Exile and expansiveness - a d'varling for parashat Bo
February 04, 2017
Right now in our cycle of Torah readings (parashat Bo) we're reading about the plagues and the start of the Exodus. Looking for inspiration on this week's parsha, I turned to the Hasidic master known as the Me'or Eynayim, "The Light of the Eyes." (His given name was Menachem Nachum of Chernobyl.) He writes about Egypt as a place of existential exile, and about what happens to us spiritually when we are brought forth from there.
Slavery in Egypt is our tradition's ultimate example of גלות / galut, existential alienation from God. It's the paradigmatic example of constriction. When we talk about being slaves to a Pharaoh in Egypt, we're also always talking about experiences of constriction in the narrow places of our lives now.
For the Me'or Eynayim, galut is a state of not-knowing God. It's a state of having fallen so far from unity that we don't even realize we've fallen. This, he says, is what we experienced in the Narrow Place. And Pharaoh is the exemplar of exile. He saw himself as a god, and had no awareness of a Source greater than himself.
When one is in this kind of galut, it's hard to know the difference between what will give life and what will deaden us. Torah instructs us to "choose life," but it's hard to know what will enliven us when we're in a place of alienation from our Source. What the Exodus offers us is the opportunity to leave existential exile, and in that leaving, to regain the capacity for moral choice.
In the state of galut that we experience when we're in life's Narrow Places, there's only katnut-consciousness, small mind. It's a vicious cycle, because exile creates small mind, and small mind makes it hard to imagine breaking free from exile.
Emerging from the Narrow Place means being reborn from katnut into gadlut, from small mind into expansive consciousness. The words גלות / galut and גדלות / gadlut are similar, but there's one letter of difference between them: the letter ד / daled, which -- as I was powerfully reminded by Rabbi David Ingber in his extraordinary sermon on doorways and welcoming the stranger last night -- is a delet, a door. Galut is exile; gadlut is greatness, or expanded-mind. We begin in exile. We go through a door, a transformation, a state-change. And then we reach gadlut, "big mind." And once we've reached expansive consciousness, we can seek to know God wholly. That's why we were brought forth from Egypt, says the Me'or Eynayim: in order to know God wholly.
We were brought forth from Egypt in order to see beyond the binaries of our own constriction. Once we begin to glimpse gadlut, the constrictions of exile fall away.
Exile can be self-perpetuating, because when we're in it, it's hard to see a way out. Depression is like that. Despair is like that. Overwhelm is like that. Sometimes if I look at everything that's wrong with the world, exile rushes in and washes me away. But if we can open our minds even for an instant to glimpse the prospect of a better life, the fact of glimpsing a redemptive possibility makes that redemption possible.
Shabbat is our chance to glimpse the world redeemed -- to live for one day a week not in grief at the world as it is, but in celebration of the world as it should be. May we emerge from Shabbat ready to roll up our sleeves, to combat small-mindedness wherever we find it, and to choose to bring more life everywhere we go.
This is the d'varling (brief d'var Torah) I offered at shul this morning. (Cross-posted to my From the Rabbi blog.)