Transcript
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We have a pirkei avot that says 10
miracles God did for us in Egypt and 10
at the sea.
And 10 plagues
uh God brought to the Egyptians and 10
at the sea, right? We had 10 miracles
for the Jewish people, 10 plagues
for the Egyptians. Now, what are the
miracles for the Jewish people in Egypt?
Whatever happened,
right? To the Egyptians
didn't happen to the Jewish people. If
they were drinking an Egyptian was
drinking a cup of uh water, it turned to
blood. For the Jew, the miracle was it
was water.
The Egyptian came and took the cup of
water,
started to drink the water, it turns to
blood. For the Jew,
it's water, right? 10 miracles at the
sea for the Jewish people and 10 plagues
for the Egyptians at the sea. Now,
why 10?
Why didn't have to be more or less?
I'll give you two simple answers. One
answer
is that there was 10 damages made to the
layers of the world
and God had to clean up these layers so
we can go back
to be in a clean state. That's one
aspect, right?
Second aspect is that Maharal says when
we apportion,
God apportions in 10. You see the number
1 2 3 4 5 6 always goes up. And then
when it gets to 10,
it restarts again. When you portion
things, it's 10. We see the pattern. 10
commandments, 10 generations from Adam
to Noah, from Noah 10 generations until
Abraham. You see the pattern of turn 10
everywhere, right? I can go into it even
more.
Right, but the the question that I want
to talk to you about today, this is a
million-dollar question. We are obsessed
about leaving Egypt, leaving Mitzrayim.
We mention it
everywhere, every day.
We mention it in the morning prayer, at
night prayer, Shema Yisrael. In the
Torah when it mentions tzitzit, mentions
leaving Egypt. In the laws of ribbit
business, it mentions, "Oh, don't give
don't take interest, right? Why? Because
you were in Egypt." We are obsessed. In
kiddush Shabbat, when you're saying the
blessing for kiddush, we have to mention
leaving Egypt. Even on Yom Kippur when
our fasting on Shabbat and we don't
mention we don't have a kiddush to
mention leaving Egypt, we mention it in
the prayer. We have to mention leaving
Egypt. We're obsessed.
Ramban says
something amazing.
Everything is a miracle,
right? And Hashem is present. It's not a
watchman theory. Hashem created the
world and he's gone. No, Hashem is
present. Hashgacha Elohim is here. He's
here. He's involved. And everything is a
mirror miracle. You can see it in the
letters. Hateva, the nature, is the same
gematria as Elohim, 86. What seems in
your eyes as natural,
Ramban says, "No, everything is a
miracle."
Right? And that's how you know how you
know God is active in the world.
Where do we see that in the Torah? When
the Jewish people left Mitzrayim, they
went through the sea.
Hashem opened the sea, right? Moshe hits
the sea, the sea is open, and they leave
the sea.
And once they left the sea, Hashem hits
the water again for the water to come
back. Now, the hachamim, the sages ask
Rabbi Wolbe brings this, "Why did Moshe
have to hit the sea back? If it's
natural for the sea to be in like a sea,
the water should automatically go back."
He says, "No."
Even the water is going back to be
natural like a sea,
he need to make an effort. Cuz that
that's also is a miracle. Everything is
a miracle. Ramban comes to tell us
everything is a miracle. And that's why
we talk about peh sach, the mouth is
talking about all the miracles of
leaving Egypt, right?
That's Ramban. Simple. Everything is a
miracle. You see it in the Hebrew
letters. By the way, the word hateva is
not in the Torah. It's a coin by the
sages.
It doesn't exist. If it's not in the
Torah, means it's not reality.
Everything is a miracle. ROSH
comes and says leaving Egypt is proof of
God's existence.
All the miracles we saw in in Egypt,
it's enough of a proof
to tell you that there is a God. Now,
then what was Har Sinai? If leaving in
the Egypt we saw enough proof that there
is a God, right?
Har Sinai was what? Rabbi Akiva Eiger
brings uh Rabbi Moshe Shapiro says Har
Sinai was the
quality of the proof. He just makes the
proof a little bit more quality, but the
proof is there. In In Egypt we saw
enough miracles that there is a God. And
you have to in entrench that in your
genes in the beginning of the night of
Pesach because that's where the genes
are being set.
The genes are in the beginning when the
nation is born, when the baby is being
created, the genes are being set at the
beginning, right?
Comes Maharal and emphasizes the idea of
beginning. Bereshit bara Elohim
wasn't an exact beginning. Two reasons.
One, because the Jewish people Jewish
nation wasn't born.
Second, the Egyptians damaged the layers
of the world. They damaged the layers
and the through the 10 plagues we
cleaned up the mess.
And now the world is being reborn with a
final touch of the Jewish people. As we
mentioned, the beginning has all the
purity. The genes are being set. What
happens at Pesach night?
You take that all the year with you. The
energy, the way of thinking, right?
That's why you want to be at a table
that they're going to really talk about
something deep, something great, right?
You want to take that time and invest
that in something
that has the beginning in the purity
that you want, right?
Any questions on this? Anything
bothering you? Something?
Maharal comes and gives another opinion.
He talked about slavery, right?
Leaving slavery, right? What does that
really mean? Right? Slave has nothing of
his own. If you have a million bucks in
your bank account as a slave, whose is
it? The owner, the master. It's not
yours, right?
When we left Egypt, it gives us an
opportunity to build something for
ourselves.
Halacha says if a slave had 10 kids, 10
children
as a slave,
when he leaves,
the children are not his. And he has to
do the mitzvah peru urvu again.
He had 10 kids. They're not his. Slave
has nothing of his own. When Hashem
brought us out of Mitzrayim, he wanted
us to have to build something for us,
not just in the physical sense,
but in a spiritual sense, to build
something for you, right? Slave has
nothing of his own, right?
Good. Now, I mentioned this a few weeks
ago. I don't know if you guys were here,
but I'll mention it again.
Why didn't 80% of the Jews did not leave
Egypt? Rabbi Akiva Eiger says this very
beautifully. He says,
"They saw the miracles, it affected them
a week, two days. The whole Egypt thing
was a one year, you know that.
Maybe three weeks. They were shocked,
but that fades away. You know, you go to
amazing lecture, blows your mind away,
you're inspired.
Wow, after two weeks the inspiration is
gone,
right?
The idea is they didn't start to act.
They didn't start putting that in their
heart.
It has to be in the heart. We're not
looking for a robot, right? We want the
actions because the actions takes that
into your heart. When you have a
schedule that you get up in the morning
and put on the feeling in your prayer at
set time with a minyan and you have a
time to learn, that those actions
inserts that into your heart. Your heart
is not the same heart anymore. That's
what it says, we go according to the
actions, they affect the heart, right?
Those people in Egypt that didn't make
it, it wasn't in their heart. It was all
external. It wasn't be internal.
That's the main reason. Meaning four out
of five Jews
didn't make it out of
Egypt. And you know what's interesting?
Moshe Rabbeinu didn't pray for them.
Moshe Rabbeinu prayed for the 3 million
that did chet ha'egel, right? The golden
calf and Hashem wanted to destroy the
Jewish nation after we were born. He
said, "I'll give you a new nation."
Moshe Rabbeinu said, "No way, Jose. If
you do it, I'm out."
For 3 million he prayed for it, for 12
million he didn't pray for. Why? Because
they have to make the decision to change
the heart. They have to make an
executive decision that I want something
more. I don't want to
go beyond. And not only that,
you mentioned doing they didn't do the
mitzvah. Hashem gave them the mitzvah to
do because the actions inserted into
their heart. So, you have a point there
because they didn't start acting. It
didn't go into their heart. If they'd
start acting at the mitzvah of korban
Pesach,
it would have been a likelihood that it
would have inserted their heart and they
would have come out with the Jewish
people,
right? The actions are key. Without the
actions, the heart is empty. That's what
That's the concept that people say, "My
heart is good. I don't need to do
anything, right? I have a good heart.
Why do I need to do all this stuff for?"
No, that's That's That doesn't make
sense. It doesn't go with with
principle. The heart follows the action.
Right? Leaving Egypt is an opportunity
that we can have on the night of Seder
where we cannot have it any other night.
Right? That's where you can insert into
your heart. Okay, let's stop here.
