Vayasev and Heseiba: The Circuitous Route of the Exodus Through the Lens of Psychotherapy

Last weeks Torah portion ends triumphantly, with the commencment of the Exodus. The euphoria carries over to this weeks opening, albeit haltingly, as the reality of this profound transition

sinks in. G-d leads the Jews out, but then, somewhat bizarrely, directs them to travel on the most circuitous zig—zagging route.

For me, reading this episode through the lens of Psychotherapy, lights it up with deep existential relevance. Moses, the therapist, begins by cracking open a radical new awareness of a higher power, or G-d— initiating a perspective other then hopelessness by introducing the radical possibility of an interested other that listens—healing is thus portrayed as being deeply tied to the knowledge that one is cared for. A voice, discovered only in conjunction with the shocking possibility of being heard.

Moses asks G-d for "signs" so that "they believe me." Wether it was the transformation of the staff into the serpent, or the ten plagues, these images are each unique symbols, mapping out pathways—that might bridge the gaps— that block the flow of critical information between our conscious and subconscious mind.

For Jung, images of a sea turned to blood became a symbol of his personal transformation, and the birth of analytical psychology.

The Exodus, as a healing archetype, highlights the sometimes violent suddenness of a break — "at midnight," from a traumatic past—which only in the aftermath of which, can the often arduous journey toward healing begin to gain traction.

That suddenness however, comes with the predictable setbacks of doubt, second guessing, and backsliding.

A good therapist would know how to offer the gentle reassurance— that this is only to be expected. A great therapist, would set up the journey in a way that highlights the upcoming struggles and incorporates them into the process.

"Vayasev Otam" lead them directly into the circuitous nature of it—from the get go. Doing so frequently can be an effective tool in fostering a mindset of compassion and tenderness—as opposed to self hatred, and judgement.

The Midrash Raba has a beautiful teaching that really drives this point

home. It points out that the Hebrew word "Vayasev," meaning, to detour—shares the same root as the word "Hesayba" meaning, to recline—the word used on Passover to describe the quasi ritualistic act of reclining, a potent symbol of freedom—during the Passover Seder.

This dance, encompassing all the drama that takes place between our healed and unhealed selves is reminiscent of the "Benoni" —the central tragi—heroic figure of the Tanya, who while resigned to perpetually struggling for spiritual mastery, has the capacity, through deep prayerful mindfulness, to meditatively experience regular moments of pure mind body alignment.

May the labyrinthian complexities of our Vayasev detours—be softened with the self compassion

of our capacity, to periodically let go with trust— and practice Hesayba vulnerability, by reclining into the safety of the Vayay—Save healing power of the universe.

Shabbat Shalom,

Much Love,

Rabbi Yossi