superior people."
To be loved and to have been given the Torah has nothing to
do with superiority: it is simply a responsibility which we
have been given.
In addition to our moral obligation, we have the advantage
of knowing all that happened in the past and we have received,
in a direct transmission since the beginning, every historical
and existential detail of this truth.
The problem then is one of being faithful, as in love.
Judaism is not a spiritual religion; it is a process of continual
creation and creation renewed, it is an eternal song to creation.
Jews are not just an ethnic group with special rituals and codes.
What the Torah teaches us explicitly is that Hashem, the Creator,
walks with us and that, if we accept these complex dimensions
of life, we can walk with Him.
It also teaches us that we are wasting our strength by demanding,
complaining, criticizing, and doubting, and that we should use
it in order to learn how to hear the messages of love which
the Creator gives us hayom.
A Jew is never alone; this is why he has had the strength to
survive throughout centuries. .
He traverses them like a woman traverses a pregnancy; this
is why Moshe's Song is recounted in the feminine voice (shira)
and only when the story is finished and maturity attained, does
the Song end and a new one (a masculine one), shir (shiru lashem
shir haddash) begins. Read Psalm 96. The change from shira to
shir corresponds, according to Rabbenu Bahya, to the difference
in the Tanakh between the terms yeshua and yeshuot.
Why so many stages?
We are told that the promised gift of completeness is not given
to us once, but requires many stages. This is in order to:
" give us reassurance (bitahon)
" test us in order to see whether we truly want to walk
" test the quality of our heart.
More than anything, Moshe tells us to be silent, so that we
will hear the battles waged for us by Hashem. "Hashem will
fight for you, Hashem yilahem lakhem, and ye shall hold your
peace! Veatem tahrishun."
Look at the picture of the place which is the center of all
this: Yerushalayim, which we can see and feel hayom, today (click
on Jerusalem, on the front page of the site, or on the images
May Yerushalayim be shalem soon. Amen ken yehi ratzon.
1. Now re-read the parasha in the perspective of what we have
2. Begin to read the Pesah Haggada from the same point of view.
3. List the themes you see in the parasha and the points most
relevant to you.
4. Discuss them with those close to you.
5. Memorize the following words:
sitting position, yeshiva
day and night, yomam valayla
6. Memorize these expressions relating to the heart:
But Hashem looketh on the heart. (I Samuel 16, 7)
Hakadosh Barukh Hu liba bae
Hakadosh demands the heart. (Sanhedrin 106 b and Rashi, in Arameic).
Ikar hateorah cula teluya balev
The essence of the Torah, is based on the heart. (Rabbenu Bahya,
Introduction to parasha Beshallah)
7. Look up
Preceding Parasha Next Parasha