Shemos 5786: SHOVAVIM: Mitzrayim Must Precede Sinai

Welcome to Niva Shman all para for paras shimos and the beginning of the the time of the year that is known as chauvin chauvin is a time of year that awakens us to return to hashem in a very important way that I'd like to discuss and is becoming more and more well known as in a time before mashiach's time there's an overlap of the kaduca there's an overlap of the sanctity that emerges from different communities and different paths of the service of hashem And so the idea of chauvinim has taken a greater route across large portions of kalisrael where it was not perhaps known 50 or 100 years ago. Chauvin or the pario shamosim for which the rebba dedicated many many of his drushas at this time of year and indeed in addition to the seven volumes of shalom in the red sperm that we know about there are many white small volumes of paperback and one of them is dedicated specifically to shove. Now in the beginning of a piece that the Reb calls that I took you out of there is a very important lesson for all of us as we begin the book of the of the Torah that the Ramban refers to as the book of gullis and gula of which we could refer to perhaps as when we've lowered ourselves when we're distant and when we become very very great and so the Reb describes something that we all know that chauvin is this time that even though someone is involved in transgressions, particularly transgressions that are involved in the sensual realm. There still is a call to his redemption. And here the Reb speaks out something that he says in many places. I like to explore this. We all know that usually or perhaps we could even say always, the circumstances that happen to us are they are because of our sins. The Rambam says in the laws of Tanos, although the Reb does not mention it here in this piece, it's important to mention. And the Rambam says that when a a Yid sees bad things happen, he cannot be cruel and say, "Oh, things happen to happen." But he has to understand that it is our actions that cause things to happen. And the rebon is giving us this challenge to call us towards Chuva. And we can explain that in terms of what we say because of our sins, we have been exiled from our land. Now although that's true today we cannot say that about golit and this is what the rebba says in many places was declared already in the time ofu it was he was told that your children will go to a land that isn't theirs and they'll be afflicted and they'll leave there with great with great uh wealth and so it cannot be because of our sins. So what was the cause of mit? The cause of was that in order for Kalisrael to be the Ahan, the chosen people. In order for us, each and every one of us, to live up to our potential, Clal Israel had to go through the Kurabarzo. The difficulty of a crucible of a purification process that made them become those who could seek the Torah. Now what that means is they had to overcome the zoo of Mitan. They had to overcome the Zema of Mitim. Mitraim is the land that in the paras that we just learned about particularly in the episode of Asia's motif we see that Mitam is the land that is completely dedicated to sensual perversion but not Israel Yoseph is the one who overcame that he's the one who stood for the sanctity of brisma and therefore he told all the mit that they too should undergo brism even though as the says in parates it would seem not to make too much sense He wasn't trying to convert them but rather he was teaching them that to become the kinds of people that would have the braha of the parnasa and mikates and here we can say to become the kinds of people who could approach hari we have to overcome the temptations of pigama the temptations of that which would otherwise defile our covenant with hashem to live up to the sanctity of a Jew that lives with kaduca in the realm of the physical And so Klas was not sent into Mitzim because of their punishments. Kalas was sent into Mitzim to exemplify first of all to live through in their time but then to exemplify forever that in order to become one who is roi who is appropriate to receive the Torah and get that as the rash of Weineberg used to call it to to in the words of Kazal of course to get that that that fabulous and delicious connection to that's possible through Torah the first experience one has to have is tahara is purity from the impurities and the temptations of life. And so came out of and then they could get the Torah. The Reb says something amazing. We all have the same it says that that say I am your God who took you out of you could say so many in this. Why is it not commanded to us to believe? Why is it a statement? Because it's so fundamental. It's so foundational. It's our anthem. Why does it say hashemlo your god and in singular? Because it's speaking to every one of us. And because it's not that I am hem, but I'm your god. We're in a relationship. But the biggest everyone asks is that I took you out of. Why doesn't it say that I created the world? If we were going to describe what it means to be a god, we would not automatically think that the the that the should be described as the one who took us out of we would think creation speaking to mankind watching over mankind all the things that he does. So what many are offered including the relation but the here says that says because that's how you became to come to it that is absolute that in order for to be ara he has to do everything that he can to be someone who is purified from the elements of mit and here the rebb says something very challenging but let's say it anyway Really my purpose in sharing this is that we all use this time of chauvin the awareness the cla become more aware not only to work on the things that we've been talking about for a long time in the of uh shalias or in in in the in the in the realm of of family purity but even in the real stuff about improving ourselves let's use our let's use these weeks to do it. So the Reb here says something challenging. He says how can somebody what is the way to purify ourselves? Says amuna first of all working on amuna knowledge of second is shayan to be afraid and the rebba speaks pretty sincerely about that and the name of earlier rebas and the and so on about how they would evoke a certain fear a topic that we don't always like to talk about. But the third element as the Reb says [snorts] is to have a life agenda as he says not when we are tempted but have a life agenda of reducing our connection to gashmas. So that's the rebates how to how to become somebody who's always leaving mit belief in Hashem fear of the consequences of what of what will happen as well as a sense of awe but also to always be in the agenda of the spiritual and not in the agenda of the physical. We could go on and on and on, but Seramos opens up reminding us that we are the people who came out of Mitzim. Reminding every individual that I am Hashem, your God, and I took you out of Mitz. I am the one who takes you out of Mits in every generation. And we awaken ourselves to this time of redemption. Redemption from the spiritual decay that has happened to us. A cleansing that's possible. something that every one of us can do each one on our level to reach higher and higher and be someone who can be someone who left mit and receives the Torah again and again. Let's use this par these parios to grow. Let's ask our Rebi and our friends how can I grow? Let's be mabits. Bring together more people to grow in this area and utilize this time for the most that we can to be a hashem to be roy for the title of to be people who left mit and people who receive the Torah. Have a great chabas.