Bo תרל”א 5631
תרל”א
זכר של בני חנוך חיים שיחי’
אא”ז מו”ר זצלה”ה הגיד כי מה שהי’ צורך לעשר מכות. להסיר הקליפה והסתר מעשרה מאמרות לעשותן עשרת הדברות עכ”ד ז”ל.
The Chidushei Harm explained that the reason for the Ten Plagues, were in order to remove the shell and hiddenness of the ten utterances (of creation) and convert them into the Ten Commandments.
פי’ כי בעולם הזה נסתר זה שעיקר חיות הכל רק אותיות התורה המאמרים שנבראו ע”י.
The explanation is that in this world the source of life of everything is the Torah and the words of HaShem that created everything. (See Tanya Sha’ar Hayichud Ve’emuna Chapter 1, explains that it is the very words that HaShem uttered in creation and their numerical form and deviations that are the actual existence of the word. For example the sky רקיע is actually those 4 letters, and if the letters would stop existing the sky would not exist.)
וז”ש שנותנין שכר לצדיקים המקיימים העולם שנברא בע”מ. פי’ שהם יודעין ודבקין בשורש חיות הנעלם שע”י הע”מ.
This is the meaning (of the Mishna in Avot 5:1. the Mishna asks why did HaShem create the world in Ten utterances, He could have said just one utterance? The Mishna answers) it is in order to give reward to Tzadikim for giving the world existence that was created in Ten Utterances. The explanation is that it is the tzadikim that are the ones that realise the and are connected to HaShem’s hiddenness, (they are aware that everything in this world is really an illusion and they connect to the truth behind it) which is the Ten utterances.
וע”י כל מכה הסיר הסתר מאמר א’. ונעשין עשרת הדברות.
Now through each plague (where HaShem revealed Himself more and more) He removed the hiddenness of creation, each plague fro each utterance, and that led to the (ultimate revelation) of the ten Commandments עשרת הדברות
פי’ דיבור לשון הנהגה. כמ”ש דבר א’ לדור. וכמ”ש בזוה”ק פי’ ודברת בם בשבתך כו’ בלכתך כו’. שמנהיג כל מעשיו עפ”י דברי הש”י ואחדותו ואהבתו שיהיו כל מעשיו לש”ש ע”ש פ’ ואתחנן.
The meaning of דיבור the ( עשרת הדברות as opposed to מאמר an utterance) is that the word Dibur is a direct leadership. As is written “One leader דבר per generation (Sanhedrin 8a). Or as the Zohar explains on the pasuk in Shma ודברת בם You shall speak them (The words of Torah) , when you sleep…when you awaken. This means that all of one’s actions are enacted through the words of Torah (according to the Torah law), and through out of the oneness and love of HaShem that one does everything for the sake of Heaven. (Here we see the word דיבור as a directive).
וזה פי’ בדברו מעריב ערבים. בחי’ מלכות שמים להיות כבוד שמו גם בתוך העירוב וההסתר ע”י אמונה [כמ”ש אמת ואמונה ערבית כמ”ש במ”א].
With this we can understand the (evening tefila) “…with his words דברו he makes evening”. This teaches us that the glory of Heaven can also be in the darkness. (With the element of דיבור – doing everything according to HaShem’s directive, one can reach clarity even in the evening -the darkness of life), this is done (only) with emuna. [As explained in the evening tefila we say emes ve emunah for it is in the evening (when there is darkness, lack of clarity) that we need emuna.
ובשעת הגלות נסתר האמת. וז”ש זוה”ק וארא שבחי’ הדיבור הי’ בגלות. וז”ש מרע”ה ואני ערל כו’ לא איש דברים כו’. ובשעת קבלת התורה נתגלה בחי’ הדיבור כמ”ש וידבר אלקים כו’ ע”ש בזוה”ק. [וז”ש במדרש דברים משזכה לתורה אלה הדברים כו’ ע”ש].
Now in exile the truth was hidden (therefore we need emuna in exile). In the Zohar it says that the דיבור was in exile, and that is why Moshe Said I am not man of words דברים (for that element of clarity that is expressed in the word דיבור was hidden). It was only when we received the Torah that this aspect (of clarity) דיבור was revealed. As it says (at the giving of the Torah) וידבר אלקים.
[Therefore the Medrash says when Moshe received the Torah he said אלה הדברים These are the הדברים]ובמד’ כובד אבן כו’ שאין בריאת שמים וארץ יגיעה לפניו ית’ במה אני ייגע במי שמכעיס לפני כו’.
(on the pasuk (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.)
The Medrash says (Shmot Rabba 13:1) that there was no difficulty for HaShem in creating the world, however the evil doers are the ones that make HaShem expend effort by angering Him.
פי’ היגיעה רק מה שנסתר בעוה”ז. ושנמצא מי שיאמר כחי ועוצם ידי כו’. וכן פרעה לי יאורי כו’.
The explanation is that the ‘effort’ of HaShem is when He has to be more hidden in this world (because of the evil actions of the sinners. When they sin, HaShem nevertheless sustains them at that very moment, where they make HaShem even more hidden and create more darkness, as opposed to the tzadikim who create more light, by revealing HaShem in the darkness.) We find this effort on HaShem’s behalf when a person says “My own power and the might of my hand have made me” (Devarim 8:17) or as Paroh said “It is my river and I created it ”. (For HaShem having to sustain them in this situation and allow Himself to be more hidden requires ‘effort’)
ויש ללמוד מזה כי בשבת קודש שנק’ מנוחה. הכתיב מנוחה לעצמו מי שכ’ בו לא ייעף כו’. הפי’ שבש”ק נגלה זה שהכל מחיות הש”י. כמ”ש ע”ה אימת שבת עליו.
Therefore we can learn from the above thaton Shabbos Kodesh which is called a day of rest, and how can it be a day of rest for HaShem who does not tire? Rather the explanation is that since on Shabbos everything is revealed that it all gets its existence from HaShem, (therefore it is a day of rest for the clarity is the opposite of the darkness of the evil doers which requires effort). Just as we see that on Shabbos even an ignoramus has fear of Shabbos and acts differently.
[ולכך בש”ק מעידין בנ”י שהש”י ברא העולם. כמ”ש מי שאומר ויכלו נעשה שותף כו’ שידיעה זו יותר מנוחה כנ”ל]: [It is therefore on Shabbos that Bnei Yisrael testify that HaShem created the world, as it says that one who says ויכלו on Friday night becomes a partner with HaShem in the creation of the world. Through being aware of (HaShem’s absoluteness and energy) it brings about more rest. as above.]Yesod: Dibur is hanhaga, as opposed to ma’amar hiddenness. The Dibur was in exile, Moshe said ‘lo ish devarim’ as opposed to after the Torah was given when he said ‘eleh ha devarim’.
The reshaim cause HaShem ‘effort’ for He sustains them even when they are going against Him. This is ‘difficult’ for HaShem (for He wants to give of Himself to us!). Whereas the opposite causes HaShem menucha, as we see on Shabbos when there is more of a revelation of Him.
במדרש ע”פ כי אני הכבדתי כו’.
The Medrash says (Shmot Rabbah 13:1) (on the pasuk 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.
מפרש כי הש”י הכביד לב פרעה כדי שיהי’ סיוע לגאול את ישראל. שלא היו ראוין. והי’ זה עצה להכביד לבו. וכעס אויל כבד כו’.
The Medrash explains that really Bnei Yisrael were not worthy of being saved from Mitzrayim, it was only because of Pharaoh’s haughtiness that he would say HaShem could not save them, that HaShem did save us. This teaches us that it was actually the hardening of Pharaoh’s heart and refusing to allow Bnei Yisrael to leave Mitzrayim, that was what helped us to be redeemed. This is how “the vexation of the fool outweighs them both”. (it was when Paroh angered HaShem by being extra hash on Bnei Yisrael that HaShem avenged them on Paroh).
וזה ללמוד לכל א’ מישראל שלא יפול לבבו בראותו ההסתר. כי הכל לטובה.
This reaches each and every Jew, that whenever one encounters confusion, one should not lose heart, because really everything is for the best.
[כמ”ש ואני כמעט נטיו רגלי כו’ אך בחלקות כו’ וכ’ ומחשבותיך אלינו]. [As David Says in Tehillim 73: As for me my feet almost strayed…you surround them with flattery…And in tehillim 40: You have done many things…Your thoughts for us are many”]וז”ש בא אל פרעה כי גם ההסתר עצמו סיוע לטובה כי אני הכבדתי כו’:
Therefore HaShem commanded Moshe had to “come to Paroh for I have hardened his heart…, so that I can display My signs among them” for it was that hiddenness that was actually for their benefit.
Yesod: Anytime one encounters darkness and confusion, one needs to be aware that really it is all for one’s best. Just as in Mitzrayim, Bnei Yisrael were not worthy of being redeemed and it was only due to Pharaoh’s hardening of his heart that angered HaShem, to avenge Bnei Yisrael, and causing our redemption.
במדרש אדם ובהמה כו’ ובן שמונת ימים ימול. שיראה פני מטרונא תחילה כו’.
The Medrash (Vayikra Rabbah 27:10) Just as a baby can only have his bris on the eighth day so too an animal can only be brought as a korban on its eighth day. This is compared to a king who came to visit a town, and said whoever wants to see me, must first be seen by the queen (so too before a baby can have a bris milah he must go experience the Shabbos – the queen).
דכ’ תן חלק לשבעה וגם לשמונה במד’ [תזריע וקהלת] לשבעה ז’ ימי בראשית. לשמונה ח’ ימי מילה.
The pasuk in Kohelet “Distribute portions to Seven and to Eight” the Medrash explains Seven is the seven days of creation and Eight it the Eighth day of mila.
פי’ שמילה היא בחי’ שמונה למעלה מן הטבע.
The explanation is that the idea of mila, the number eight, is above nature. (The number seven expresses nature – as in the seven days of creation.
ויכולין לבוא לזה ע”י בחי’ שבת להביא קדושת ש”ק גם בימי המעשה.
However we are able to reach the level (of Eight – above nature) through the Shabbos. By bringing the holiness of Shabbo into the days of the week. (Shabbos is the bridge which gets us from nature to above nature, as it has both elements in it).
וזה חלק לשבעה כי שבת מעין עוה”ב. ובכללותן יכולין לבוא לבחי’ שמיני ג”כ:
This is the meaning of a “portion to Seven” (for it is part seven- this world and also) part of Olam Haba. And it is through the combination of al the seven days (bringing Shabbos into the days of the week*) that one can reach the aspect of eight as well.
החודש הזה לכם. ענין זה לגאולת מצרים. כי בגלות נחסר זה ההתחדשות. כמ”ש בפ’ ויקם מלך חדש ע”ש.
The (first mitzvah in the Torah of sanctifying) The new month (Rosh Chodesh), is connected to the story of the redemption from Mitzrayim, because when Bnei Yisrael were in exile, they lost this idea of renewal. As we explained above (Shmot TRLA 2) “A new king (Paroh) arose”. (It was due to Bnei Yisrael’s lack of renewal that Paroh was able to Hijack that energy).
ובשעת הגאולה דהיינו שנתברר שהכל חיות הש”י. ומזה בא התחדשות.
It was only when Bnei Yisrael were redeemed that the clarity of HaShem’s life force was revealed, and this caused the renewal.
כי חיותו ית’ יש בו התחדשות תמיד כמ”ש מחדש בכל יום תמיד. ופי’ תמיד בכל יום. רק מי ששוכח והוא תוך הטבע כ’ אין כל חדש כו’. אבל מי שנדבק בפנימיות חיות הש”י יש בו תמיד התחדשות.
This is because the life force of HaShem is constantly renewed, as it says “He renews His world in goodness every day constantly”. The idea of תמיד is every day (constant). However for one who forgets about HaShem and gets stuck in seeing everything as natural, “There is nothing new under the sun” (When a person is “under the sun” – nature, then there is nothing new). However whoever is connected to the pnimius, the internal energy of HaShem always has renewal. (for he is attached to the source of the constant flow of energy)
וז”ש החודש הזה לכם. שיכול כל א’ מישראל לעורר התחדשות זה ע”י אמונה שמברר בלבו שהכל מהש”י.
This is the meaning of the pasuk “This month is yours”. For every Jew is able to awaken this newness, though emuna, by clarifying for himself how everything comes from HaShem (he is connecting himself to the source and therefore is in a state of newness).
וזה ההפרש בין שבת לר”ח. ששבת מעין עוה”ב קביעא וקיימא שאין הסתר. כמ”ש מתעברין מינה. ור”ח הוא להאיר ההתחדשות גם בימות החול.
This is the difference between Shabbos and Rosh Chodesh , for Shabbos is a taste of the world to come, something that is set, where there is no hiddenness. As it says (Zohar 2:135b) “everything is fearful of it”. Whereas Rosh Chodesh is the idea of bringing light of renewal even during the days of the week
וזה תלוי בישראל כמ”ש לאל גומר עלי כו’.
This is dependent on Bnei Yisrael. As it says “For the G-d who completes for me” (tehillim 57:3)
וז”ש רש”י ז”ל ובמד’ שנתקשה מרע”ה עד שהראה לו כזה ראה וקדש כו’. והלא לא נדבר אלא ביום כו’ עם חשיכה כו’.
This is what Rash and the Medrash are referring to, that Moshe had difficulty when the new month was and HaShem showed him the moon and said this is how it is when you sanctify it. Rashi asks how could HaShem show Moshe the moon while he was prophesying, He only spoke to Moshe in the daytime? Rashi answers that it was at dusk where the moon is visible but still day.
כי בחי’ מרע”ה הוא אספקלריא דנהרא בחי’ שבת. וזה ישמח משה כו’. אבל בחי’ חודש בדרך אמונה כנ”ל. והראהו עם חשיכה בין השמשות. וכ’ הזה להודיעהו כי ה’ ושמו אחד. ולפעמים צריך להיות דרך אמונה לעורר התחדשות כנ”ל:
(The reason for this combination between night and day is because) the concept of Moshe was the (level of absolute clarity of prophecy) אספקלריא דנהרא, which is the clarity of Shabbos (as explained above), however the new moon (is something celebrated even during the days of the week in times of darkness) which is the aspect of emuna. as above. Therefore HaShem showed Moshe the new month at dusk (when it was light and dark), to show him that HaShem is One and His name is one (both the clarity and the lack thereof are both manifestations of HaShem.)
(When one is in the state of lack of clarity) this is when one needs emuna to awaken the sense of renewal. as above.
Yesod: Shabbos is a taste of the world to come, on the level of clarity, whereas Rosh Chodesh can be even during the week. For the avoda of Rosh Chodesh is emuna, for times of darkness.
