The Exile in Egypt and the Mission to Extract Holy Sparks
The Arizal teaches that the primary reason for the Jewish people’s descent into Egypt was to extract and elevate the holy sparks trapped there. These sparks originated from before the Creation along with the additional blemish of wasted seed of Adam HaRishon. While Avraham Avinu had already begun this process during his own descent into Egypt, the Jewish people were sent to complete it during their 210 years of exile, represented by the numerical value of the word “רדו” (“redo”), meaning “descent.”
This mission of extracting holy sparks did not end with Egypt. Each subsequent exile—Babylonian, Persian-Median, Greek, and the present day Roman exile —has been part of the ongoing task of gathering sparks left from the beginning of creation. The final redemption will come when all sparks are elevated, ushering in the arrival of Mashiach and the building of the Third Temple.
Pharaoh’s Goal: Subverting Holiness
Pharaoh was not content with merely holding the holy sparks captive. Being steeped in sorcery and impure spiritual wisdom, he sought to exploit these sparks to access the highest levels of divine revelation, known as the Keter (Crown). The name “Pharaoh” (פרעה) shares a root with the Hebrew word for revelation (התפרעה), underscoring his desire for spiritual illumination—but in the realm of impurity.
The Keter, as explained in Kabbalah, represents the boundary between the infinite light of Hashem and the created world. It is the closest point to divine infinity that creation can reach, yet it acts as a separation. Access to the Keter requires simcha (joy), particularly joy in performing mitzvot. Pharaoh sought to subjugate the Jewish people through bondage and despair, depriving them of simcha. By doing so, he hoped to divert their spiritual energy toward himself, enabling him to access the Keter through impure means.
Moshe and Aharon: Countering Pharaoh’s Scheme
The mission of Moshe Rabbeinu and Aharon was to dismantle Pharaoh’s grip on holiness. The ten plagues corresponded to the ten sefirot, with each plague severing Pharaoh’s connection to these spiritual energies, culminating in the final plague—the death of the firstborn—which broke his hold on the Keter.
Why Did Moshe Speak in the Holy Tongue?
Hashem commanded Moshe to speak directly to Pharaoh in the Holy Tongue, despite Pharaoh’s inability to understand the language. Rashi explains that Moshe’s role was to deliver Hashem’s words exactly as received, while Aharon would translate and elaborate in Egyptian.
Why this seemingly redundant process? Rebbe Nachman explains that the Keter operates through a dynamic of “push and pull.” When one draws near to the Keter, it “pushes back,” creating a spiritual bounce. This dynamic ensures that individuals remain grounded in their finite existence while receiving divine illumination. However, in the case of Pharaoh, Moshe’s incomprehensible words acted as a “push,” creating a barrier that distanced Pharaoh from accessing the Keter. Aharon’s explanations then followed to communicate Hashem’s warnings in Pharaoh’s language, reinforcing the divine message.
The Structure of the Plagues: A Four-Week Process
Each plague spanned a month, with three weeks of warnings followed by one week of the plague itself. These four weeks align with the spiritual process described by Rebbe Nachman in Likutey Moharan Lesson 24:
- Malchut (Kingship): The first stage involves reclaiming the holiness trapped in the lowest realm, restoring it to Hashem’s dominion.
- Netzach, Hod, Yesod (Legs): The second stage gives momentum to this reclaimed holiness, enabling it to ascend further.
- Chesed, Gevurah, Tiferet (Arms): The third stage channels this holiness into blessings and spiritual strength.
- Chochmah, Binah, Da’at (Mind): The final stage – when choosing the preferred blessing of intellect – prepares the mind to approach the Keter.
The plagues disrupted Pharaoh’s impure connection to the Keter, stage by stage, until his hold was entirely broken. This systematic approach ensured that the Jewish people could reclaim all stolen spiritual energy.
The Gift of the Torah
The culmination of the Exodus was the giving of the Torah at Mount Sinai on the 50th day, corresponding to the Keter. This ultimate revelation represents the reward for the Jewish people’s efforts to elevate the holy sparks and overcome the forces of impurity in Egypt.
Practical Lessons for Today
The Egyptian exile reflects our own struggles with spiritual and emotional challenges. Just as Pharaoh sought to drain the Jewish people’s joy, we often face obstacles that threaten our simcha. Rebbe Nachman teaches that maintaining joy—even through mundane activities like telling jokes, singing, or finding gratitude—is the key to accessing divine light and overcoming adversity.
The weeks of Shovavim (parashyot Shemot through Mishpatim) are a time to focus on reclaiming our inner sparks. The “Shovavim blues” many feel during this period mirror the emotional struggles of the Egyptian exile. By understanding the deeper purpose of these challenges and striving to serve Hashem with simcha, we can elevate ourselves and hasten the final redemption.
May we merit to complete the work of gathering the holy sparks and to witness the ultimate revelation of Hashem’s glory with the coming of Mashiach speedily in our days.
Meir Elkabas