Bo 5632 תרל”ב
במדרש כובד אבן כו’ וכעם אויל כו’.
The Medrash (Shmot Rabba 13:1)
Mishlei 27:3):
כֹּֽבֶד־אֶ֭בֶן וְנֵ֣טֶל הַח֑וֹל וְכַ֥עַס אֱ֝וִ֗יל כָּבֵ֥ד מִשְּׁנֵיהֶֽם׃
A stone has weight, sand is heavy, But a fool’s vexation outweighs them both.
אא”ז מו”ר ז”ל הגיד כי אחר גאולת מצרים נעשה מעשרה מאמרות עשרת הדברות באמצעות עשר מכות כו’.
The Chidushei Harim explained that after the redemption from Mitzrayim, the ten utterances מאמרות that HaShem created the world with, became the ten commandments דברות.
וההפרש שבין מאמר לדיבור. כי דיבור לשון מלכות והנהגה אשר יהי’ ניכר ומתגלה שכח פנימי וחיות הכל רק מעשרה מאמרות אשר לא תוכל הטבע להסתיר כחו ית’ ולא יאמר פרעה לי יאורי כו’.
The difference between a מאמר (utterance) and a דיבור (commandment) is that דיבור is an expression of kingship and leadership, where the inner energy of HaShem is clear. One can see clearly that everything in this world is all the energy of HaShem from His ten utterances creating the world, when nature does not cover up HaShem. And Paroh cannot say The river is mine and I made it.
וז”ש כעס אויל כבד. כי הבריאה אינו יגיעה לפניו. כי עשרה מאמרות הי’ רק יהי אור ויהי כו’. אבל בגאולת מצרים כמה עצות הי’. כי לברר חיות הש”י תוך הטבע. כבד יותר. כי ניתן הבחירה וכח לסט”א כמ”ש כי אני הכבדתי.
This is the meaning of “A fool’s vexation outweighs them”. For the creation of the world did not require effort on HaShem’s behalf, he said “let there be light ” and there was light. However in the redemption from Mitzrayim, HaShem needed to do many open miracles, this was ‘harder’ (so to speak) for HaShem to perform, for now He is combating the negative forces, as HaShem says “I have hardened Pharaoh’s heart. (As explained above the ‘difficulty’ for HaShem is when He gives life force to something at the very moment that that thing is opposing HaShem and He needs to be more hidden).
והעצה ע”י אמונה באמת לידע כי כח כל מיצר ומיצר ג”כ רק מאתו ית’. כמ”ש כי אני הכבדתי כו’. ועי”ז נתבטל המיצר. כי המכוון רק למען תספר כו’. שיהי’ אמונה מאירה בלב האדם. כי כן הי’ הבריאה לבוא לאמת ע”י אמונה.
The solution (for Bnei Yisrael to navigate all the negativity of the exile) is that one needs to know that even every difficulty is from HaShem. as it says “I have hardened his heart” and it is through this emuna that one is able to nullify the difficulty. For really the main intention of the exile is that “you should tell of my greatness”, meaning that one’s emuna shines bright in one’s heart. For that is this is the way of creation through emuna to come to emes.
(The whole intention of HaShem in creation is to be hidden, even in exile when He is more hidden; this is also part of His intention, and that is for one to grow in emuna, to have more and more clarity of awareness of HaShem in every single thing. This ultimately leads to emes.)
ובוודאי במכה א’ הי’ משלח את ישראל. רק היא הקושיא ג”כ במשנה בע”מ נברא כו’ ומה ת”ל כו’ להפרע מרשעים כו’.
Now HaShem could have definitely redeemed Bnei Yisrael with one plague (why were ten necessary?). This is also the question in the mishna (Avot 5:1) why did HaShem create the world in ten utterances He could have used just one? The Mishna answers to punish להפרע the evildoers that destroy the world that was made in ten utterances and to give extra reward to the tzadikim who fulfill the world that was created with ten utterances.
י”ל ג”כ לשון התגלות כמו פרוע. כי ע”י שהי’ נחלק לעשר בחינות שונות זה מזה. נמצא מזה הבחירה לאדם ג”כ. להיות עבודת האדם ליחד כל הבחי’ אליו ית’.
We can also explain that the word ‘to punish’ להפרע is connected to the word uncover as in פרוע (Shmos 32:35), (or as in פרעה). For when there are ten different channels there are more levels of free choice available (therefore when the evildoer chooses more incorrectly his shame becomes more revealed, Yet when the tzadik chooses correctly in all these levels then he is uplifting all these levels to HaShem.For that is the) mission of man to unify all the different levels to HaShem.
וכן התירוץ בפסוק למען שתי אותותי כו’ תספר באזני בנך. הוא לברר חיות התורה בכל המצרים והסתרות. כי וודאי כל מכה הי’ להסיר הסתר ומצור מיוחד מכחות סט”א שהי’ למצרים. ולברר מלכות שמים גם במקום ההוא.
So too HaShem said to Moshe that this way of exile is necessary “So that I can place all my signs on their hearts, and so you shall tell your children and grandchildren all I have done..in Mitzrayim..”. For that is the purpose of the exile, to clarify how the life force of the Torah is in all the straits and difficulties. For each plague was definitely to remove the hiddenness that the evil forces have placed in these places. And to clarify HaShem’s glory even in those hidden places.
ובש”ק נאמר זכר ליצ”מ ע”י שמעידין בנ”י בשבת כי כח מעשה בראשית ממנו ית’.
It is on Shabbos which to remember the exile of Mitzrayim, that through Bnei Yisrael testifying that all the energy of creation is only from HaShem.
ומאחר שכ’ מנוחה בשבת וינח כו’ הוא ג”כ ע”ז שנק’ יגיעה. כמ”ש במד’ במה אני ייגע כו’. שבש”ק ע”ה אימת שבת עליו. שאין כח לסט”א להגבי’ עצמה בש”ק.
SInce on Shabbos it says “He rested” this is the opposite of effort, for as it says in the Medrash above (HaShem says) “What is ‘difficult’ for Me, one who angers Me”. For on Shabbos even an ignoramus עם הארץ (Literally the nation of the land- hinting to one who is connected to the physical) is fearful of HaShem (and he won’t tell a lie on Shabbos), and the holy Shabbos day, for the negative forces don’t have strength on Shabbos to lift themselves up,
(therefore it is a day of rest for HaShem).
ויוכל כל א’ לעורר חיות הפנימיות של כל הבריאה. וש”ק נותן חיים על כל השבוע. כמ”ש מיני’ מתברכין כו’:
On Shabbos every person is able to awaken the inner life force of the creation, and (when doing so correctly) it is Shabbos that gives life to the following week (See Ohr HaChaim Bereishis 2:1) As it says from It (the Shabbos) everything else is blessed.
Yesod: The whole intention of HaShem in creation is to be hidden, even in exile when He is more hidden. This is also part of His intention, and that is for one to grow in emuna, to have more and more clarity of awareness of HaShem in every single thing. This ultimately leads to emes.
ובמדרש החדש הזה לכם אמר הקב”ה אין לכם חידוש אחר יותר מזה.
The Midrash (Shmot Rabba 15:1) “this month is yours (to sanctify)” You have no renewal חידוש more than this.
שבגאולת מצרים נתחדש כח מעשה בראשית שנתברר שהוא מחיות הש”י. וכשנתבטל הכל לשורש החיות. ממילא הוא בהתחדשות תדיר. כדכ’ מחדש בכל יום מ”ב.
For in the exile of Mitzrayim, the actions of creation of the world were renewed, for now it was clear that everything was HaShem’s doing. And when everything becomes nullified to its source, then there is an automatic renewal, (Because the source is something that is constantly flowing from HaShem). As it says (Shacharis tefila) “He renews in kindness the creation of the world every day.”
וזה שאומרים גאולת מצרים קודם ברכת ק”ש בכל יום שע”י יצ”מ נתברר התחדשות מ”ב.
This is why we mention the exile from Mitzrayim before the blessing of Krias Shema (above), because it is due to exile from Mitzrayim, that this renewal becomes clarified.
ותליא ג”כ בבני אדם לידע זאת. כמ”ש אין לכם חידוש אחר כו’. והיינו שקודם לכל מעשה ותנועה והרגשה. נקדים ידיעה זאת ראש חדשים כנ”ל:
It is also crucial for man to be aware of this (אין לכם it is in your hands), (it’s not just an occurrence rather it is a way of life). This is what the Medrash is referring to “You have no renewal greater than this”, teaching us that before every action and feeling we should preempt it with this knowledge of the new month, (how everything is constantly connected to the source of HaShem, and not disconnect from it, and chas veshalom think “it is my might and strength of my hand…”).
במדרש כי אני הכבדתי.
The Medrash (Shmot Rabba 13:2) HaShem hardened Pharaoh’s heart (and that was actually the cause of Bnei Yisrael being redeemed)
פי’ שהי’ עצה מהש”י להכביד לבו כדי שיסייע זה לגאול את ישראל. כמ”ש לולי כעס אויב כו’:
Meaning that this was an idea of HaShem to harden Pharaoh’s heart and therefore help the redemption. For Bnei Yisrael were not worthy of being redeemed, (It was for the sake of vengeance on Paroh that was a merit for their redemption). This is the meaning of the Medrash “If not for the anger of the enemy” (Hardening his heart, they could not be redeemed).
עד מתי מאנת לענות.
(Mosher confronted Paroh Shmot 10:3) “How long have refused to humble yourself before Me”
כי ה’ הכביד לבו.
HaShem had hardened Pharaoh’s heart ( it was not Paroh that was refusing of his own volition, why is Moshe chastising Paroh for refusing?)
אבל הי’ צריך להיות לו עכ”פ רצון להיות נכנע. והוא שמח עוד בחיזוק לבבו:
However Paroh needed to at least have a desire to be subservient to HaShem, yet Paroh was still happy with his hard heart (it is this therefore that he is punished for).
למען תהי’ תורת ה’ בפיך כו’.
וְהָיָה֩ לְךָ֨ לְא֜וֹת עַל־יָדְךָ֗ וּלְזִכָּרוֹן֙ בֵּ֣ין עֵינֶ֔יךָ לְמַ֗עַן תִּהְיֶ֛ה תּוֹרַ֥ת יְהוָ֖ה בְּפִ֑יךָ כִּ֚י בְּיָ֣ד חֲזָקָ֔ה הוֹצִֽאֲךָ֥ יְהֹוָ֖ה מִמִּצְרָֽיִם׃
“And this shall serve you as a sign on your hand and as a reminder on your forehead—in order that the Teaching of HaShem may be in your mouth—that with a mighty hand HaShem freed you from Egypt.
כי גאולת מצרים היא להיות הארת הקדושה גם תוך המיצר והסתר הטבעי.
The purpose of redemption from Mitzrayim, is (not to remove the difficulty, but) to bring light into the darkness and difficulty of nature.
וזה נק’ תורה שבע”פ. כי תורה שבכתב למעלה מהטבע.
This is called the ‘Oral Torah’, for the ‘Written Torah’ is above nature
והמשכת אור התורה בכל מעשה גשמיי ג”כ זה תורה שבע”פ שנתחדשו מתוך יגיעת העמלים בתורה לשמה.
However the drawing down of the Torah into every single physical action is also called Torah, this is the Oral Torah that is brought about through those that toil in the Torah for the sake of HaShem. (The Oral Torah is the Torah that explains the Written Torah, how it applies to our every action, how each of the 613 commandments manifest in daily living. It brings the word of HaShem into nature).
וז”ש שע”י יצ”מ יוכל להיות תורת ה’ בפיך דייקא.
This is the meaning of the pasuk above, that through the redemption from Mitzrayim, the Torah will be in our mouths. Specifically. (for it is referring to the oral Torah).
ושמרת את החוקה ג”כ כנ”ל כי להיות כל הנהגת המעשה ג”כ ע”י התורה היא כמו חוקה.
The continuation of the pasuk:
וְשָׁמַרְתָּ֛ אֶת־הַחֻקָּ֥ה הַזֹּ֖את לְמוֹעֲדָ֑הּ מִיָּמִ֖ים יָמִֽימָה׃
You shall keep this institution חוקה at its set time from year to year.
is also to be understood as above that it is when every action of a person is like a חוק, (a commandment that we don’t understand the reason of) for doing one’s actions in this world based on the Torah law is like a חוק
כי בתורה עצמה מובן כל דבר בטעמו שלמעלה בשורשה. אבל למטה בתוך הטבע היא חוקה.
For above in Heaven it is understood in all its essence, but here when we follow it in the very furthest places down below in nature it is so far from the essence that it is like a חוק
למועדה להיות נמשך המעשה אחר חיות הפנימיות
and the pasuk continues “at its set time”, (regarding the aspect of physical time, it too must draw on the energy from above time for it is) drawn after the inner life force (beyond nature).
כמ”ש בכל דרכיך דעהו.
As it says in all your ways, know Him (Mishlei 3:6) in every action that a person does, it should be connected and enacted according to the Torah.
וחוקה הזאת כמו זאת חוקת התורה:
The word חוקה as it says this is the חוק of the Torah. (The word חוק is connected to the word חקוק carved out, for a person should be so much a part of Torah that he is carved out from it and one with the Torah. [which comes from toiling tirelessly in the Torah] See Likutei Torah Chukas)
