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Day Eighteen
Echoes in the Ramchal
These ideas are also reflected in the Ramchal’s comments regarding the Splitting of the Sea of Reeds (Otzros HaRamchal, Beshalach). In that episode, we find the Egyptians rapidly pressing in on B’nei Yisrael. With nowhere to turn and their backs to the sea, B’nei Yisrael cried out in utter desperation to the Almighty. He replies to Moshe (Shemos 14:15), Why do you cry out to Me? Speak to B’nei Yisrael and they shall journey forth!
The Ramchal explains that the Jewish People were under the stewardship of the Divine configuration of the Seven Lower-tiered Sefirot. As such, they were vulnerable to the quality of Judgment. Under these conditions, the nation did not merit redemption. As our Sages state (Zohar Parshas Beshalach 170b): “The Ministering Angel of Egypt petitioned before the Almighty, ‘[In what way are the Israelites better than the Egyptians that they should be saved? After all,] these are idolaters and those are idolaters?!’”
In response, the Almighty enabled access to a different, more sublime system, wherein the attribute of Judgment is irrelevant and inoperable. This higher system, comprising the three Sefirot of Keter (Crown), Chochmah (Wisdom), and Binah (Understanding), and it’s pure compassion and mercy, with no severity or strictness whatsoever.
The Ramchal concludes:
"And this is why the verse states: And they shall journey forth!; meaning, “[They should transport themselves] to a different Divine configuration.” In other words, at that moment, Israel existed under the default jurisdiction of the Seven Lower-tiered Sefirot. However, [in order to merit redemption] they needed to ‘travel’ from their place and ascend in merit and cleanliness to the guardianship of the Upper Configuration of the Sefirot. There, they would obtain the power to be redeemed. Indeed, it was upon this that the Redemption depends, as is known through the Secret underlying the verse (Zecharia 14:7): And there shall be one day that is known to HaShem.
Thus, at the time HaKadosh Baruch Hu wants to redeem us, He commands, “Journey in your Divine configuration,” i.e., “Raise yourselves up from the lower strata of Sefirot to your root in the upper ones!” And this is the esoteric teaching underlying the Prophet Zecharia’s statement, “And there shall be one day that is known to HaShem.” Meaning that the time of the Final Redemption – when the Almighty will once again command us “Journey forth!” and the entire nation will do so perforce – is known only to Him!"
Without Delay!
The Ramchal further enlightens us regarding the redemption from Egypt in a different passage. He writes (Otzros HaRamchal):
"What is the meaning of the verse (Devarim 16:3): In haste they departed from Egypt? When the souls ascend, it is impossible for them to do so slowly; for if [they were to slowly do] so, the “Accusers” would sense their movement and lodge accusations against them. Therefore, they must instantly transport themselves to the upper levels so that the “Side of Evil,” cannot interfere. For this reason, it wasn’t enough for them to merely rise up to the highest level of the lower configuration of the Sefirot; rather, they ascended to a more sublime place, through the Secret of Binah – where the “Accuser” cannot gain admittance. It is for this reason that (shortly after the Exodus) the verse states (Shemos19:1): In the third month of Israel’s departing from Egypt, on this day they came to the Wilderness of Sinai – for there was no need for further delay; rather, on that very day they would ascend to the Wilderness of Sinai, which is the Secret of Binah… For this is the power of Israel, to ascend from a lowly level to an exalted place of holiness."
Thus, the Ramchal’s words echo those of the Ramak, that Klal Yisrael has the power to rapidly ascend from the base tendencies of their body to the roots of their holy soul, located in the lofty realm of Binah.
That is, He Merges Himself with Binah.
In Teshuvah Elyonah, our responsibility — and privilege — is to “merge with Binah.” Binah, the third Sefira, connects to Chochmah (Wisdom), the second Sefira, which in turn connects to Keter (Crown), the most exalted of the Sefirot. Keter connects to the Ohr Ein Sof, the Infinite Divine Light, the very source of Good. Therefore, by “binding oneself to Binah” i.e., engaging in Teshuvah Elyonah, one will surely succeed, for unbounded dimensions of compassion will shine upon him!
This is analogous to a king who is renowned for his kindness and compassion. When one of his subjects receives a death sentence, he realizes that his only recourse is a royal pardon. Upon receiving an audience with the king, the man is filled with hope and joy, confident that the merciful monarch will absolve him. So too, as soon as one uplifts himself to his holy root in Binah, he may be confident that the Creator will mercifully assist him to “rectify every flaw.”
This inspiring concept aligns with the axiom of Rabbi Yose mentioned in the introduction: “One who ascends before the Sefira of Binah must do so with joy, and with no anguish nor sadness whatsoever.” As we clarified there, this joy comes from the awareness that the Merciful Creator, in His unbounded compassion, will surely accept our Teshuvah! Our trust in HaShem’s infinite dimensions of mercy awakens scintillating joy in our hearts that precludes every notion of sadness.
