Translated by Boruch Merkur
When a Jew cries out “enough with exile!” the Evil Inclination approaches him and argues: What are you screaming about? The Jewish people have demanded that before, but to no avail; the exile continued. Why is it that you think that you will be any different and succeed in securing your demands?!
The Baal Shem Tov teaches that we must learn from everything a lesson in the service of G-d. If this is true even of mundane things, certainly this is true of a concept in the Torah. What lesson can be learned then from the Torah relating how [after years of hardship] “Yaakov wished to settle in tranquility”? And what can be learned from the [similar] proposition of the Jewish people to forgo the “great fortune” [G-d had promised them] so long as they simply leave exile?
The lesson is as follows.
When a Jew cries out “enough with exile!” the Evil Inclination, the Cunning One, approaches him and argues: What are you screaming about? The Jewish people have demanded that before, crying out about leaving exile when they were still in Egypt, but to no avail; the exile continued (in order that they should receive the “great fortune” they were promised). Similarly, “Yaakov wished to settle in tranquility,” yet he too did not achieve the serenity he had sought. Why is it that you think that you will be any different and succeed in securing your demands?!
In fact, the Evil Inclination continues to argue, by crying out you may further incite [judgment from On High], causing a reaction reminiscent of what happened to Yaakov as a result of his request to settle in tranquility: “the anguish of Yosef sprang upon him.” It is better for you to remain silent and not cry out, lest you anger the Alm-ghty (G-d forbid)!
It is for this reason, we tell the Evil Inclination, that the Torah does not suffice with relating the response to the demand of the Jewish people in Egypt but it also relates the demand itself (that they were willing to forgo the “great fortune” so long as they would simply get out of exile). Since this part of the story is recorded in the Torah – “Torah,” which means “teaching” – the demand itself is meant to teach us a lesson, as follows.
Just as the Jewish people of that time cried out “enough with exile!” – that they were willing to forgo the “great fortune” in order to simply get out of exile – so too, the Jewish people of today must cry out that their desire is to finally get out of exile.
Although your ancestor (in Egypt) allowed himself to be persuaded that for the sake of a “great fortune” it is worthwhile to remain in exile, do not permit yourself to be persuaded now, because certainly the Jewish people have since then received the “great fortune” through their service of G-d in the time of exile.
It is for this reason that, throughout all the days of the week, Jews cry out, “for we hope for Your salvation all day,” and on Shabbos and Yom Tov they pray, “may our eyes behold Your return to Tziyon with mercy.” These words are said as part of the Shmoneh Esrei prayer, when standing “like a servant before his master,” indicating that this is indeed meant truthfully and in earnest, asking to behold with our physical eyes “Your return to Tziyon with mercy.”
Obviously these words can be interpreted in a manner that is more sublime, referring to the spiritual “Tziyon.” That is, the soul is called “Tziyon” (a sign or symbol), which amounts to the acknowledgement that “I am just a sign [representing G-dliness].” And this is, no doubt, a truthful interpretation. However, were we to only interpret these words according to their esoteric connotations, ignoring the simple interpretation – the meaning of the words would then be lacking! That is not the case, however, when first interpreting according to the simple meaning. For once the primary interpretation is defined, deeper dimensions of meaning can always be added thereafter.
The simple meaning must first be determined. In our case this means that every single day and several times a day we ask to behold “Your return to Tziyon with mercy.” In fact, it is for this purpose that physical eyes were created; it is then that they achieve perfection. That is, specifically when one’s vision is devoted towards the ultimate purpose of seeing “Your return to Tziyon with mercy”!
It is written in Midrash T’hillim – and cited in the commentary of Radak, Shvilei HaLeket, Rokeiach, among others – that a Jew must demand the true and complete redemption, demanding that the redemption should finally arrive! Indeed, the Chida writes that hope and yearning for the redemption, actually brings about the redemption!
This then is the lesson we learn from the story the Torah tells about the Jews in Egypt proclaiming that they are prepared to forgo the “great fortune” so long as they leave exile, as well the lesson we learn from the fact that “Yaakov wished to settle in tranquility”:
The Evil Inclination, the Cunning One, attempts to employ the story of the Jews in Egypt for his diabolical schemes. It emphasizes that the main thing is the answer (to the demand of the Jewish people) – that for the sake of a “great fortune” it is worthwhile to remain in exile. Similarly regarding Yaakov, the Evil Inclination points out that in actuality his request was rejected. Instead, “the anguish of Yosef sprang upon him.” However, a Jew learns not only from the answer but also from the demand itself (which is also part of “Torah, which means ‘teaching’”) – that we must cry out “enough with exile!” and to request to finally “settle in tranquility”!
And once we have learned a lesson from the demand, then it is also possible to learn a lesson from the response – that the Jewish people were to remain in exile in Egypt for additional time in order to receive the “great fortune.” The lesson is that after going out of Egypt, the promise of the Alm-ghty (for which reason they were further delayed in exile) – “thereafter they shall go out with a great fortune” – has already been fulfilled. And the service of the Jewish people throughout all the years of exile has been added to that. Therefore, there is no reason for the Jewish people to remain in exile any longer!
Accordingly we can understand why the Torah relates this. For at first glance the question can be asked: Why does the Torah bother to tell us the demand of the Jewish people and then the response of the Alm-ghty? Had the Torah not related this demand, the Evil Inclination would not have had the opportunity to argue that it is not necessary to demand an end to the exile in our times since it anyway will not help, as the case was in Biblical times.
The explanation, however, is self-evident. Were the Torah not to include this question and answer, the Evil Inclination would pose the question, and answer it, in order to disturb a Jew and deter him from crying out “enough with exile!” Thus, the Torah records this exchange in order to nullify from the outset the argument of the Evil Inclination, in order that the correct response would immediately be known, Namely, that a Jew would not stop crying “enough with exile” for even a moment!
And this is the lesson also with regard to Yaakov:
Just as “Yaakov wished to settle in tranquility,” so do the Jewish people of today need to ask to finally be granted serenity. However, the Jewish people learn from the story to ask for tranquility not only as a created being understands the term, a creature of this world – “Yaakov wished” – but in a manner that is unqualified “settling in tranquility ,” referring to the “settling” of the Alm-ghty (insofar as “settling” is a word in G-d’s Torah). True “settling in tranquility,” the way G-d Himself understands the words! And at the same time, “settling” in the simple sense, “settling in tranquility” the way the Jewish people appreciate it, as souls in bodies in this physical world.
Those things that transpire in the meanwhile – that “the anguish of Yosef sprang upon him” – are no more than a preparation to arrive at true tranquility. Of course, at this point we have already fulfilled our obligation in these matters, suffering in anguish, etc., and the time has finally come for there to be the true “settling in tranquility.” […]
And in the literal sense, the true and complete redemption through Moshiach Tzidkeinu, when there will be the settled serenity in the true and simple sense of being settled in this physical world, speedily in our days, and literally in our time.
(From the address of Shabbos Parshas VaYeishev 5746, bilti muga)