Weekly Dvar Torah: Double Exile, Double Exodus
The exile in Egypt begins with the counting of the Israelites who descended into Egypt. This counting follows the counting that was done when Yaacov went down to Egypt. Why this repetition? When Yehuda defends his brothers against the accusation of robbing the palace in Egypt, he says they descended to Egypt, repeating the word “descent” twice: Yarod Yaradnu. Similarly, when G-d reassures Yaacov not to fear descending to Egypt, He says, “I will bring you back up from Egypt,” repeating the word “ascent” twice: Aalcha Gam Alo. These repetitions carry profound significance.
In Hebrew, Egypt is “Mitzrayim,” derived from the root “Meitzar,” meaning limitations. Mitzrayim represents all forms of constraints and inhibitions that deprive a person of the freedom to act righteously. Every exile, regardless of the oppressor, is a form of Mitzrayim because its essence is to deprive freedom. The Jews’ descent into Egyptian exile was just the first exile. Future exiles followed, continuing until today. Redemption will only be complete with the arrival of Moshiach.
This concept also applies on a personal level. The soul descends from spiritual heights into a physical body, embarking on a lifetime within a materialistic world that opposes its spiritual essence. Both the macrocosm and the microcosm share the same mission: to reveal G-dliness within the mundane. Challenges may be overt, as they were in Egypt—killing babies, slave labor, and unimaginable oppression—or subtle, as in today’s free societies, where Jews are leaders in science, business, and government, and Torah study thrives globally. One might think exile is a thing of the past.
However, the Torah teaches us that the entry into Egyptian exile was a double descent, symbolizing two types of exiles: the bitter oppression of Egypt, Babylonia, Rome, Spain, Nazi Germany, and Soviet Russia, and in contrast the comfort of modern freedoms. Until we experience a double exodus—freedom from external and internal limitations—we remain in exile. Overcoming external constraints is not enough; we must transcend internal inhibitions and reveal G-dliness in daily life by following His commandments, even when it is tempting to relax and indulge. The double descent into exile necessitates a double exodus. By uniting in our shared mission to reveal G-dliness and fulfill our purpose, we prepare ourselves for the ultimate redemption, where we will greet Moshiach and experience freedom in its fullest sense.
Exodus Begins with Exile
Exile is a state of concealment. Just as a child exiled from home longs to reunite with their parents, exile deprives us of G-d’s revealed presence. When creation emerged, G-d concealed His infinite presence to allow another existence to manifest. This concealment, while necessary, is painful, much like a parent’s separation from a child. Yet, this separation allows the child to develop independently and grow into their unique identity. The joy of their eventual reunion is all the more profound, reflecting the fulfillment of a shared purpose and deeper connection.
Similarly, Torah—G-d’s infinite wisdom—was contracted and concealed to make it comprehensible to humans. Concealment precedes revelation. Thus, the first step toward redemption begins with exile. I once visited an inmate awaiting sentencing, I found his spirits to be very high because he recognized that the book of Exodus starts with the descent into Egyptian exile yet it is named for the exodus. Even in exile, he felt the seeds of redemption.
Exile is a stepping stone to redemption, creation, and the ultimate joy of reunification with G-d. Even in moments of darkness we must rejoice in the journey toward redemption,.
Moshe and Moshiach
Starting the process of redemption G-d commands Moshe to tell Pharaoh, “Let my people go so they can serve Me.” Moshe pleads with G-d, “Please send someone else.” G-d responds, “You go now, and I will be there for them in the future.”
Why did Moshe resist? He understood that this redemption was just the first step. He knew that after receiving the Torah, the Jews would face future exiles, culminating in the ultimate redemption by Moshiach. Moshe argued that G-d should redeem them completely now, sparing them the pain of further exiles. However, G-d explained that the process of redemption requires stages. Just as a building is lifted from its foundation, the world must be elevated from the bottom up. Starting in the exile of Egypt, then the Jews would receive the Torah, live by it, and refine themselves and the world through their struggles. Only after this process would the world be ready for the final redemption. Moshe wanted a shortcut, but G-d’s plan required a complete elevation of the world, achievable only through a gradual process.
G-d’s Dialogue with Moshe
At the burning bush, G-d urged Moshe to lead the Jews out of Egypt. Moshe resisted for seven days, arguing that the people wouldn’t believe him. G-d rebuked him for doubting the faith of His children. Even in their darkest moments, Jews remain connected to G-d, who sees their infinite potential. Exile is painful, but it prepares us for the joy of redemption. Trust in G-d’s plan empowers us to endure and overcome.
Moshe and the Nile
The process of refining the exile and rising higher, started when Pharaoh decreed that male Jewish infants be thrown into the Nile, symbolizing Egypt’s materialistic worldview. Egyptians worshipped the Nile as the source of life, denying G-d’s sovereignty. Yocheved placed Moshe in a basket, ensuring that even in the Nile, he remained above it, symbolizing faith in G-d above all.
Moshe nurtured the Jews’ faith, sustaining them through exile and leading them to redemption. Even in material pursuits, Jews recognize that sustenance comes from G-d. By elevating the physical world, we prepare for the ultimate redemption with Moshiach, who will lift us out of exile.
Together, let us elevate the world and hasten the arrival of Moshiach, when all concealments will give way to everlasting light and joy.
Have an Elevating Redemptive Shabbos,
Gut Shabbos
Rabbi Yosef Katzman
