Vaeira 5786: Shabbos Takes Us Out of Mitzrayim

Shabas really is the remedy for all of the difficulties of mit. Let's try to explain this. Welcome to Shalom and Paras on all para. The Reb brings two midrash that are both in paramos as we analyze paras. The first medish says that when Mosher Rabenu went out and he saw their difficulties, he saw their difficulties. The medish inosaba explains that the meaning of this is that he saw that they were suffering from the lack of shabas. So he went to parro and he said to parro if a person has a slave and he works him seven days a week then the slave will die you really should give him time off and parro says do what you think is right and Mosher Rabenu gave them shabas and this was the beginning of their redemption. But later on in the end of paros the puss says strengthen or make the work heavier on them. This is the end of the para last week when there was more obligation more difficulty because they had to now collect their own straw. And it says let them not be involved in these lies as they're saying that is that that they that they want to go out of mit. And on this the measure says that Mosher that parro said to him you know what the issue is these people have time off because it was known that Clazrael had migillos they had scrolls that told them about the redemption and when do they have time to look at these scrolls they had time on Shabas because on Shabas they had time off so parro said they have time on Shabas to look at these false predictions of their redemption get rid of the Shabas and not only that but the the median says that Israel's only niggl is shabas in the emerit of shabas that's how the gula that's how the redemption took place so we have three sources that com that connect shabas to guas one that said that it was that which they had the time off that mo asked for them that began their to get out of one that when parro said that I see they want to leave he said then get rid of their shabas and the third the basic articulation of a statute that cla Israel is only redeemed because of the Shabas. So what is the connection between Shabas and Mit? The Reb says that in all cases the of anything, the redemption of anything is found in the depth of its gullus. So what was the depth of the gullis of Mits and here the Reb goes into very deep ideas that one would have to look carefully into these ideas. And and the title here is that's the piece we're talking about which is quite lengthy here. Here the rabbi talks about an idea that the Arizal speaks of that the the problem that led to the gay was a pagam a uh a deficiency in amuna and kadusha a deficiency in das in the clarity of mind that one has to have in order to not only serve hashem properly but also to sacrifice desires and to properly serve hashem in spite of the fact that I can admit I want to do something that's inappropriate I can still say no I know cl clearly that is that that he is watching me and that his way is the proper way and kadusha belief or knowledge of hashem and living a life of sanctity are intermingled in fact when au is told that we're going to go to mit [clears throat] he's told that the that we will go to and the language of the is that you're that you're zer which literally means seed will be a g will be a a stranger in that land and and the and the the the say that the problem will be in zar it will be in your offspring it will be in that those pagum those those deficiencies that happen because of a lack of discipline in the sensual realm and this of course is very wrapped up in show this time of year that we were working on the correction of these elements but the bottom line is that the ultimate salvation from mit will be because of overcoming these pagum and these deficiencies. So parro is the opposite of this. Pyro is the one who says I don't know Hashem. And in another piece of par we've spoken before about a very deep idea that the makos correspond to this. Pyro says I don't know hem. And every one of the makos before each of the sections of says or lean again and again he says the language of you will know. You see, you'll see through my makos that I'm in control below. That's I'm in control on the plane of the land. That's and I'm in control above the land and in all of the land that's in each and every one of those things you have the the standoff between and saying you will know you will know. So you see and the events of the makos come into the idea that there is knowledge there is you will know and that is why shabas corresponds to because shabas ultimately is the space in which a yid knows by the way we can feel this practically we can feel as our own sense that on shabas the yahara is is diminished it's the yoma masa it's the day of the soul on shabas the yahara really like we say in our own local place here that in the battle between the body and the soul the body has homefield advantage in this world but on shabas and yontiff now the soul and a shama has homefield advantage that's the delicious beauty of the three-day yontiff even though we must admit that it can be difficult especially for the balabust has to put on so much effort to make a three-day but nevertheless it's such a advantage we've wrestled back the power of our Yates to over our Yates doesn't solve all problems but it changes the balance a little bit because the Shabas is the day of the soul and Shabas is the day of Yadura it's the day that we know Shabas is also the day of Kadusha because put kadusha into the world and we become more resolved to doing what is right I'll just mention by the way incidentally that perhaps some of those who are listening to can learn the hakdama the preface in the there describes very deeply the centrality of shabas and it's it's it's not for the weak of heart he really speaks about how vital to the mission of a Jew Shabas is at the highest level but returning to the Reb says that shabas is the opposite of gish mit and therefore if git at the heart of it is a lack of ya and a lack of kaduca and The makos are to incorporate that idea that incorporate that knowledge and to lead to a life of kadusha and as we've talked about before the rabb writes in paras brings the the the says that that it's actually the says that commanded us to put the blood on the doorpost as we were leaving mit he put he commanded us to do that because the blood on the doorpost was the blood of the carb pes which is amuna yadia And it is the blood of the of the brisma of that night that is kaduca. So the ye is supposed to live a life of amuna and kadusha and shabas is amuna and kadusha. Shabas is that knowledge that restores us to knowing what is right and doing what is right. And therefore shabas is the antidote. Shabas is the in every generation. Shabas is the from my own personal mitz that closes me in and traps me in the temptations of the of the temptations that can be perhaps um exemplified by the temptation of as potif. And so every one of us has to strengthen our shabas in order to live a life that is proper and real. And shabas means not to increase the food intake that is just about the pleasure of my stomach, but to increase the beauty of the shabas, the commitments of the shabas, the kadoo of the shabas, the shme of the shabas, all of those things in order for myself to redeem myself from with this antidote that gave us and infused into our lives. May it be Hashem's will that we tap into the kaducas of Shabas and through this we redeem ourselves from whatever mit we have. We live up to this time of year that carries so much potential to be a trueem. Have a great shabas.