שיחת חיזוק (5) בטלפון (פרשת וארא, איך מגיעים לאמונה אמיתית) בתכנית TorahMates

0:01which means that he is not happy with the leadership of the Borei Olam. And the Borei Olam is like that. Even the lot (goral) is the same. Exactly. Exactly. The lot (goral), which we don't understand, says that he is not happy with the leadership of the Borei Olam. And the fact that he is not happy with the leadership of the Borei Olam. 100%. 100%. And that's also part of what we learn in this week's parsha. And, b'ezrat Hashem, we'll do it and succeed. And we'll see a few things in the parsha that really, exactly what you're saying, that's what we learn in the first pasuk of the parsha. In the parsha of Va'era. After everything that happened last week. And Moshe Rabbeinu came to the people of Israel; he thought he was going to redeem them, but the problem is that everything is in Hashem's hands, everything is in His time. So HaKadosh Baruch Hu, the time had not yet come. So when he came to them, Pharaoh said, "Who is it in the name of God that I should hear him?" So...

1:08Instead of releasing the people of Israel like Moshe thought, in his humility, that he thought, okay, I'll come, and that's it, that's Hashem. What are you laughing at? I'm telling you that Hashem, Hashem told me two things, to release the people of Israel. What, are you playing games here? But, unfortunately... The Yetzer Hara must be in everything. And also, really, Pharaoh, even in the beginning, even when G-d took the choice, it was not directly on the spot. It was later. After, it seems to me, five or six makot. But in the beginning, he said, who is Hashem in general? And then Moshe Rabbeinu came to HaKadosh Baruch Hu in תלונות (complaints) and he asked Him, "Why did you do this?" And Moshe said to Hashem, "Why are you blaming this people? Why did you leave me? Why did you send me? Why are you doing them evil? Why did you send me to tell them all of this evil? I didn't want to go in any case. We argued for a week about all of this."

2:13and in the end you said that I have to go, and I went, and instead of at least touching me and releasing them, it's not only that Pharaoh didn't release them, but their situation became much worse. And now they can't even answer me, they can't hear me, they don't have, like, all the faith they had, went. So the first verse of the parashat Va'eira, It says, "And God spoke to Moses, and He said to him, I am the Lord." So the first thing, if you pay attention, is that every time in the Torah that the Holy One speaks to Moses, it is written, "And God spoke to Moses, saying, speak to the children of Israel," and so on. Here, it says, "And God spoke to him." Yes, Yud Keh Vav Keh is Rachamim.

3:39And Elohim is law. So here, in our parasha, what I know is the only time in the entire Torah that it's written like this. Every time it's written that God speaks to Moses, it says Yud Keh Vav Keh. Here it says Elohim. So the Chazal, Rashi, explains it. He says that... Really, HaKadosh Baruch Hu reproved Moses. And the first thing He said to him, before He said to him that, like, And when I showed Myself, like, as if somehow He revealed Himself to Avraham, Yitzchak, and Yaakov, your fathers, they... Just discovered Myself in the name of El Shaddai. Not the name that I discovered Myself to you, which is Yud Keh Vav Keh. They didn't know Me. So, like, I discovered Myself to them in the name of, like, Nissim. El Shaddai is when G-d makes Nissim. So, like, I didn't discover Myself to them in the same way that I discovered Myself to you, and you're still wondering about that?

5:08So what does this mean? Now we see at the beginning of the parasha, he says, and He says to him, I am the Lord. Now it is clear that when I and you speak, you know that I and you speak. When we speak with your wife, you know that we speak with your wife. It is clear that if the Holy One speaks with us, we know when He speaks with us, especially when He speaks with Moshe Rabbeinu in such a clear way. So why does the Holy One really remind him, not only here, but how many times in the whole Torah, He says, "I am the Lord"? In the whole parasha, every time there is one of the verses, He says the same sentence, "I am the Lord." And in the rest of the Tanakh, you see it all the time, especially when you see it in the Ten Commandments. When He says, "I will take you with Me," So why do you always remind us of Your name? So in the matter of respecting your father and your mother, the explanation here is that He tells you that you have to respect your parents.

6:30ואתה תסכם מזה גם בחיים פה וגם בעולם הבא, אבל תדע לך שאני ה'. מה זאת אומרת שאני ה'? תדע לך שאתה חייב לכבד את ההורים שלך כל עוד שהם לא הולכים נגדי. Yes, exactly. Yes, at the end of the verse it says, "I am the Lord." Why? The thing here is that it tells you that as long as your parents... they tell you to do things that are the will of Hashem, you have to honor them. But if your parents, chas v'chalilah, tell you to desecrate Shabbat, or to commit a sin, you will know that I am Hashem, and you are forbidden to listen to your parents. There is no honor for them when they go against Hashem. There is no such thing. You will know that I come before your parents. Do you understand?

7:48Yes, and after that it's also written, "Ani Hashem." Yes, most of the time, yes, that's the verse. Yes. Here, let's see, the sentence here is part of a text. Parashat Yitro says, so here, the second time you say it, it reminds me of this verse, but the main thing here is that it reminds him of his name, that he gives him everything he has. The land that the Holy One, blessed be He, gives him. How many times does it start? How many times...

9:04Yes, yes, I remember, but I don't remember where. But... do you have an answer or are you asking me? Oh, then give me an answer. Tell me the answer. What I know is that when you take your father and your mother, you want the boy to take his mother. If the mother is with him, the father is not with him all the time. So he has respect for the mother more than the father. So that's why you can take your father and your mother. Yes, also in the Rambam's writings,

10:05In the letter that the Rambam wrote to his son, that's what he says. He says that you have to listen to your mother, yes. So a child has to listen to his mother. But the main thing is that what I'm trying to bring here is that the Holy Spirit mentions His name. once, and once again, and once again, and once again, and once again, we will see this throughout the parasha, he always says, I am Hashem, I am Hashem, I am Hashem. So, if we go, for example, to verse 7:5, it tells you, In the hand of Egypt, because I am Hashem, give me my hand over Egypt. And I took the children of Israel out of them. Okay, fine, they will know, okay. And then they say again. In a few more verses here. As you can see, during the parasha, he mentions his name several times. Now, if it is possible to say, okay, he says it to Pharaoh because Pharaoh said, "Who is the name that I will hear from him?" In my words, of course. But, like, who is the name that I will hear from him?

11:25So, okay, so the guy reminds him, okay, that's My name, and now you know. That's one explanation. But it doesn't explain why it's written in the first verse of the parasha, "And God spoke to Moses and said to him, 'I am the Lord.'" Okay, I know, You talked to me in the synagogue, and we've already talked a few times, and it's not like the Holy One, blessed be He, will come into a person, and then this person, as the Christians say, this person will say that he is God. Because the Holy One, blessed be He, is speaking to you from heaven, you know that He is speaking to you. So why does He really remind you of this Name? So Rashi here says that when G-d says, I am G-d, He says several things. And this is really the main thing of faith. He says, first of all, when He says, I am G-d, He says, you can trust me. I don't change my mind. I don't forget. I don't once say this and once say something else, like politicians. They promise you something in the elections and do something else after you've already voted for them, after you've already been stuck with them for four years. I'm not like that. I say something; it's forever.

12:45It's eternal. It will never change. I'm telling you that the mitzvah is to honor the parents; it will always be like that. Even if you are a non-Jewish person, a Jewish person, he is obliged to honor his parents. Because it's part of the logic. Even if it's not from the seven mitzvot of the children of Noah, it's part of the thing that is logical. So the Holy One, Blessed be He, tells us that whenever I tell you something, It never changes. It doesn't change as the Reformists think, or the Christians think, or the Muslims think, or the whole world, even Jewish people who think they are Orthodox, but things have changed. It doesn't change. Everything remains the same. What I said remains the same. This is the first thing. The second thing that Rashi explains here is that when he says, I am the Lord, you should know that you can not only open to me, but to open to the matter that there is a reward and a punishment. There is blessing and curse. It comes together. There is no such thing as just blessing and there is no such thing as just curse. It comes together. So you know when you are happy that every action and action that you do, either it will be a reward or it will be a punishment.

14:01And this is the bottom line: that a person who wants to be connected to Hashem, and he wants to reach the state of yirat Shamayim, he must believe in it. He must believe in it because this is one of the things that we need to remember every day. A person must believe that there is reward and must believe that there is punishment. Why? Because if I don't have a reward or I don't have a punishment, then I really don't have a purpose. If I just act and I say to myself, no, if I wear tzitzit or not, it's the same thing. If I eat kosher or not eat kosher, it's the same thing. If I keep Shabbat or not keep Shabbat, it's the same thing. There's no punishment. No, all the Jews, like the famous Mishnah, who say that every Jew has a part in the next world, so it's written in the Siddur, in the prayer on Shabbat, The problem is that most of the Jews don't know that during the same Mishnah, which seems to me to be in Masechet Sanhedrin in Gemara, it's...

15:03He says, yes, there is a continuation. He says, and these do not have a part in the next world, and he says the whole list of who does not have a part in the next world. But most people who do not learn Gemara think that every Jew has a part in the next world, and unfortunately, there are also people who call themselves rabbis, who learn Torah, in the form that every Jew has a part in the next world. What kind of exaggeration is this? What kind of exaggeration is this? No, now there are two... There is a part of the soul that is eternal because it is part of HaKadosh Baruch Hu. When it is written in the parashat Bereshit that He put His soul into the first man, He really took a part of Himself, as it may be, and put it into the first man. But there is a part that... Yes, there is an eternal part inside the man. There is an eternal part inside the man.

16:16No, but it's not the whole soul. There's a part. A part that is G-d. A part of G-d Himself that came to the first person that was divided into 600,000 and so on and so on. No, this part, this part returns to its source, returns to HaKadosh Baruch Hu. But the part that has a reward and has a punishment, if it doesn't have a part in the next world, then unfortunately this part's situation is not good. It doesn't go to the good place. Yes. No, no, but the next world that we are talking about, the next world that is famous, is the good world. That there is no end to the good. That all the good of all generations cannot, do not, compare to one hour of a righteous Jew in this world. This is the next world that is famous, that people are talking about when they are aiming for the next world. The next world that you are talking about, which is like Gehenom.

17:22We don't really call it the next world; we call it Gehenom, even though it is part of the world of truth. It has seven levels. Each one is worse than the other. Each one of them is clearly bad. But the seventh, the seventh level, one does not come out of it. So the first, second, third, fourth, fifth, and sixth levels are each worse than the one before, but they have an end. They have an end. But the seventh has no end. It is not finished. Even when this world is destroyed, it will continue. What will continue in the seventh? This Gehenom. But in any case, the first, second, third, fourth, fifth, and sixth levels are each worse than the one before, but they have an end. They have an end. But the seventh has no end. It is not finished. Even when this world is destroyed, it will continue. What will continue in the seventh? This Gehinnom. The matter of the world of truth, a person must know that he has the possibility to do good, to do bad, to get a reward, to get a punishment. If he acts like that, then he has a purpose in life.

18:39The matter of the world of truth, a person must know that he has the possibility to do good, to do bad, to get a reward, to get a punishment. If he acts like that, then he has a purpose in life. If he doesn't act like that, then he has no purpose in life. Why? Because a person can say to himself, "I am all the same, so why should I keep the commandments? Why should I do the will of Hashem? For what? If I and Moshe Rabbeinu are in the same place, in any case, then for what should I do the commandments?" And in our generation, it doesn't seem to me that there is someone, or at least not many people, who really do everything they do 100% out of love. 100% from the past. There has to be yirat Shamayim. Like we talked about last week, that there has to be yirat Shamayim. Before you get to the ahavat Hashem, you have to have yirat Hashem. But not yirah as if it's some kind of monster under the bed of a small child. Yirah that everything has a law and a judgment. So if a person gets to the point that he knows that everything he does, he has to pay the bill,

19:56then he will be more careful when he takes every step. But if a person is not careful and does not care, then he goes to the restaurant, and the owner of the house comes to him, and he says to him, "What do you want?" He says to him, "Bring me everything. I do not care. Bring me everything you have. Everything you have in the restaurant, bring me everything. I do not care." So the owner of the house, what will the owner of the house say to him? "You will care when you know what the bill is at the end." What is the difference? So after he tells him, "Listen, this steak is $50, this steak is $40, this steak is $70, this steak is $30," and he sees all the prices, all the prices of everything and everything, then he thinks, he uses a little bit of wisdom, he says, "No, no, you know what, I didn't know that the bill would be $3,000, $4,000. Leave, leave, give me one steak, with maybe some drink, some potatoes on the side, $40, and shalom."

20:56that's it. Do you understand? When a person knows that there is something to rely on, that there is a reward for everything, there is a G-d and Dayan, then he can act in a different way. And this is really the source of also protecting the situation that we have in the Land of Israel, but it also helps us in the matter of faith. Why? Because when a person comes to a very difficult situation, and he has one of the blessings that Hashem sent him, He sent him a message, as you said at the beginning of the conversation. So if a person doesn't believe that HaKadosh Baruch Hu controls everything in the world, then he can get to a situation where he really gets upset, gets depressed, and he thinks that HaKadosh Baruch Hu forgot about him. Like Iyov. Yes, but it's like Iyov. Iyov was a great tzaddik. He was a prophet, but he thought that HaKadosh Baruch Hu, maybe HaKadosh Baruch Hu made a mistake. Instead of being an oyev (enemy), he is an ohav (friend). Because the letters are the same thing, oyev and ohav. So HaKadosh Baruch Hu, with some kind of analogy, said to him, "You really think that I made a mistake? I know the name of every hair that you have on your head, you think that I really made a mistake?"

22:19So, Baruch Hashem, it's clear that Iyov returned to Teshuva, and everything returned to him, and everything was good and beautiful at the end of the story, but the thing here is that when Iyov had a question, that he lost his faith, Maybe he lost his level; he lost his faith. He thought that maybe there was a mistake. It's exactly the same thing as us when a person loses a little money, or even a lot of money, health problems, problems with family, problems with marriage, problems with work—all the problems that a person suffers every day. Every day he has a problem with a person, every person at his level. One person has so much anxiety that he really, really can't overcome his anxiety, that the Holy One, blessed be He, the only test He gives him all day is traffic. gives him a kick in the way of work and something else in the way of work. Hashem knows that if He would do something more than that, this person would be surprised. He can't stand it. So He gives him one test: to stand by the fact that he shouldn't get upset. Don't get upset in the traffic. But the person gets upset anyway. He says, why is Hashem doing this to me? Why is this happening to me? Why, why, why, why? So this person doesn't know Hashem as he should.

23:36that he doesn't know that Hashem is in charge of everything. The good and the bad are exactly the same thing. A person needs to thank Hashem for the bad exactly as he thanks Hashem for the good. And if he knows this, and he knows this verse, that Hashem repeats Himself, that He says, "I am Hashem..." If he knows this, and he knows what the Holy One really says here, that He really cares for everything, that everything comes from Him, then it will be a little easier to get to the situation that you know what, everything is from Heaven, Baruch Hashem. Let's continue. Yes, that's right, that's right, it's in the chapter of Avot, yes, Chazak u'Baruch. So... Yes, yes. Exactly. And in the book of Job, after Hashem, Iyov, all his sons died, he lost all the money, he became sick, he lost everything in just a few moments. Really, everything happened on the same day. And when his wife said to him, why are you still praying to Hashem?

24:52Yes, yes, exactly. And in the book of Iyov, after Hashem, Iyov, all his sons died, he lost all the money, he became sick, he lost everything in just a few moments. Really, everything happened on the same day. And when his wife said to him, "Why are you still praying to Hashem?" Like, everything that happened, you pray to Hashem? So he says to Hashem, Hashem will take. May Hashem's name be blessed. That's all he doesn't have, anyway. All he doesn't have. He gave me part of what he doesn't have, so that I can have a little bit. It's not really mine. The money is not mine. The children are not mine. Nothing is mine. Even I am not mine. Even I am not mine. So he understood it on a very high level. He said to her, "What do you mean? He gave it to me." i'm sorry to interrupt you. Yes, yes.

26:23Wow, I didn't know that. Newbie. Yes, but you know what, it's the Israeli military. Oh, oh. Of course, it's the Israeli military. Here, in America, when someone from the army comes, like the American army comes to a place with its positions, and they know that he's from the army, everyone greets him, gives him respect, gives him everything, like he's... In Israel, in Israel. No, but I'm saying, even if a cop wants you, I don't think he'll give you a ticket. i don't think so if you're in the army. Oh, really? Wow. Wow. so now, after he starts talking to him,

27:35In verse 8, G-d says, "And I also heard the cry of the children of Israel, which the Egyptians are oppressing them, and I remembered My covenant." So He says, "And I also heard." What, do you think you're the only one who hears that they are being oppressed? I also heard them. Yes, exactly. Strong and blessed. That's what He says. I also heard them. I feel them. I'm there. They suffer, I suffer. They cry, I cry. I'm with them. Me too. Me too. Me too. I suffer. What, are you only thinking about them? Me too. So it's really when a person comes to a situation where he loves Hashem, really loves Hashem, which is a very high level. then he begins to recognize the matter of the pain of Hashem. When there is a change of name, or when a person asks a question or makes a mistake, I once saw a tzaddik, someone really special, that once we sat together and studied, and it was on Shabbat eve,

28:50And suddenly, a Jewish Israeli came and lit the candle on Shabbat, on the Sabbath day. Where was he? Inside what? In Israel. In Israel. In Israel, in a hotel. He doesn't observe Shabbat. He's not a religious person. Yes, of course he doesn't observe Shabbat. He lit the candle on Shabbat. He lit the candle. Yes, listen. Listen to what happened. So he lit the candle, and... Oh no, I'm sorry. He lit the candle, and then he saw that we were there, so he lit the candle. The faces of... No, now, the guy who lit the candle, no, like, it's all no big deal. He lit, lit, lit, like, it's the same thing as a full moon for him. He's desecrating Shabbat, he's coming from Shabbat.

29:50It comes from the word Chol, Yom Chol. So he desecrates the Shabbat, but he doesn't know how important it is, how bad it is. He doesn't know these things. There is no person in the world, in the world, I don't believe that there is a person in the world who desecrates Shabbat with a clear knowledge of how bad it is. Because such a person really has to go to some kind of help and really go to, needs help. Because if a person really knows what Chilul Shabbat is, what it does in heaven, what the punishment of it is, and what he really does to himself, there is no chance that he will do it. No, no, there is... So now... There is faith and there is knowledge. yedi'a. So now, if you... There are two people who violate Shabbat. Or they don't know. They don't know. A person would say, I have a religion in my heart, I believe in Hashem, but I don't know what to do. I don't know. Yes. But there is a person who doesn't believe. He doesn't believe in anything. He does what's in his head. He even goes against religion. He doesn't believe. He doesn't believe that there is HaKadosh Baruch Hu.

31:14So, these are two types of people who don't keep Shabbat, don't keep commandments. Why? They don't have minimal understanding. But the problem is when a person does know how serious it is. I'm not saying that he knows that it's forbidden. It's not considered knowledge. When the Holy One, in our portion, in the verse of Tziyon, says... He doesn't say, "and you believed that I am Hashem." He says, "and you knew that I am Hashem." What does that mean? It's knowledge and faith. These are two worlds in general. To believe and to know are two different things in general. Most of the Torah, HaKadosh Baruch Hu says to us, "and you knew because I am Hashem," not because you believed in Me. He says maybe once or twice in the whole Torah to believe in Him. Yes, yes, and they saw, and they saw, first they were afraid of Hashem, and then they believed in Hashem and in Moshe Avdo, yes.

32:20But, but, but, it comes from Yirah. Yirah, when you're afraid of something, why are you afraid? Because you know. So Yirah, it already means that he knows. Because he knows, then he believes. But the thing here, in most of the Torah, it says, "And you will know." We, the duty of a Jew, is not to believe in Hashem. It's to know that there is Hashem. So now, now He tells us, "And you will know, because I am Hashem." So a person needs to... What do you mean? You don't know why he's coming to me? He's coming to my house like he's coming to Moshe. Now you know that I'm talking to you, but you know even more what's next to you. You see it with your eyes. If you have a phone next to you, there's a table, there's the family, there's the house, you know, you see it with your eyes. But to believe is to believe in something you don't see. So how can it be that G-d says that I don't have a body and I don't have the figure of a body, but you have to know that I am G-d? No, it's not easy at all. So what does it mean? A person needs to reach a state where he pays attention to the details. He pays attention to the details. In the parsha, at the end of the parsha, it teaches us something, what it really is,

33:46to know the Name. So at the end of the parashah, and then we'll go back, at 9:20, he says, when Moshe Rabbeinu tells them that there will be a flood, a very heavy flood, and then in chapter 20, so the one who was afraid, from the things that Hashem said, he fled, entered the house, brought all his stuff, all his possessions into the houses. Okay. So now, the next sentence, it says the opposite. The one who was afraid and the one who wasn't afraid. But, there's a surprise here. He says, so he says, so now we're learning something really, really important. If I ask a person, what is the opposite of yirat shamayim?

35:08Ha'hefech. Ha'hefech shel yirat shamayim. Kmo sheyesh shachor, lavan, yesh gavoha, namuch, yesh shamen, yesh razeh. Az ma ha'hefech shel yirat shamayim? Choser yirat shamayim. Ken, choser yirat shamayim. Zeh ma sh'hem chosvim. Harei po b'psukim ha'ele, b'chaf v'chaf alef, 20 v'21, omer lo she'ein davar kazeh choser yirat shamayim. He says, "Yirat Shamayim" is the fear of Heaven. The one who is afraid of Hashem, that's what he says. The one who doesn't have Yirat Shamayim, it's not that he doesn't have Yirat Shamayim. It says, and the one who doesn't put his heart into it, doesn't put his heart into it. So, there's no such thing as Yirat Shamayim. If you don't have Yirat Shamayim, it means that you don't pay attention to the details. It means that you don't believe in Hashem. A person who doesn't have Yirat Shamayim, it's not that he doesn't have Yirat Shamayim. It's that he doesn't know that he needs to be afraid at all.

36:08He doesn't know that he needs to be afraid. So because of that, those who were afraid entered the house. Those who didn't pay attention—what does it mean not to pay attention? Not to pay attention means you don't pay attention; you just pass by, it doesn't exist at all. They didn't pay attention to the things of Hashem. He didn't say it at all. It could be that Moshe said it, that the Holy One said it. They didn't hear the voice of Hashem. Moshe said that the Holy One would do this and that. I don't believe that he said that. I don't believe that there is any G-d at all. I don't believe that he said that. If there is, I don't believe that he said that. So that means that a person who doesn't... Yes? So that's the point. So what do you mean? So he says, he doesn't pay attention to the details. He doesn't pay attention to the things of Hashem. So what do you mean by not paying attention? If a person goes, he doesn't really want to know that there is HaKadosh Baruch Hu, he doesn't need to go to a distant place. He needs to go in front of a vision. He can use his phone, he can look at the vision at home, he can look at any vision and look at himself and understand that he can look at any part of his body.

37:30And to see the hand of Hashem in these things. If a person pays attention, let's say, only to a small thing, a small part of the body, but a large part in a total way, that a person looks at his eye. At the eye. What is the big deal of the eye? So he can understand that his eye is more sophisticated than all the computers in the whole world. together, throughout history, until the end of history. They are not equal to one eye that he has. How is it built? How does it act? How does it shed tears when it is necessary to clean some dirt that has entered the eye? How does it grasp all the things? How does it change itself when there is darkness or when there is light? How is it so... it's like a balloon. All of this.

38:30And really, really, everything is precise in a way above our understanding that if you take all the computers in the whole world, they can't make another eye like this. There's nothing like that. They can do something similar, but not the same thing. Like a camera, they put it in a camera that takes pictures, or a general camera, but there's nothing exactly like that. And a person can't create something like that. If he wants to look at his brain, he can understand that the fluids in his brain, only the fluids, not even what the brain itself does. The brain itself is all fluids. Small, small, small fluids. But if you take every fluid alone, you can go around the world with only one brain. That's it. Only one brain of a person, the smallest in the world. You can take his brain, And take all the fluids and circle the world, the globe, the earth, as many times as possible. So a person... Yes, yes, so a person needs to understand that if he really wants to know that there is Hashem, he needs to look in the mirror. If he doesn't want to look in the mirror, or he doesn't have a mirror, let him go and look outside.

39:52and look at something that we think is nature, and we think it's not a big deal, but really it's a big deal, like the rain. The rain. When the rain falls. Yes, when the rain falls, there's no drop that touches the second drop on the hand. If, say, there's a wind from one direction, all the drops go in this direction. The air comes from the other direction. All the drops go together. Now, the question is, why is it such a big deal that they don't touch each other? Exactly. If one drop touches two, it means that two can touch three. And three can touch four. And then, until it reaches the earth, it will become liquid with some 4,000 gallons. of water falls on a person and kills him on the spot. But the person... If it stays like that, yes? Yes, exactly. So the fact that all...

41:12Tipa, not touching the second tipa, is something that is really a big deal. You can see and know that Hashem is really concerned, even about every tipa and tipa, se'ara and se'ara. If He is concerned about all of these things, then it's easy and material that He is concerned about if a person does a handstand, or does mitzvot, or wears a tzitzit, or does all of the good things. So that's what the Lord says to us, that we must know that He is Hashem. Another thing is, on the matter of, that he mentions His name, is to remind us that, like, for the matter of faith, we went over it a little bit, the matter of faith, when a person reaches a situation, that he, either he is confused, or he becomes a coward. So, to remember this law, the law that we need for the connection that we have with the Creator is the only way to get to the normal. If a person is anxious, when he knows that there is Hashem and Hashem is Kel Melech Ne'eman, when we say Amen, it's really Kel Melech Ne'eman. So when he knows that Kel Melech Ne'eman, then he knows that what happens to him, everything is good. When a person thinks that he has a reason to be jealous,

42:41So he knows that all the honor goes to Hashem, and all the wealth comes from Hashem. And if a person thinks he is wise, then he can know that, as the Rambam says, that the Holy One takes the wisdom from such people. He can make a person who is wise and has charisma, He can turn him into a beast in a second. So when a person knows what Hashem is, what all these things are, he can already get to the point where he starts working on his levels. After that, there is a pause in the story that begins to tell us the story of all the Avot, shel Moshe ve'Aharon, me'ei'fo hem ba'u, shehem ba'u mi'Shevet Levi, ze omer lecha, kodem kol omer lecha et Shevet Reuven, shehu haya bechor, hu omer lecha et habanim shelo, vehabanim shel habanim shelo, ve'az hu holech be'toch, hu matchil le'hagid lecha Shevet Levi, u'mitoch Shevet Levi, ba... אבות, של משה ואהרון, מאיפה הם באו, שהם באו משבט לוי, זה אומר לך, קודם כל אומר לך את שבט ראובן, שהוא היה בכור, הוא אומר לך את הבנים שלו, והבנים של הבנים שלו, ואז הוא הולך בתוך, הוא מתחיל להגיד לך שבט לוי, ומתוך שבט לוי, בא...

44:05And then the son of Kehat is Amram. And Amram was the father of Moshe and Aharon. But it also tells you some interesting things. From the verse Chaf to Chavav, something like that. he tells you a few interesting things. First of all, he tells you that Amram took Yocheved, his father's sister, as a wife. Then he tells you that the sons of Aharon were Nadav, Avihu, Elazar, and Itamar. married to Elisheva, a daughter of Amminadav. His sons were Nadav and Avihu, Elazar and Itamar. And after that, he tells you the sons of Korach, three sons of Korach, Asir, Elkanah, and Aviasaf. And after that, he tells you that these are Aharon and Moshe that we are talking about here.

45:25They are the same Aharon and Moshe that took the children of Israel out of Egypt, that G-d told to take the people of Israel out of Egypt. Everything in a few lines, about six verses. Now, how can we connect these things in terms of... How is this relevant to us? Why do I care at all? that Amram married Yocheved, who is his aunt, or who really are Aharon's sons, they are not mentioned in the rest of the portion, they are not mentioned for a few more times. and who are the sons of Korach, and the one who reminds us that this is Moshe and Aharon. Why does he remind us of all these things? There are no extra words in the whole Torah, so there is a nice revelation that we can pay attention to. Why are all these things written? At least one of the reasons. So, first of all, when the Holy One writes here, and thus said, so we are already on the spot, we understand,

46:36that Amram married his aunt, which is forbidden in the Torah. It is forbidden to marry an aunt. But it was before the giving of the Torah. Even though Amram was of the older generation, and even though Amram had three children, Aharon, Moshe, and Miriam, who themselves were the older ones, and even his wife, Yocheved, was a great tzaddeket, and he came from Levi's tribe, who was a great tzaddik, even this, he tells you that he did something that was forbidden in the Torah, but it wasn't a sin. So why do they mention this? It mentions this thing, that we know that when Moshe comes down from Har Sinai with the Torah, and he says to everyone, "Listen, I received this book from HaKadosh Baruch Hu, and it says here that it is forbidden for a man to marry his cousin." So what does he say here? He says, "If the father received the Torah from HaKadosh Baruch Hu, you must divorce. You are forbidden to stay together." If the father, what? He says to them, "If the father

47:58He says, with the father, you have to divorce because you are not allowed to be together. In the Torah, you are not allowed to be together. You are his cousin. So the first thing that Moshe says is to his parents that they have to divorce. And that's what they do. They divorce. So this shows us that the Torah is objective. It is a Torah that is true. There is no discrimination. There is no discount. There is no such thing, oh, because Amram was the gadol hador, so they ban him. No, it doesn't matter, you already did it. Like here, when there is a new law in America, they make a new law, and they say, no, but every person who already has it, it doesn't matter, he is grandfathered in. He is not allowed to pass the law. But a new person is not allowed. In the Torah, there is no such thing. If you are alive, because you came to the Torah, you must fulfill it. Even if you are of the older generation, and not only of the older generation, Chazal say that when they remind, when the Holy One says, He says, He says, when He knows Moses for the first time, He tells him the first verse, He tells him, I am the God of your father.

49:27Before he tells him that there will be no Avraham, Yitzchak, and Yaakov, he tells him that there will be no Avicha. So Chazal tell us that one of the reasons is because there are people who say that Amram was greater than Avraham, Yitzchak, and Yaakov because he never made a mistake. He is one of the four people in history who never made a mistake: Amram, Binyamin, Yishai, and Kilav. The son of our son, yes. yes. so Amram never made a mistake. Never. So now, when Moshe Rabbeinu comes down from Har Sinai with the Torah, he knows that his father is of a great generation. He knows that his father is a great tzaddik. He knows all these things. He knows that his mother is also a great tzaddekes. There is no doubt here. But there's no discount. There's no such thing. That's why they remind us here that he married his aunt, to know that because you know someone, or you can say that even your grandfather's grandfather was a great tzaddik, or your parents were great tzaddikim, it doesn't add to your life that you don't need to do the mitzvot. You have to do the mitzvot. And if there's a doubt, and if there's a doubt...

50:55I don't get any credit. Yes, exactly. So a person who doesn't fulfill the three commandments, and his father and grandfather were great tzaddikim, it's even worse for him. Yes. So that's the first thing. Now, if, let's say, there's a doubt, it tells you that the verse after this, or a few verses after this, says, "Now we know that a few months later, or something like that, a little more, we will recognize Nadav and Avihu." Chazal says that they were greater than Moshe and Aharon, But HaKadosh Baruch Hu punished the two of them and killed them. When they entered the Kodesh HaKodashim, without permission, not at the proper time. So, there are a few reasons that explain this. Yes, now it's the children of Aharon. Now, we are taught about this, but there are a few reasons that they were punished. One of them says that they said to themselves, "We are great tzaddikim. Our father is the great Kohen."

52:24So, which woman in the world will be good enough for us? How can we find a woman from a family at least like ours? There is no such thing. So yes, this pride is one of the reasons that G-d destroyed them and killed them. But this also tells us, it's written here, one of the reasons that we can think about is that if, let's say, a person had a doubt, maybe because my father was a tzaddik. So here it shows me that because my father is a tzaddik, it doesn't mean that he can pass over the obstacles. So here it means that a person can't trust his father, like the commandments they did. there is a matter of father's merit, but it doesn't mean that a person can be a kofer because his father was a tzaddik. It's the other way around.

53:24So, when Elisheva and Amminadav said that, no, sorry, I'll talk about this later, that Nadav and his father got confused and made the mistake that they thought that because their father is the great Kohen and Moshe Rabbeinu, their uncle, and so on, so they made a mistake, so they agree with us here. And after Amminadav got to this, he says, okay, so now that I know that I can't trust my father and mother, I can't trust my uncle, So what can I do? I can do exactly what the children of Korach did. Assir, Elkanah, and Aviassaf. What did they do? They returned in repentance at the last minute. When their father, Korach, was at war against Moshe, and really against Hashem, Korach wasn't a rasha from the beginning. Korach was a tzaddik. But he made a big mistake, went against Moshe, and brought many people with him, And not only ordinary people—250 of the greatest of the generation, 250 of the leaders. Not just 250 of the rebels. Yes, so now, when Korach did everything he did, his sons, in the beginning, were by his side. But why do we mention his sons in our prayers?

54:50And that it comes from the Tehillim. Why do they say Bnei Korach in the Tehillim many times? Because Bnei Korach receives great honor. Because Bnei Korach did teshuvah. And when did they do teshuvah? They did teshuvah at the last minute, when they knew that by going against their father, they were losing all of his property. and he was the richest man among the people of Israel. It's a matter of property. So when you go against your father, it's clear that he won't include you in his will. He won't put you in his retirement plan. So they went against him; they said it's not important, no money, no anything. We're going; Hashem chose Moshe, we're going on the side of the truth, even if it's against our father. Yes, yes, yes, but here it was much more difficult because many people thought that Korach was right. I don't remember if there were other people involved in the story of Kamtza and Bar Kamtza and Rabbi Akiva and his daughter Rachel.

56:12Yes, so here you have the voice of the people of Israel; they see it, and they return to teshuva. They go against their father, the richest man among the people of Israel, and they go to the side of Moshe Rabbeinu. There is no voice that speaks to them and tells them, "Listen, if you go to the side of Moshe, you will be rewarded." There is no such thing; they do not receive anything, they lose everything. That's what they think. But in the end, they're really winning the next world; they're winning everything. So because of that, he tells us here that, you know, after you understand that there's no revelation, there's no discount, it's impossible to trust dad and mom for their commandments, and every person is responsible for his own commandments, you can lose in teshuva. And after that, he reminds you that those, the same Aharon, And Moshe that they are talking about is the same Aharon that Hashem spoke to them to take Bnei Yisrael out of Mitzrayim. So you know that there is no confusion here. There is no, like, it does not cover one another. There is nothing. It is the same people. It is not some other Moshe and another Aharon like there is in this typical book, the New Testament, that when they try to prove

57:35that Yosef the carpenter, I don't know how to say carpenter, carpenter is nadlan? Carpenter is nadlan? Carpenter, how do you say carpenter in Hebrew? Carpenter is nagar. Nagar, ok, so Yosef the nagar, we want to prove that he came from the descendants of David HaMelech, So in one of their genealogical books, they tell you the names of 25 people who connect Yosef to King David. But in another book, also genealogical, they tell you another 25 names. But these 25 names are completely different from the other 25. One contradicts the other. And what controls everything is what they already said in the beginning, that Yosef is not even her father, with his brother Shimon and Zevulun. So our holy Torah tells us here, He, Aharon, and Moshe, whom the Lord said to them, "Take out the children of Israel from the land of Egypt according to their hosts," that you may know that there are no secrets in the Torah.

58:48there are no secrets. This is the same thing that we said once, this is the same thing that we say now, this is the same thing that we will say in the future. The Messiah will come with the help of Hashem and will tell us everything that we already know from 3300 years ago. The question is, if we listened to our fathers as it should be, and we did what was necessary. So after that, We are starting to learn about the Makot and Hashem says to Moshe to tell Aharon in verse 7-8 Omer, ki yedaber aleichem Paro, le'emor, tenu lachem mofet, ve'amartem el Aharon, kach et matecha, ve'hashlech lifnei Paro, yihiye letanin. So that's the whole thing about how the mateh is turned into a tanin. Something that wasn't known to me all the time, is that I always thought that the mateh

1:00:02that was thrown on the floor and turned into a tanin, was the mateh of Moses. This is the famous story, but in reality, Chazal tells us that the mateh was not of Moses, it was the mateh of Aharon. The mateh of Moses was one of the ten things that G-d created among the twilight hours of the sixth day of creation. His mateh was very special. It had the name of G-d. It had the letters of each of the Ten Sayings. It had the Ten Marks that G-d gave to Egypt. It had the names of our forefathers. The mateh itself was made of sapphire. How do you say sapphire in Hebrew? Okay, Even Sapir. And he was... Okay. So, thank you. So, this mateh was his weight. The Midrash says it was 40 se'ah. 40 se'ah is 672 pounds. Se'ah. 40 se'ah is 672 pounds.

1:01:33That's what I expected. Yes, but Moshe was also a very big man. He had ten nisyonot. But besides that, this mateh was holy. So the Holy One gave him strength. Even the mateh that we received, the Ten Commandments, the Ten Commandments were in the air. They were too big. Yes. Thank you, thank you, thank you. It's okay, it's okay. There's enough to learn, enough to learn, Baruch Hashem, about the whole matter of Yirah and the Midrash of the parasha itself. Yes. Thank you, thank you, thank you. It's okay, it's okay. There's enough to learn, enough to learn, Baruch Hashem, about the whole matter of Yirah and the Midrash of the parsha itself.

1:02:53Amen. Amen. Amen. Amen. Amen. Amen. Amen. Amen. Amen. Amen. Amen. Amen. Amen. Amen. Amen. Amen. The Egyptians came after that and also made the chartumim that had the power of tumah that they used with shedim and all kinds of things that from the power of tumah they used with it and also turned their mateh into tanninim, but after that, the aron, the Midrash says the aron He took his mateh, turned it back into a mateh, and then threw it back on the floor, and then the mateh, not the nachash, the mateh bit all the other mateh, all the mateh of the chartumim. And the reason they did that, it was even more frightening than the nachash.

1:04:15Because Pharaoh said, if it was a snake, it would eat another snake, so it's okay, it's possible to say that it's nature. But if it's a mateh, something from a mateh, it moves and eats another mateh, and it doesn't change, it eats a few snakes, and it doesn't change, it remains the same size. So Pharaoh feared that maybe this thing He can eat me, and all my wealth, and all my state, and he won't change, so he's afraid. Anyway, after that, every time we see in the parashah, that every time Hashem sends Moshe to meet Pharaoh, He tells him, go to him in the morning. In Tet Vav, which is 7:15, He says, HaKadosh Baruch Hu says, "Go to Pharaoh in the morning. Here comes the water, and you will be set to read it on the tongue of the lion, and the rod that was turned into a snake, take it in your hand." So, He says, "Take it in the morning, and take this rod that was turned into a snake." And the reason is, why does He say in the morning? So, the secret here is that Pharaoh, he...

1:05:37He said to everyone that he is an elite. Everyone treated him as some kind of god. He turned himself into a foreign worker. And how did he convince everyone that he is really some kind of god? He said to them, "I'm not going to the services. I'm not going to the services. I don't have any of my money. I don't have any services. I'm not like you." But what was he really doing? made a law that it is forbidden to leave the house at a certain time in the morning, like at 4 or 5 in the morning, and at the same time, he would go to the Nile and do his needs. Even the servants that came with him didn't know what he was doing in the water. They thought he was doing some meditation or something like that, so no one knew except for from HaKadosh Baruch Hu. So HaKadosh Baruch Hu wanted to influence him and guide him. He sent Moshe exactly at the same time that he does his needs. It's a shame, and the reason he does this, HaKadosh Baruch Hu, when He commands, brings judgment to the world. So it can be said that he always complains about the work he did before. So the first thing he did

1:06:59In his kavod, in a small way, but he was punished for it. He was given a curse to tell him, listen, you are not God and you are nothing. You are going to be punished like every person I created, that Hashem created. The second thing, He turned the water into blood. Why blood? Because now after He turned it into blood, it started to bleed. So, because the Egyptians also considered the Nile to be a god, it was also a kind of avodah zarah (foreign worship). There was a lot of avodah zarah in the past. Today there is also a lot, but it doesn't seem like it used to be. Today there are, from what I know, 80,000 types of religions and sects in the world. Not that I know all of them, or even a large part, but there are a lot of types of avodah zarah... ...that we think when we hear stories that someone is praying to a pesel that he bought in Chinatown 10 minutes ago for $10, or someone is praying to a person, or someone is doing all kinds of foolish things like that, we laugh at them. How did Pharaoh do it? How did all the people in the past, how did the people of Israel themselves, after they received the Torah, build a pesel for themselves?

1:08:20How is it possible? How did we lose the First Temple? But today we are laughing at people from the past, laughing at a cow that does what it does and says what it says. But really, if we look at our world today, we go to places like India that pray to cows. Or to all kinds of places in Asia that pray, there is even a place, I think it's in Nepal, that pray to sheep. There is a synagogue of theirs, like they have a church full of sheep. Just sheep. And they make them some milk, and all the animals, thousands of animals, screaming, screaming with diseases, the worst in the world. They come to drink. And you also have those who live there; they pray to them. And also tourists. Oh, what a beauty. Look at these animals. So, unfortunately...

1:09:48There is no lack of creation in the world, and all this despair. There are some parts of the world, and unfortunately, if you pay attention to the details, you will see that disasters in the world happen in these places where there is avodah zarah (idol worship). If it's New Orleans, what happened there a few years ago, poor people, it doesn't mean that it's good what happened, but it's all from the will of Hashem. But look, there's a lot of avodah zarah there. Look at what happened in Japan. Look at what happened in India. Look at what happened in Haiti. In all of these places, there's avodah zarah. And unfortunately, HaKadosh Baruch Hu hates avodah zarah. It's the worst thing that can be done. Except for Shabbat desecration. Shabbat desecration is worse than avodah zarah. So now, how can we explain this? First of all, why does G-d so hate avodah zarah? And this is a rule that needs to be understood very much. If G-d created everything, what does it matter to Him if a foolish person prays to an idol that he bought for $10? What does it matter to Him? He's G-d, He has everything, He is complete, He doesn't need us at all. So what does it matter to Him really? So it's possible to understand this...

1:11:15When we look or consider what this is and what that is, not that we understand what the Holy One is at all, but when you learn Torah, you begin to understand His actions, and through His actions, and His words, and all His actions, you begin to understand Him. And the more you learn, the more you connect to Him. So we already understand that the Creator created the heavens and the earth, created everything. He is perfect; He does everything. As we said at the beginning of the parasha, He is really everything. He cares about everything, He is really everything. Really, there is a part of the Torah that says that the Holy One is really everything. There is no us; He is everything. He is the wall, He is the ladder, He is everything, everything. Everything that exists is really the Holy One. There is no us, there is nothing other than the Holy One. So this is one side. What is Avodah Zarah? Avodah Zarah, whether it is a miracle or whether it is a person,

1:12:33They become a person, they become a rabbi for avodah zarah. They become a tipesh for the sake of his name and memory. They become all sorts of things for avodah zarah. It doesn't matter what it is. Avodah zarah is money. They become avodah zarah. What is avodah zarah? Avraham had the masechta of avodah zarah that we have. It has six parts. The Masechet Avodah Zarah that Avraham Avinu had, had 4,000 chapters. So our Torah that we have now, that we understand, is much smaller than what it used to be. It was much more Avodah Zarah. But what is Avodah Zarah? Avodah Zarah is not something that exists by itself. It is something that the One who created it HaKadosh Baruch Hu yatzar oto. So like, the person that HaKadosh Baruch Hu yatzar oto, yatzar et haAvodah Zarah. So it's not even the second level. It's not like it's one, two. It's like, the creation's creation. It's the thing that's the farthest from HaKadosh Baruch Hu. And it's the outer space.

1:14:00The biggest that exists. You replace everything with nothing. You have everything, and here nothing. And you replace it. That's avodah zarah. Why does Hashem hate it? Because there is no greater affront than that. And why... They say that the Shabbat miracle will happen because teshuvah is important. A person who does teshuvah can correct avodah zarah. A person who dies without doing teshuvah about avodah zarah will not have a part in the next world. A person who doesn't do teshuvah, who doesn't keep Shabbat, doesn't have a part in the next world. So there is nothing worse than the chilul Shabbat. But it is also mentioned in the Torah many times, the issue of Shabbat, and it says 12 times what is the punishment: the death of the soul of the people, the death of Yom HaDin, all the things that are most harmful in the Torah. It is written about the desecration of Shabbat. And every time it is written about the desecration of Shabbat, it is written right next to it,

1:15:24Avodah Zarah. HaKadosh Baruch Hu considers them almost the same thing. It's like the Shabbat chilul is even worse. Not like we think, maybe, that Avodah Zarah is worse. It's the Shabbat chilul that is worse. It really shows us how much our thinking is different from HaKadosh Baruch Hu. After that, Moshe goes and sees Pharaoh, humiliates him, humiliates him, And he meets him in the morning. In the middle, he does all his things. All the spirit that comes out of his body. That shows him. Reminds him that he is a man. And he is nothing else. The Holy One purifies his Nile and turns it into blood. And not only does it turn into blood, it means that the Nile began to bleed. So it also purifies this Nile. And the reason is. that G-d did it, it's a measure for measure. One of the reasons is that the Egyptians didn't allow the people of Israel to go to the mikveh. The mikveh needs to be in clear water, it can't be in a pool that's in a person's room, it has to be in...

1:16:50or in the sea, or in the river, or in the mikveh. When it rains, the people of Israel wanted to go to the mikveh, to be people of the people of Israel who are righteous, who want to be tahorim for their own sake, for their own sake. And they couldn't. So G-d said, you don't want to let my sons and daughters use the mikveh? All right, let's see what I can do with your water. So this measure-for-measure is one of the reasons. There are several reasons for every measure, which show that it is measure-for-measure, but this is one of them. Another reason is that the Egyptians did not allow the Jews to drink water. It was clear that Egypt is a very hot place; it is all desert, and they work, they work hard, they do not stop working. And they do not allow them to stop; they do not allow them to drink. So, the fact that they are praying in them, and that they really pray with them every day and every night, is another reason. After that, we get to the point of the Tzfardeia.

1:18:04Now it is written here, in the whole place of the Tzfardeia Makkah, it is written the word Tzfardeim ten times, which Chazal says that it is written ten times, as if the Makkah of the Tzfardeim was really as hard as ten of the Makkot. And it was really something unusual, it means that the verse Kaf Chet... וְשָׁרַץ הַיְאֹר צְּפַרְדְּעִים וְעָלוּ וּבָאוּ בְּבֵּיתֶךָ וּבַחֲדַר מִשְׁכָּבְךָ וְעַל מִטָּתֶךָ וּבְבֵּית עֲבָדֶיךָ וּבְעַמְּךָ וּבְתַנּוּרֶיךָ וּבְמִשְׁאֲרוֹתֶיךָ which is 29 it says that the Tzefardeim will be inside you, inside your body. So it's not only that there will be Tzefardeim all over the place—on the food, inside the house, inside the tent, inside the basket, inside the shoes—everything, even inside your body. And there is a Midrash that says that even the zeya (sweat) of the Egyptians became small Tzefardeim. Something very strange and very bad.

1:19:28it comes to them, Baruch Hashem, but you understand, when Hashem, blessed be He, smites someone, it's not a joke. Because of that, one must understand that the smiting is something that one really needs to be careful about. To be careful about it. And one can learn from the Egyptian tyrants, one can learn a lesson from what happened to them. Why? Because in reality, in verse 1 of Gimel verse 1 of Gimel verse 1 of Gimel verse 1 of Gimel verse 1 of Gimel verse 1 of Gimel verse 1 of Gimel verse 1 of Gimel verse 1 of Gimel ותכס את ארץ מצרים. אז זה אומר שיש רק צפרדע אחת. אז כל המכה של הצפרדעים התחילה עם צפרדע אחת גדולה. ואז המצרים באו אליה, והתחילו להכות אותה. וכל פעם שהם היכו אותה, יצאו אלפים של עוד צפרדעים, ועוד צפרדעים, ועוד צפרדעים. אז עכשיו,

1:20:55It's a bit... It's hard to understand. The Steipler, Zekher Tzaddik Livracha, said something interesting. He said the Egyptians weren't fools. The Egyptians were wise people. So how could it be that after one tzefardea came out, they continued to attack another tzefardea? Okay. One time, a thousand tzefardeim came out. Okay. You didn't know. I understood. Once again, they killed it. Another thousand came out. After once, twice, three times they killed it. Every time they killed it, another thousand came out. What, you don't understand? Not only did it not die, but more tzefardeim came out. So here, he tells us that they hated this tzefardea so much that they really felt that they had to replace it. They wouldn't care even if they died, as long as it would die.

1:21:56And this really teaches us that when a person goes into depression, and he wants to replace someone, then he really loses all his consciousness. He can't think, he can't act, he becomes really like a zombie. He makes mistakes, he does bad things, And he doesn't understand, he doesn't think about the result of all his actions. And we read every day in Shacharit, it's a chapter of Tehillim. And on the fourth day, which was yesterday, it's chapter 94 of Tehillim, it says, "El nekamot Hashem, El nekamot hofia." So it says, the Holy Spirit says to you, there's a nekama, I'll read it. You can't replace anyone. That's not your job. One of the reasons is that when you beat someone, you lose all your head, all your everything. You're turned into a beast. And that's why Chazal say, the Gemara says, that a person who gets upset is like someone who works avodah zarah. So a person who beats someone, he's already gone through the pain. He's already in a worse situation.

1:23:23And this is what happened to the Egyptians here, that out of all of their blood, they just made a stronger and stronger wound. After that, there's the wound of the... Oh, one of the reasons that it's against the law, regarding the Tzefardim, is because they constantly annihilated the Jews. And one of the things they would do is they would scare them in the middle of the night. They would wake them up in the middle of the night to scare them. So G-d said, "You are afraid to let My sons and daughters sleep after all the work that you have already done on them and what you are doing. So I will not let you sleep. You have the tzefardim who not only do their evil from the outside but from within you. From within your body, you will hear them. So there is no way that you can escape them. There are no wounds. There are no wounds." After that came the killing of the kinnim. And it's not kinnim like the kinnim we had when we were little kids. You know, a little kid comes back from the garden and his mother, with the comb, the comb, tries to take the kinnim out of his head. It's not the same kinnim. The Chazal says that the kinnim, the killing of the kinnim, it was, every kinnim, it was something weird. It was everyone like a bug. It was...

1:24:53something huge and spitting their own blood. And not only that, all the land was turned into fields. It was a meter and a half. The first on the ground were fields. So there was no way for a person to even walk a step without having one of these fields spitting its own blood. And that's exactly all the blood that the Egyptians shed, all the Jews that they killed, all the babies that they put between the balatot. If a Jew didn't do enough work on this crazy level that they developed, didn't do enough work, They put in the store, you crushed two stones, two balatot, okay, let's put your two children inside the stones. So this is the retribution of the Egyptians, and also, there are places where you can reach that... You see that everything that happened during the Holocaust, yimach shemam vezichram, the Nazis, what they did to them, is exactly like they took orders from Paro HaRasha. And this is the...

1:26:05A thing that can be seen in the Torah is that everything that happens now, everything that will happen, all these things, it's not only about what was in the past, it's also about what will happen in the future. That all the exodus from Egypt, and how Moshe Rabbeinu saved the people of Israel, is to remind us that the Messiah will come, and he will save us from Egypt. He came to us and, with the help of G-d, brought us the Holocaust and all the good that exists in this world, and with the help of G-d, it will happen in our days soon. So now, all the suffering that the Jewish people are enduring now, that there is murder every two and five days, the UN hates us, this one hates us, there is 40% anti-Semitism in America, Europe has already turned into a slave and a slave nation in general, what the Muslim fanatics are doing. And if it's not the Muslims, there are missionaries who are trying to expel the Jews.

1:27:05If you're not a missionary, you're not a Jew. You have anti-Semites who only hate Jews, but in a different way. There's no end to the suffering that Jews are going through, even in our generation. Even if there are many Jews who are in a good situation, it's really not considered a general Israel. Most of Israel has many problems, and even those who are considered rich in this, I can assure you that each one of us has our own problems. And the only way to get to a situation where we will pass it without getting to a bad place, to get into depression, to get into a bad situation, to get into problems, is if we remind ourselves, as G-d reminds us in this parasha several times, and also in the whole Torah, that He is Hashem. If He is Hashem, we can open it, it's El Melech Ne'eman, it's He who does everything, and everything is for our good. Even when we don't understand how it is for our good,

1:28:06One of the things that is written here in the verse of Yehuda is, "And they will make the signs in their midst, to remove the signs, and they cannot, the signs of Egypt," They were big magicians. They tried to make a copy of all the plagues. They succeeded with the blood in their pattern. They turned water into blood, but they couldn't turn it back into water. They turned their rods, and they did all kinds of things, as if mimicking the acts of the Holy One. But after they got to the lice, they couldn't. They couldn't make a copy. And then they said, And they said to Pharaoh, "This is the finger of G-d." Like they say, even the sorcerers themselves admitted it. They said, "It's not a human act. The shedim (demons) that we use, because of their strength, they don't have control over such small things. So if we don't have control over such things, then it means that Moshe doesn't have control over all these things. It's not from us; he's not a magician."

1:29:25It has to be from the finger of G-d. It has to be from Borei Yitbarach. After that, we have the Arov, which was all kinds of animals. Every animal that was dangerous came to Egypt. If it was... Dov from Siberia, or if it was Namer from Africa, or if it was a snake, or all kinds of things like that. Now, how could it be that all of these came? So G-d made a covenant that each of these animals came with what they needed. If the dov needs snow, the snow comes with the dov. The Namer needs a jungle, the jungle comes with him. Really, it was very clear that this is actually God's doing. And in Yud-Chet, it's written, "And on that day I set apart the land of Goshen, where my people dwell, that no swarms of flies shall be there, so that you may know that I am the Lord in the midst of the earth."

1:30:44Ki Ani Hashem Bekerev Ha'aretz. so after that, G-d brings the third Elil of the Egyptians, which is the life of the Teli. The Teli received several punishments from G-d also at the end of this semester that G-d is appointing next week, appointing the people of Israel that will be connected to the Aron of their bed, and that was also another form of exaltation of the Egyptians. But that was one of the Aron's of the Jews. Here, G-d connected all the Aron's of the

1:32:12of the Egyptians, all their lives, and they give them diseases, and they die, and they all died, and it's also, once again, they stood up in their hell, and told them that this man cannot save himself, how can he save you? You act against him, and respect him, what are these nonsense? And it's not so different from what's happening in Uman today. with all the cows and the amount of soul that happens there, it won't change that much, unfortunately. And again, the reason for the calf is also to replace the work of the field. After that, it says, "And there was a plague over the whole land of Egypt, and there was a plague over the people and over the people of Shechin." That was the next point, Shechin. There was a plague over the whole land of Egypt.

1:33:30So before it was dever and now it's shechin. So it was really crowded and dever also in their homes, also in bnei adam. It affected everyone and even these signs when Moshe Rabbeinu came. to the Egyptians. They couldn't see Moshe; they were embarrassed of themselves because they had all these boils, all this discomfort, and the wounds, the wounds on them. It came to the point that all the Egyptians made a line, each one of them cutting off the boils on the back of each other. So this is another pattern of discrimination, and the reason for this is that they didn't allow the Jews to take care of themselves. So G-d also, as we do to His sons, made a sacrifice against a sacrifice; He did to the Egyptians. After that, we also talk again about the Barad. And the special thing about the Barad is that G-d already showed Pharaoh that He is Hashem. He showed Pharaoh that He is Hashem.

1:34:47care for everything and everything. When He sent the animals, if there was a Jew in the middle of the street and the shepherd saw the Jew, the animals would pass by him like nothing. But if there was an Egyptian next to the Jew, they would kill the Egyptian. So it shows that HaKadosh Baruch Hu wanted to show to His sheep, to us, and to the people of Israel that He cares for everything and everything. There is nothing that He does not care about. About all the things, every mitzvah and mitzvah that a person is obligated to do, the Holy One cares for him. Why? We will know when we get to the world of truth. But this is the way He gives us reward. He gives us many mitzvot. Why? In order to give us good. The more mitzvot, the better. Why? Because every mitzvah gives you rights in the world of truth. So now, After he saw Pharaoh, who cared about everything and everyone, he wanted to show him that God is above nature. And one of the ways he did it was with the next plague, which is the fire. How does God show that He is above nature? It's in chapter 24, verse 24, it says, "And fire is taken from the fire."

1:36:13Very heavy, which was not like it in all the land of Egypt since it was to goyim. So it tells you that the barad was not a regular barad. The barad was a pile of sand. But inside this barad was lava, something that was fire. Fire, something above normal. So a person can understand that fire and water do not connect, or that the fire is under the water. or that the water covers the fire. It is impossible that they will be both. But here, Hashem made the water and the fire connect and make a connection in order to do His will. This is the seventh depth, and this is the end of the depths in this portion. The last three are in the next portion. This is the second portion. But to conclude, we can get to a few things. First of all, after Pharaoh saw the might of the rod, he was really afraid of the anger, of the voice that was in the sky, and that it caused from the rod itself. So he prayed to Moshe,

1:37:41that a person will stop it. So he says to him, and he will send Pharaoh and he will call to Moshe and Aharon, and he will say to them, I have sinned this time, Hashem is the righteous one, and I and my people are the wicked ones. Behold, pray to Hashem, and many of them will be voices. Hashem is the Barad and will send you, and you will not be allowed to stand. He says, you will stop these voices. First he says voices, and then he says Barad. Why? Because Pharaoh was afraid of the voices, This rage, something he was afraid of, from the Barad itself. So Moshe says to him, Moshe says to him, I will leave the city, I will spread out my hands to Hashem, the voices will cease, and there will be no more Barad, so that you will know that the earth belongs to Hashem. And then I will pray to Hashem to stop this mess. And then you will know that Hashem is managing the earth. What does it mean to manage the earth? He is managing the world. What does it mean to manage the world? He is also managing all the laws of the world, whether it is gravity, whether it is fire, whether it is water. With everything and everything, He is managing everything.

1:39:07But in order to reach it, I have to leave Egypt and then pray. Why do I have to pray? Because Egypt is full of avodah zarah. It is forbidden for a person to pray in a place where there is avodah zarah. And it is also forbidden for a person to pray, or to do any Torah learning, in a place with a bad smell. If it is a service, if it is a place with a bad smell, a bad smell is not good for the soul. It is forbidden to study Torah in such places. Another interesting thing about the Barad is that when Moshe left Egypt to pray to Hashem, the Holy One stopped the Barad on the spot, which means that part of the Barad stopped in heaven, it was in the sky. G-d took him back and kept him in space. Part of this treasure, G-d used in one of the wars that Yehoshua bin Nun fought. He helped Yehoshua bin Nun, making a miracle, and all of this treasure fell on the enemies of Israel. Another part remained in space, and in the book of Yechezkel 38:22,

1:40:26says that this barad, Hashem used it for the war of Gog and Magog. The war of Gog and Magog. It's the last third world war, and as it seems to us in the world, it seems that it has already started. It has started quietly, but most wars start quietly. all the missiles and the atomic bomb that Russia brought to Syria, that China joined, North Korea joined, all the Arabs joined. The only place that didn't join was America. When America joins, it's over. The game is over. There will be a third world war with a lot of anger. So... When Hashem decides that this is the time to bring the Messiah, then one of the things that will happen will be the war of Gog and Magog. And in this war, HaKadosh Baruch Hu will replace all the enemies of the people of Israel. There will be people who will say that even the whirlwinds of the robbers that went against Israel, whether it's Nebuchadnezzar, whether it's Pharaoh, whether it's Titus, and all kinds of people who went against Israel, He will return them in a circle, in order to replace them. And one of the ways to replace them is with the Barad. Now, we can end the portion with a good question, that we asked in our English lessons, that really, it's good for every person to think about it every day.

1:41:44went against Israel, whether it's Nebuchadnezzar, whether it's Pharaoh, whether it's Titus, and all kinds of people who went against Israel, He will return them in a circle, in order to replace them. And one of the ways to replace them is with the Barad. Now, we can end the portion with a good question that we asked in our English lessons, and really, it's good for every person to think about it every day. Now, we learned from the parasha a lot of things. First of all, we learned that the main thing about faith, the main thing about the connection with the Borei Yitbarach, is to understand and to return to the fact that He is Hashem. If He is Hashem, then He is Hashem all the time. He is not Hashem sometimes. He is not Hashem when you need some new work. He is not Hashem only when you need to read the Torah once a week. He is Hashem all the time. And Hashem, when He is all the time, it means that He is a faithful king. He is faithful; you can trust Him. What He says exists forever. Whether it's a punishment or a reward, if He said it, that's what will happen. So we need to understand this to have faith, a purpose in life, and also, with the help of Hashem, to be a yirei shamayim. The second thing that we understood in the parasha is that there is no discount. No discount. It doesn't matter who your father is, it doesn't matter who your mother is.

1:43:13It doesn't matter who your father is. You make a teshuvah, you make a teshuvah, like Korach's sons. Even though their father doesn't have a part in the next world—some say he does have a part, but still, he enjoys it and he suffers until today. But his sons, who made teshuvah before it was too late, not only did Hashem receive their teshuvah, but they received so much honor that they are mentioned in the book of Tehillim and mentioned in the Torah itself. And we make fun of them in our prayer. So when a person makes teshuvah, he reaches a very high level. So they did it before it was too late. Let's do the teshuvah before it is too late. There is no discrimination, there is no discount, there is no such thing as "I will do it when I get married, when I have money, when this will happen, when that will happen." The person who wrote and wrote again, wrote and wrote again, is not enough to make a teshuvah. And a person who says, "I will do the teshuvah now," and then I will return to teshuvah. They close the gates of teshuvah. They don't help him to do teshuvah. Even Yom Kippur, in the same chapter of Avodah, they say that Yom Kippur doesn't atone for his sins. There are many who think that if they do all the sins in the world, and then they go to the Knesset once a year, or maybe twice, because they listen to them on Rosh Hashanah, so they don't know that Rosh Hashanah is really Yom HaDin. They go to Yom Kippur. Before...

1:44:40the end of a prayer and they think that even if I stayed there all day, I stayed in the Knesset for two whole days from morning to night and I prayed, let's make a barbecue on Shabbat. They think that if they pray once a year everything will be fine. There is no such thing. The Mishnah itself says to such a person who knows that he is making mistakes and says, "I will return to teshuvah, Yom Kippur will not help him." Not only does it not help him, it can be even worse for him because he knows it's not true. It's a lie. And a person who does such things, who knows, and says, "I will return to teshuvah in a different way, when I have money, when I get married, when I have children, when all kinds of things happen in my life," he makes a big problem for himself. So, to finish, we need to ask ourselves this big question. The Holy One wrote these things in the Torah not only so that we would learn from our fathers,

1:45:40but also so that we know what will happen in the future. These things, these verses, you can understand that all the things that happened in Egypt will be even greater in the future. But how can we manage our day-to-day in a normal way? Even if Mashiach comes now, or comes later, it doesn't matter. Everyone can receive their personal Mashiach every day, their day of judgment every day. It doesn't matter if Mashiach comes tomorrow, or in two months, or in one year, or in five years, or in twenty years, it doesn't matter. A person knows that Mashiach will come, there is no answer, there is no redemption, there is nothing else, he has to pay the debt. But everyone knows that the same thing happens to a person if he is removed from the world. He left the world, he goes back to the real world, he has to pay the bill. So the question is, again, it's... We're laughing at Pharaoh, all the stupid things he did, and not only did he get one crown, two crowns, three crowns, four crowns, five crowns, six crowns, up to ten crowns, each one worse than the other. What, he didn't get it? They said he's not a tyrant.

1:46:58They said that in order to be Pharaoh you need to know 69 languages. People today have difficulty with two languages. They even have difficulty with one language. A wise man, a rich man, a strong man. How did he not grasp it? How did he not grasp it? After once, twice, three, four, five, all those things. Why? Because he didn't hear what was written in the Torah, "I am the Lord." He didn't hear. He didn't have yirat shamayim. He didn't have anything. He had something, he had a great source of pride. A great resource of pride. Because of his pride, he didn't want to save his life. He didn't want to commit himself. He didn't want to do good deeds. He didn't want to do good. He didn't return to teshuva. Moshe, after the Holy One proved it in the first verse of Parashat Va'eira, Parashat HaShavua, they don't see it again? Maybe I should prove it again. Go back to the answer. So the person has to decide for himself: Today, will I be Pharaoh or Moshe? Will I be Pharaoh, and will I continue to get all the tests that Hashem sent me and not pay attention, like

1:48:24they don't see it again? Maybe I should prove it again. Go back to the answer. So the person has to decide for himself: Today, will I be Pharaoh or Moshe? Will I be Pharaoh, and will I continue to get all the tests that Hashem sent me and not pay attention, like... People today, they call it one test, and another test, and another test, and another test, they're wasting money. There's a problem with the family, there's a problem with the children, there's a problem with health, there's a problem with work, there's a problem with, there's all kinds of problems, problems, problems, all day long, problems. What, do you think the Holy One just wants to annoy you? He's yours. Like a text message. Pray to me, pray to me, do mitzvot, do teshuvah... People today, they call it one test, and another test, and another test, and another test. They're wasting money. There's a problem with the family, there's a problem with the children, there's a problem with health, there's a problem with work, there's all kinds of problems, problems, problems, all day long, problems. What, do you think the Holy One just wants to annoy you? He's yours. Like a text message. Pray to Me, pray to Me, do mitzvot, do teshuvah. That's what he says about you. So how many crowns does a person want to receive until he returns to teshuvah? Will you be like Pharaoh and continue to receive crowns, while people laugh at you and your whole world is destroyed? Or will you be like Moshe and return to teshuvah? This is a question that every person must ask himself every day. Why?

1:49:45because without a person thinking about these things, there is no purpose for life. There is no chance in the world that he will have a relationship with Hashem. There is no chance. If you don't think about Hashem, you don't have a relationship with Him. If you don't fear Hashem, you can't love Him. So we need to know that every time something happens in our lives, it is for the good. Even the bad is for the good. And this is the biggest message that can be taken, at least from my knowledge, from the parasha, which is called several times. It's called on Pesach, and it's called on the parasha of Shavuot and Shabbat. We go over this story again and again and again. There are many, many things that can be taken from the parasha, but now,

1:50:45you can understand that this is the parasha that also gives us the laws that a person needs to believe in in order to connect with Hashem. And you also need to use it like an alarm clock, like something that you give to a person and you ask yourself, am I a navi or am I Moshe? At the beginning of the day you ask yourself, what do I want to do? At the end of the day you ask yourself, what did I really do? If you were a sheep today, that's fine. You don't need to wash yourself. You don't need to go to the funeral. Tomorrow you will be Moshe. In the morning, yes, I still want to be Moshe. With the help of Hashem, I will return to Teshuva. And slowly, slowly, I will do Torah and Mitzvot. Because there is no one to trust, except the Father in Heaven. Baruch Hashem. Another shiur in Hebrew. If there are questions, you can respond under the shiur. With the help of Hashem, I will continue to do more and more shiurim. Baruch Adonai Le'olam. Amen ve'Amen.