The parsha enumerates 4 types of produce by the plague of Barad (hail). The crops mentioned are chita (wheat), kusemet (spelt), seora (barley), and pishtan (flax). The hail hit and destroyed the barley and flax since they had ripened, and were fully mature in their stalks, rendering them hard. When hail struck a solid object, it shattered. However, wheat and spelt were spared because they were “afilot”. Afilot signifies lateness in development, implying that these crops were still tender when the hail struck.
According to Midrash Tanchuma, quoted by Rashi, Rabbi Pinchas suggests a connection of “afilot” to the word “pele” (wonder). Logically, the hail should have destroyed the wheat and spelt as well. Hail, being a hard force, has the potential to obliterate even seeds and subterranean weeds due to its severe impact on the earth. Thus, it is considered a “wonder” and miracle that they survived.
Delving into the depth of these verses reveals profound insights. Rebbe Nachman, in Lesson 24 of Likutey Moharan, elucidates the process when a person advances in their Judaism, drawing closer to Hashem. As one prepares to perceive the Infinite Light – a powerful illumination of God’s presence in their life – a prerequisite experience termed a “makah” (a hit or a bounce back) occurs. This “makah” symbolizes the clash between the finite nature of humans and the Infinite essence of Hashem. Attempting to merge the finite with the infinite would result in disintegration; hence, the necessity for the “hit” or “bounce back” to push back man.
In essence, the finite human and the Infinite Light are opposites that cannot seamlessly merge. Hashem’s intention, however, is that through righteous deeds, a finite individual can bridge the gap and come to perceive the Infinite Light of Hashem, overcoming the inherent paradox of their coexistence.
This bounce back serves two primary purposes: firstly, it signifies a stage of patience, indicating that the individual is not yet ready to progress further. Secondly, the befuddlement resulting from this setback prompts reliance on emunah (faith).
When everything seemed clear and aligned, the unexpected setback leads to confusion and raises questions about Hashem’s intentions. This bewilderment, according to Rebbe Nachman, compels a person to lean on emunah, dependent on faith. Notably, the activation of emunah is heightened when one maintains a disposition of happiness in their Judaism. The joy in one’s faith enables the proper experience of emunah.
Taking the setback in stride creates vessels within a person to receive the Infinite Light. Rebbe Nachman emphasizes that this process is the key to drawing closer to Hashem and perceiving the Infinite Light, even if it is a fleeting experience in this world. This closeness is attained through righteous actions with joy.
Joy in one’s faith enables proper Emunah
Rebbe Nachman also introduces the concept of “pele” as the force that propels a person backward. This force, associated with the Kabbalistic term “keter,” acts as a barrier between creation and the creator. The keter, also known as “pele,” is wondrous and beyond comprehension, creating a separation between the entirety of creation and God. This “pele” is the force that challenges an individual on the path towards the Infinite Light.
It follows that those who deviate from the path of righteousness lack this bounce back experience. Wrongdoers and those engaged in evil deeds are not subjected to setbacks because they are already on the wrong path. They may enjoy temporary success but will ultimately face consequences.
In the context of the Barad plague, the wheat and spelt were not affected by the hail because they were afilot. The term “afilot” means “pilei pilaot,” a double wonder. It’s a wonder of wonders that the wheat and spelt were not destroyed, despite the logical expectation that they should have been.
Wicked individuals, immersed in values of vanity, aren’t pushed back because they are already on the wrong path. Those who pursue sin (חטא – similar to “chita” – חיטה) and engage in witchcraft, omens etc (קסמים – similar to spelt – כוסמת) are not subjected to the setbacks needed to perceiving the Infinite Light. Their path is misguided, and they may experience excitement, but there’s no reason to intervene as they are already on the wrong track.
Thus it is a double wonder – one for the actual initiation of a “makah” bounce back, and another additional wonder not to let the sinners and sorcery-seekers not experience the hit.
The Torah’s subtle guidance encourages choosing the right path and viewing life’s challenges as positive stages for perceiving the light of the keter, representing the Infinite Light. By embracing these challenges positively, one can fulfill their purpose and reach their maximum potential in this world, in alignment with Hashem’s plan.
Shabbat Shalom
Meir Elkabas
