By Michael R. Mantell, Ph.D.
SAN DIEGO — On this Shabbat, we read about several plagues, including that of darkness, a word so often used to describe the fearful, anxiety laden, times in which we are living. I’ve often kidded that this parasha might better be referred to as “Boo.”
Those living with emotional and mental distress may particularly relate to living in this type of darkness. Yet, none of us are exempt from being touched by the grip of this stealthy and pervasive opponent called fear, whether acknowledged or concealed in the recesses of our subconscious. The influence of this emotion, slithering through the back door of our lives, whispering doubts and insecurities, extends into the fabric of our lives, casting a profound shadow over our decisions, aspirations, behaviors, and an array of complex emotions such as pride, jealousy, and anger.
The Torah says:
וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה נְטֵ֤ה יָֽדְךָ֙ עַל־הַשָּׁמַ֔יִם וִ֥יהִי חֹ֖שֶׁךְ עַל־אֶ֣רֶץ מִצְרָ֑יִם וְיָמֵ֖שׁ חֹֽשֶׁךְ׃
21: The Eternal said to Moses, “Hold out your arm toward the sky that there may be darkness upon the land of Egypt, a darkness that can be touched.”
וַיֵּ֥ט מֹשֶׁ֛ה אֶת־יָד֖וֹ עַל־הַשָּׁמָ֑יִם וַיְהִ֧י חֹֽשֶׁךְ־אֲפֵלָ֛ה בְּכָל־אֶ֥רֶץ מִצְרַ֖יִם שְׁלֹ֥שֶׁת יָמִֽים׃
22: Moses held out his arm toward the sky and thick darkness descended upon all the land of Egypt for three days.
לֹֽא־רָא֞וּ אִ֣ישׁ אֶת־אָחִ֗יו וְלֹא־קָ֛מוּ אִ֥ישׁ מִתַּחְתָּ֖יו שְׁלֹ֣שֶׁת יָמִ֑ים וּֽלְכָל־בְּנֵ֧י יִשְׂרָאֵ֛ל הָ֥יָה א֖וֹר בְּמוֹשְׁבֹתָֽם׃
23: People could not see one another, and for three days no one could get up from where he was; but all the Israelites enjoyed light in their dwellings.
This was a profound darkness, dense enough to be palpable and tangible. It transcended the ordinary, shrouding the surroundings in a thickness that hindered both sight and touch. A veil so impenetrable that it obscured the presence of neighbors, even those standing in immediate proximity. This was not merely the absence of light; it was an enveloping darkness that constrained, immobilized, and incapacitated, holding individuals firmly within its grasp. Rashi, the most widely read Jewish Bible commentator, who also wrote a running commentary to the Babylonian Talmud, teaches us that Hashem used the three days of pitch black to eliminate all those Israelites who did not want to leave Egypt.
In this week’s portion, a profound spiritual and psychological insight unfolds, revealing the essence of both fear and its antidote. As the Torah reading commences, Hashem instructs Moses with the words, “Come to Pharaoh…” The Zohar, a mystical text, raises a question: Why “Come to Pharaoh” and not “Go to Pharaoh”? In fact, this week’s parsha Bo, in Hebrew means “come.” The answer lies in the divine guidance taking Moses into a realm beyond, a chamber within a chamber, where the supernal and mighty serpent, with roots in higher dimensions, resides. Moses hesitated, sensing the profound spiritual roots of this great serpent.
Despite Moses’ numerous encounters with Pharaoh before, something now unsettles him. A cold wind of fear sighed through Moses’ spirit. What changed? The fear emerges from confronting the essence of Pharaoh’s malevolence—the ‘great serpent.’ Moses is overcome with dread. Yet amid the desolate landscape, a voice bloomed. In response, Hashem comforts him with tender, yet powerful words, not a command, but a gentle invitation, “Come to Pharaoh,” signifying divine companionship. It is an invitation to journey together, assuring Moses he does not face this daunting task alone. Hashem pledges to stand beside him, aiding in the eradication of evil at its source. Moses heard not only a challenge, but a clarion call, an invitation to witness the eradication of evil at its very root, hand in hand with Hashem. It was not Moses who would face the “great serpent,” but the righteous wrath of Hashem, with Moses as his instrument, his vessel, his voice.
Here, the true nature of fear is unveiled. Its potency lies in the isolation it imposes upon us—a profound sense of aloneness in our struggles. Life inherently carries existential insecurity, a cosmic detachment that leaves us feeling isolated in a desolate universe, cut off from sustenance. Moses, even in his greatness, experiences fear rooted in existential loneliness as he confronts the essence of evil within Pharaoh. His terror stems from the belief that he is journeying alone.
Fear, as Moses teaches us, is relative to individual experiences and challenges. The object of our fear is not the problem. What we think about the object of our fear is the problem. What terrifies one person may not faze another. Yet, the universal truth we experience lies in the sense of isolation that underlies fear. Fear, like a chameleon, takes its shape from the contours of our experiences, its sting felt differently by each heart and mind.
Hashem’s response to Moses becomes a timeless lesson: “Come with Me.” It echoes through the ages, reminding us that no matter how isolated we may feel, especially in moments of loss and pain, we are not alone.
The invisible power of fear, the dread of solitude, finds its only remedy in the recognition that we are never truly alone. The profound message from parashat Bo resonates: “Come with Me.” Embrace the divine companionship that dispels the illusion of isolation. It reverberates through the ages, and serves as a balm for every wounded soul, a reminder that even in the deepest canyons of despair, we walk hand in hand with Hashem. The invisible chains of fear melt away in the radiant warmth of this companionship. The complexity of our current time seems to ask us to refine our “third eye” to see beyond a harsh reality, to connect with others, to see the Hand of Hashem in our lives.
The Ramban suggests that by observing open miracles, we can also acknowledge hidden miracles, such as the wonders of nature. Similarly, Chovos Halevavos emphasizes contemplating nature’s intricacies to recognize Hashem’s goodness in designing a world conducive to our well-being. Delving into the study of various natural aspects, like the functioning of our body and our ecosystem, further highlights our ability to see the benevolence of Hashem’s working in our lives. Lonely? Isolated? Fearful? He is with us.
As Surgeon General Vivek Murthy recently noted about the nation’s loneliness and isolation epidemic, a lack of social ties is associated with increased risks for high blood pressure, heart disease, cognitive impairment, depression, anxiety, Type 2 diabetes and susceptibility to infectious disease, and is comparable to smoking up to 15 cigarettes per day.
Rebbetzin Chana Bracha Siegelbaum, a native of Denmark, is Founder and Director of Midreshet B’erot Bat Ayin shares a wonderful story. “Rabbi Moshe Leib Sassover used to tell his chassidim that he learned what it means to love a fellow Jew from two Russian peasants. Once he came to an inn, where two thoroughly drunk Russian peasants were sitting at a table, draining the last drops from a bottle of strong Ukrainian vodka. One of them, in a slurred drunken drawl yelled to his friend, “Igor! Do you love me?” Igor, somewhat surprised by the question answered, “Of course Ivan, of course I love you!” “No no,” insisted Ivan, “Do you really love me, really?!” Igor, now feeling a bit cornered assured him, “What do you think? I don’t love you? Of course, I love you. You’re my best friend Ivan!” “Oh yes, yes?” countered Ivan. “If you really loved me… then why don’t you know what hurts me and the pain I have in my heart?” Let’s step out of the loneliness of our own fear by trying to feel the pain of our friend.”
So, as we welcome Shabbat, take a breath fearlessly, and savor a new beginning. After all, with the plagues of battle, hostility, and antisemitism that we face and that stirs fear, think of Shabbat as a necessity for renewal. Let’s recognize that we are never alone, never isolated. He is always with us, and always there for us.
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Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun. He may be contacted via michael.mantell@sdjewishworld.com