Bo 5786

Shalom Evrocha, it's Thursday you're in Dallas. L'chodesh Shevat Hey Parshas Bo 5782. Welcome to the weekly shear of Zera Shimshon. Let's learn together b'ezras Hashem Yisbarach a beautiful piece here in Zera Shimshon Os Yud. The pasuk says Lo Sosiru Mimenu Ad Boiker. There's a law in the Torah that the angels that told Moshe Rabbeinu would tell Klal Yisrael when they're eating Korban Pesach, make sure that they don't leave over any part of the Korban Pesach till the morning that it should not become nosar. Says the Medrash. K'shem Aniy Mashiach in the Shammah b'chorim Mitzrayim like I'm not leaving over even one b'chorim Mitzrayim, kan lo sosiru mimenu ad boiker. You too shouldn't leave over any part of the Korban Pesach. You shouldn't be nichshal in the issur of nosar and that will cause that every single b'chorim Mitzrayim will die. Moshel l'melech. And the Medrash continues with a moshel that a king said to his sons, "Heyu yodei'a im she'yidandin anan b'fashes umachayav." "Today I am going to kill people. I'm going to judge people to send them to their deaths." Said this king. But he told his children, his beloved ones, "Hakrivu li doron. You bring me gifts. She'yintalu l'veima she'avei Eloheichem. You make sure that you bring me a gift today because today is a dangerous day in my office. I am giving people death penalties. So you should do something positive. Bring me a matanah and that will spare you from death." Kach says the Eibishter. Amar Kadosh Baruchu, "B'einam b'fashes she'einam mis'aseik. Tonight tonight that I'm killing all the firstborn in Mitzrayim, hamakah b'rosh kol b'chorei Mitzrayim, make sure that you should do a mitzvah tonight and I will have rachmanus on you." Zera Shimshon two questions. First of all l'chayei the mitzvah of not causing nosar to happen, eating the Korban Pesach, is too late. The b'chorim died at chatzos. And they were zocheh in that because they ate the Korban Pesach till the morning. How does this add up? If it would have said it's the eating Korban Pesach or preparing the Korban Pesach, the dam Pesach, dam milah, that would make sense. But we talk about eating it the whole night. How does that work? And secondly, the question is why takah did the Eibishter choose this mitzvah of eating Korban Pesach to protect Klal Yisrael from this g'zeiras maves that was apparent in the whole of Mitzrayim? Says the Zera Shimshon a davar and a davar yesh l'aynah. Yesh l'aynah. The Medrash says in the Yalkut, there's a stirah in two psukim. When exactly did makas b'choros transpire? One pasuk says, "B'yom hakosi kol b'chor." Makas b'choros happened during the day. And the other pasuk says, "Vayehi bachatzos halailah vaHashem hikah kol b'chor." Hikah kol b'chorei Hashem killed the firstborn by chatzos halailah. How do you reconcile this contradiction? Here it says, "B'yom hakosi." And here it says, "Vayehi bachatzos halailah vaHashem hikah kol b'chor." Says the Medrash that Hashem hit them at chatzos halailah but they didn't die on the spot. Vay'hi m'farf'rim kol halailah. They were hovering to life and death the entire night and they died when daybreak came. As the pasuk says, when they came to complain and it said, "Kilonu masnu." The pasuk says they said, "Kilonu meisim." Not we are we are dead, we are going to die. And that's why Paroh was afraid he's also going to die because people didn't die at chatzos. They died in the morning. And our dad a nifka d'geirah tzu shtel zu this from Zalman Auerbach. He says we say in Ma'ariv every single night and in Shacharis every single day about the greatness of makas b'choros. But if you pay attention, you'll notice a fundamental difference between the nusach that we use at Ma'ariv and the nusach we use at Shacharis. At Ma'ariv in V'emunah Kol Bo'ei we say we thank the Eibishter what he did for us. Hamakah b'evrasai kol b'chorei Mitzrayim. The Eibishter hit kol b'chorei Mitzrayim vayoitzei es am Yisrael mitocham. That's what we say at Ma'ariv. At Shacharis we say a different nusach. Kol b'choreihem harogta u'v'chol chai Yisrael ga'alta. You killed the b'chorim and the chorei [snorts] Yisrael were redeemed. Notice the difference. At Ma'ariv we say "Hamakah b'evrasai." And by Shacharis we say "Harogta." As gezoght from Zalman Auerbach, this is exactly the teretz with this Medrash. At night, that's the mincha kol bo'ei, the b'chorim didn't die. They were hit. B'choreihem harogta b'choreihem hikah. He hit the b'chorim. That's why we say "Hamakah b'evrasai kol b'chorei Mitzrayim." But at Shacharis, that's when they died, so we say "Kol b'choreihem harogta." A nifka d'geirah. Says the Zera Shimshon, that's the understanding why Hashem said we have to have a z'chus the entire night. It's not enough to have the dam Pesach, dam milah that you prepared Erev Pesach in the afternoon because now the b'chorei Mitzrayim are being m'farf'rim. They're hovering to life and death. We have to do something to get them to die and to get their sickness to cause them to have the misah that they deserve. Therefore therefore we needed this z'chus of eating the Korban Pesach. That's the first part of the Zera Shimshon. Says the Zera Shimshon the second part. Why did the Eibishter choose this mitzvah eating Korban Pesach in order to save the b'chorim? Zera Shimshon, really we could ask a question. We have a klal of ein kategar na'aseh sanegor. We don't use something that can be a kitrug that should be a merit. Here it was the seh that Klal Yisrael worshipped in Mitzrayim. Klal Yisrael did avodah zarah. The Mekatreg says, "Halalu ovdei avodah zarah. Halalu ovdei avodah zarah." If so, the question is asked, "How do you use the same seh? The same sheep that they worshipped, use that for a z'chus?" Says the Chidushei Zera Shimshon, that's the answer. The Eibishter wanted to show that that kitrug that the Mekatreg comes and says Klal Yisrael are unworthy because Klal Yisrael sinned is not true. Because their sin wasn't done wholeheartedly. They didn't do it out of their free choice. They did it because they were forced. It wasn't their ratzon. It wasn't their decision to do avodah zarah. It's because of the influence of the Mitzrim. And he brings the famous Rambam. And the Rambam tells us the reason why we can force a person to give a gett even though the pasuk says a gett has to be given l'ratzono, because yes, the Yid actually wants. V'ach anami Yisrael hu rotzeh simli es Yisrael v'einam mon'im l'Kadosh Baruchu. The nekudah p'nimis in a Yid always wants to Hashem's ratzon. So Hashem chose let the eating of the seh itself. Let that be the z'chus that they will be zocheh to cause the makah b'evrasai kol b'chorei Mitzrayim, kol b'choreihem harogta. And this will demonstrate that retroactively the whole aveirah of avodah zarah in Mitzrayim wasn't really aveirah, wasn't really a cheit. And that is what Hashem is doing. And that's why he said, "Mishchu u'kchu la'chem." Take the tzon and let's use that. Because this is a proof and a demonstration that Klal Yisrael never sinned at all. A Yid doesn't sin. A Yid has a nekudah p'nimis. A Yid has a cheilek that he is that is pure, that is absolute. And that is the message of this mitzvah Korban Pesach b'Mitzrayim. Keep eating that tzon and that will prove that you are pure and you are absolute and you deserve to be redeemed. We are different than the Mitzrim. A Yid is cheilek. A Yid is tahor. Z'chusai agadol b'Kadosh Yagdil Aleinu v'al kol Yisrael. A good Shabbos.