Following this illuminating path, we will now establish a fascinating relationship between parshas Masei and the weeks of Bein HaMetzarim during which we yearn for the future geulah from all the galuyos. We will refer to the Magen Avraham (O.C. 428, 8): It is written in the Tzror HaMor (Masei) that the 42 journeys in parshas Masei should not be interrupted, because they correspond to the name of 42. In other words, it is not appropriate to stop in the middle of the reading of the 42 journeys to call another person up to the Torah.
The source for this association is found in the Arizal’s Likutei Torah: "הנה נזכר בכאן מ"ב מסעות, והוא שישראל יצאו ממצרים בכח שם מ"ב"—behold, 42 journeys are mentioned here, indicating that Yisrael departed Mitzrayim by means of the “shem mem-Beis.” Furthermore, the Arizal asserts that HKB”H employed the “shem mem-Beis” to strike Pharaoh a powerful, decisive blow. The Agra D’Kallah writes that this name is alluded to by the words "אלה מסעי בני ישראל"; since the first letters of the words מ'סעי ב'ני are מ"ב. They are referring to the holy name of forty-two letters, which we mention every day in the Shacharis service, during the korbanos, in the tefilah of "אנא בכח". This prayer is attributed to the divine Tanna Rabbi Nechuniah ben Hakanah and is based on 42 letters, divided into seven separate names—each containing six letters.
Now, we have a fundamental principle (Ta’anis 9a) that there is nothing that is not alluded to in the Torah. Thus, we can suggest a wonderful remez for the Arizal’s assertion that HKB”H struck Pharaoh a forceful blow with the “shem mem-Beis” in the passuk (Shemos 9, 15): "כי עתה שלחתי את ידי ואך אותך ואת עמך בדבר ותכחד מן הארץ"—for now I could have sent My hand and stricken you and your people with the pestilence and you would have been wiped out of the land. The gematria of this entire passuk as it is written equals 7,701. This is the precise gematria of the “shem mem-Beis”: אב"ג-ית"ץ, קר"ע-שט"ן, נג"ד-יכ"ש, בט"ר-צת"ג, חק"ב-טנ"ע, יג"ל-פז"ק, שק"ו-צי"ת.
The Divine Tanna Rashbi Teaches that the “Shem Mem-Beis” Went Down with Yaakov Avinu to Mitzrayim
Proceeding along this sublime path, we will now clarify the Arizal’s assertion that Yisrael’s exodus from Mitzrayim was facilitated by the “shem mem-Beis” of Ana B’Koach. In the Zohar hakadosh (Shemos 4b), the divine Tanna Rabbi Shimon bar Yochai presents a remez from the text at the beginning of galus Mitzrayim that the holy Shechinah went down to Mitzrayim with Yaakov Avinu with the “shem mem-Beis.” The passuk reads (ibid. 1, 1): "ואלה שמות בני ישראל הבאים מצרימה את יעקב איש וביתו באו"—and these are the names of the Children of Yisrael who came to Mitzrayim; with Yaakov, each man and his household came. In the gloss of Rabeinu Chaim Vital (1), he explains that the gematria of ואל"ה is 42; thus, the passuk alludes to the fact that 42—the “shem mem-Beis”—came to Mitzrayim with Yaakov.
Let us combine these two bits of information. The holy Shechinah descended with Yaakov Avinu to Mitzrayim in the form of the 42-letter name; this is alluded to in the first passuk related to galus Mitzrayim. They also exited Mitzrayim with this name by travelling 42 journeys through the midbar prior to entering Eretz Yisrael; this is alluded to in the first passuk of parshas Masei by the words מ'סעי ב'ני, whose first letters are מ"ב (42).
Let us interpret the promise HKB”H made to Yaakov Avinu when He instructed him to go down to Mitzrayim in this light (Bereishis 46, 3): " אל תירא מרדה מצרימה כי לגוי גדול אשימך שם, אנכי ארד עמך מצרימה ואנכי אעלך גם עלה ויוסף ישית ידו על עיניך"—do not be afraid of descending to Mitzrayim, for I will make you into a great nation there. I shall descend with you to Mitzrayim, and I shall also surely bring you up; and Yosef will place his hand on your eyes. HKB”H hinted to Yaakov that He would accompany him down to Mitzrayim with the “shem mem-Beis,” watch over the people of Yisrael during that galus, and liberate them from Mitzrayim with the “shem mem-Beis.”
Yosef HaTzaddik Withstood His Yetzer with the “Shem Mem-Beis” which His Father Yaakov Had Taught Him
Continuing on this sacred journey, we will now explain what HKB”H added to His promise to Yaakov: “And Yosef will place his hand on your eyes.” The Midrash teaches us (V.R. 32, 5): Yosef went down to Mitzrayim and guarded himself against immorality and, in his merit, Yisrael guarded themselves against immorality. Rabbi Chiya bar Abba said: The guarding against immoral behavior was itself sufficient to warrant Yisrael being redeemed on its account. In other words, Yosef HaTzaddik paved the way for all of Yisrael to refrain from immorality and maintain their kedushah during their time in Mitzrayim; and in that merit, they were redeemed.
The Sifsei Kohen (Bereishis 39, 3), one of the young disciples of the Arizal teaches us a tremendous chiddush. The success of Yosef HaTzaddik in Mitzrayim was attributable to the “shem mem-Beis,” which he had learned from his father. He bases this on a remez in the passuk (ibid. 39, 3): "וירא אדוניו כי ה' אתו וכל אשר הוא עושה ה' מצליח בידו"—his master saw that Hashem was with him, and all that he would do Hashem would make it succeed through his hand. The first letters of the words מ'צליח ב'ידו are “mem-Beis.” He finds a similar remez in another passuk further on (ibid. 23): "אין שר בית הסוהר רואה את כל מאומה בידו באשר ה' אתו ואשר הוא עושה ה' מצליח"—the prison warden did not scrutinize anything that was in his custody, because Hashem was with him; and whatever he would do Hashem would make successful. Here, too, the first letters of the words מ'אומה ב'ידו are “mem-Beis.”
Additionally, the Sifsei Kohen (ibid. 7) teaches us another important chiddush: The “shem mem-Beis” is capable of overcoming all the forces of the “sitra achra”—the forces of evil. In fact, because he was equipped with this name, Yosef was able to withstand his yetzer in Mitzrayim; Yaakov had taught him this name, before he was sold. Yosef was also afforded protection against the “ayin hara”; this protection was rescinded when he began curling his hair—i.e., he became haughty. Hence, he also needed help to overcome his yetzer, since he was suddenly vulnerable to the advances of his master’s wife.
This additional help was provided by the image of his father Yaakov. As we are taught in the Gemara (Sotah 36b): "באותה שעה באתה דיוקנו של אביו ונראתה לו בחלון"—at that moment, the visage of his father came and appeared to him in the window. We can propose the following: Apparently, when Yosef began displaying signs of haughtiness, he forgot the powerful “shem mem-Beis.” Hence, HKB”H came to his rescue by having the image of Yaakov appear to him in the window; his memory was refreshed enabling him to withstand his yetzer by employing the power of the “shem mem-Beis.”
Hashem has provided me with an amazing insight. There is a remez to the “shem mem-Beis” in the passuk where Yosef refuses the advances of his master’s wife (ibid. 39, 8): "וימאן ויאמר אל אשת אדניו הן אדני לא ידע אתי מה בבית וכל אשר יש לו נתן בידי"—he refused; he said to his master’s wife, “Look, my master does not know anything that is with me in the house, and all that he has, he placed in my custody. The gematria of this entire passuk as written in the Torah is exactly equal to the “name of 42 letters”: אב"ג-ית"ץ, קר"ע-שט"ן, נג"ד-יכ"ש, בט"ר-צת"ג, חק"ב-טנ"ע, יג"ל-פז"ק, שק"ו-צי"ת.
We have now achieved a better understanding of the Arizal’s assertion that the exodus of Yisrael from Mitzrayim was facilitated by the “shem mem-Beis.” We have learned that Yisrael merited being liberated, because they refrained from sexual immorality. They did so, because they followed in the footsteps of Yosef HaTzaddik. Yosef maintained his kedushah in Mitzrayim with the help of the “shem mem-Beis” that he was taught by his father Yaakov. Therefore, Yisrael merited exiting Mitzrayim by having HKB”H strike the Egyptians a mighty blow with the “shem mem-Beis.”
This illuminates for us the remark HKB”H made to Yaakov Avinu: “Do not be afraid of descending to Mitzrayim, for I will make you into a great nation there. I shall descend with you to Mitzrayim (as the “shem mem-Beis”), and I shall also surely bring you up (with 42 journeys based on the “shem mem-Beis”); and Yosef will place his hand on your eyes. Since Yosef’s ability to maintain his kedushah in Mitzrayim is attributable to the power of the “shem mem-Beis” that you, Yaakov Avinu, taught him, he will be the one to place his hand over your eyes. Through him, you will see how the “shem mem-Beis” actually has the auspicious capacity to protect Yisrael—especially after Yosef HaTzaddik already paved the way for them.
The Future Geulah Will Also Be with the “Shem Mem-Beis”
We have now reached the final leg of this enlightening journey—understanding the amazing connection between parshas Masei and the future geulah. Let us introduce the fascinating insight of the Tzror HaMor (Masei), which should provide us with tremendous moral support in our emunah and bitachon in Hashem throughout the galuyos, in anticipation of the future geulah, which will also involve the “shem mem-Beis”:
Our Rabbis of blessed memory said that 42 journeys were recorded here as an allusion to the sacred name of ...
