Adv Parashat Shemot / פרשת שמות

בס”ד שמות

Sefer שמות begins the six week (or eight week, in a leap year) period, known as שובבים, which is the acronym of the six first פרשיות. This word comes from ירמיהו where it’s written, says the שלה הקדוש and others, שובו בנים שובבים. It’s written that ימי השובבים are equated with יה”כ- בעשור לחודש=926=תיקון שובבים.Similar to חנוכה, this מנהג of שובבים, was revealed only later on in time. Most say השובבים ימיis the אור של משיח. The beginning of שובבים is always in טבת and extends into the whole month of שבט, and in a leap year, into Adar. The בעל הטורים and the חידא and רבי נחמן all write that the ס”ת of ואלה שמות בני ישראל הבאים make up the word תהלים. Tehillim has a tremendous power in bringing a yid to תשובה, as רבי נחמן says that the ס”ת of the next five words make up the word תשובה- מצרימה את יעקב איש וביתו. Tehillim is a תיקון for all חילול ברית. The ספר יצירה says there are two main בריתות to rectify- ברית הלשון and ברית המעור which both are very connected and there cannot be one w/o the other- שבת=702=לשון מעורOn שבת a yid is, or should be, careful about his speech- דבר דבר. The בעל הטורים says that את יעקב איש areס”ת שבת . The yidden in Egypt were in the גלות of speech, פה רע=פרעה.

The only illicit relationship that happened to the yidden, the entire time they were in Egypt was when the איש מצרי came into the home of שלומית בת דברי and in the pitch of night had relations with her. She thought that it was her husband. Notice her name- דברי, hinting that she talked a lot, and שלומית she said hello to everyone. From this act came the בן איש מצרי, who later was known as the מקלל, the one that cursed Hashem using the שם המפורש. The ארי הקדוש says that from him comes the root of נצרות, that אותו האיש is a ניצוץ of the מקלל of whom it says ונקב שם יה-וה”” whose acronym is ישו. This all began with wrong speech. In ב:יד פסוק Moshe saw two yidden fighting, who Rashi says were דתן ואבירם. Moshe said “why do you hit your fellow Jew”? and they replied with a brazen retort, “Are you going to kill us like you killed the מצרי ?” – then the פסוק says ויאמר אכן נודע הדבר. This tells us, says many מפורשים that the root cause of the גלות was the דבור.

In the first pasuk, the term איש וביתו באו is used. The only other time this phrase is used is by the mitzvah of נרות חנוכה. The Chanuka candles illuminate the descent into טבת, the מצרים of time – נר חנכה משמאל=744=איש וביתו באו. The word יובל means returning to our roots, the source being ועל יובל ישלח שרשיו, meaning- the roots grow best next to water. The purpose of going down into Egypt, is the coming out- את יעקב איש וביתו= 1327=ועל יובל ישלח שרשיו.

The Ari Tzal says that there is a שם עב which has the name of Hashem with 72 words. The 8th phrase of this שם is תכה, which משה said when he confronted דתן ואבירם in פסוק ב:יג, where he said למה תכה רעך. This is the שם that משה used to kill the מצרי. This שם is the ר”ת of the last פסוק of Tehillim כל הנשמה תהלל ..and also the ס”ת of the last words of Modim ולך נאה להודות, which are both clearly praises of Hashem. Moshe killed the מצרי with this שם תכה, however it was a little late, since the בן איש מצרי was already conceived, which led to ישו and the קליפה of נצרות. Here we learn a great lesson, that the thanking and praising Hashem is what gets rid of נצרות. Using our mouths properly, that is שמירת הפה is what’s going to end the גלות of Edom, and protect us from נצרות. In pasuk יב it says that Moshe killed the מצרי and then ויטמנהו בחול. The מהריל says that the ערלה after a ברית is מטמין בחול, exactly what Moshe did with the מצרי. The four גליות of בבל מדי יון אדום corresponds to the four different leprosies that the Torah speaks about in פרשת תזריע. The phrase שתי וערב, which בהלכה we are not permitted to daven facing it, is also found in פרשת תזריע. The מדרש says there are four different shades of leprosy- שאת ספחת בהרת צרעת which correspond to the four empires. צרעת corresponds to Edom and נצרות. This type of leprosy results from פגם הלשון and so the תיקון is through שמירת הפה, by using our speech to thank and praise Hashem.

שמירת הברית is the תיקון for גלות ישמעאל. The same way ברית and פה go hand in hand and there’s no פגם of one w/o the other, the גלות אדום and גלות ישמעאל are connected. The פסוק says הנצרות=751=איש צרוע הוא טמא הוא – -איש צרוע הוא טמא הוא and

ישו הנוצרי=677=איש צרוע. This is hinted in the symbol of שתי וערב. After צפרה took a rock and circumcised her son Eliezer, she says to משה in Pasuk 4:25 כי חתן דמים אתה- – שתי וערב=988=כי חתן דמים אתה. The way to get rid of the שתי וערב is through שמירת הברית and שמירת הפה. This פרשה is always read in the vicinity of “their” holiday, the 25th of December. When Moshe says ויפן כה וכה he sees the טמא of נצרות on כה, the 25th of Dec., and also the תיקון, on our 25th, כה כסלו ,where we praise Hashem, להודות ולהלל and subdue their טומאה.

The Gemorra says הכל הולך אחרי החיתום, where the חתימה of the Sefer of song and praise to Hashem- תהלים, is (this name in) – כל הנשמה תהלל and the חתימה of מודים is (in the name) ולך נאה להודות – שמונת ימי חנוכה=945=הטוב שמך ולך נאה להודות.Chanuka and Purim are the remedy before the wound, and both precede this טמא of נצרות. Chanuka is our 25th before their 25th, and פורים, in that אחשורוש marries אסתר on ר”ח טבת, which is on חנוכה, where the Gemorra says the reading of the מגילה is synonymous to saying הלל. We enter into the boundary of עשו, and we are not afraid of him or of נצרים. The name of Hashem that Moshe used to kill the מצרי was 425=חנוכה פורים=425=תכה=ימי השובבים. The תיקון of what פרעה said כל הבן הילוד היארה תשליכהו, which is the biggest פגם הברית, in decreasing the population, the זרע ישראל, is שובבים תת. Amazingly שובבים תת=1160=ליהוה אתי ונרוממה שמו=1160=כל הבן הילוד היאורה תשליכהו. The tikun for שמירת הברית and שמירת הלשון is praising and thanking Hashem especially during the weeks of שובבים תת. The ארי הקדוש says that every month has a combination of Hashem’s name from different פסוקים. The combination for the month of טבת is from a pasuk (praise) in Tehillimליהוה אתי ונרוממה שמו .

The astrologers saw the lower level Jews – יהי דן נחש עלי דרך=771=תשליכהו. The נחש הקדמוני was the first to sin in these two חטאים. Firstly he spoke לשון הרע against Hashem. Many say he was inflicted with צרעת, as we see that snakes shed their skin. Also הנחש היה ערום, where ערום is מעור. He also had relations with חוה as it says in Gemorraשבת קמו , where it says

בא נחש על חוה והטיל בה זהומה . It also says הנחש השיאני the same language of נשואין. Because of לשון הרע, the brothers threw יוסף in a pit of snakes. In our Parsha, משה speaks against the nation, saying הן לא יאמינו לי, and so his staff turned into a snake. Also because he delayed in circumcising his son, he was swallowed up by a מלאך in the image of a snake. Moshe’s hand was covered with צרעת, the punishment for לשון הרע. The real reason for this was that משה was a true shepherd, in that whatever חטא was committed by כלל ישראל, he would also do, in order to invoke divine compassion. After the yidden committed the grave sin of the חטא העגל, which was ע”ז, Moshe threw the לוחות down, showing כעס, which is equated to ע”ז. We see he cared for the lowest tribe, Dan – שובבים תת=1160=ביום העשירי נשיא לבני דן. He stood up for the yid from שבט דן, that the מצרי was beating (most probably the בעל of שלומית was also from שבט דן). Also Moshe saved a baby that was cemented into a wall. This was מיכה who was from דן, who later was involved with ע”ז. The sign of true leadership in כלל ישראל is the one who cares for all of the flock. Moshe ran after a stray גדי, which the מדרש says was one of hundreds. Any other shepherd would just leave it. Moshe is the רועה נאמן.

The מזל of דן -טבת, the lowest month is the גדי. Another one of the שם עב is חבו which is the ר”ת of חיל בלע ויקיאנו, is a תיקון for פגם הברית. This is what we should think of in theברכה of מקבץ נדחי .. in the words יחד מארבע כנפות and מקבץ נדחי עמו. The טומאה swallows up sparks of קדושה and then spits them out, when we do תשובה. This is the concept of returning a lost object –חודש טבת=729=השבת אבידהThe חבו is a חוב. A yid that is פוגם in the area of ברית is a בעל חוב, and when he rectifies himself in this area, he merits his חלק in Torah – ותן חלקינו בתורתך is also ר”ת חבו. There is only one time in חומש that the word חוב appears, in לך לך, where it says that there was a place called חובה. Rashi says there is no such place, and that חובה is דן. As we already said דן represents the month of טבת in which we begin the תיקון of שובבים.

As we get closer to the גאולה, the importance and awakening of the ימי השובבים increase. Amalek was mainly after the שבט דן, referring to them as the נחשלים, which is a combination of נחש and מילה, representing the two חטאים, in the month of טבת. When we say the שמע ישראל and ברוך שם, we are attempting to rectify these two major sins. Both have six words corresponding to the six weeks of שובבים-נחש צרעת=1118=שמע ישראל יהוה אלהינו יהוה אחד and

מלכותו לעולם ועד ברוך שם כבוד =1358=ברית מילה לשון הרע

Pharoh was told that משה was going to be born and die in water. This was really the חטא מי מריבה, which happened because of water. This took place on י ניסן, the day מרים was מסתלק. This was also the day corresponding to the 10th month- טבת and שבט דן. Every day of ניסן is considered ר”ח, especially the first twelve days which correspond to the twelve months. This is why פרעה says כל הבן הילוד the ה הידיעה shows his intention was to kill משה. The Egyptians worshipped the water, the Nile River. מצרים has the word מים in it. Of the four יסודות, water represents the physical pleasures of this world. A deeper meaning of פרעה wanting to throw all the Jewish boys into the Nile, was he wanted them to sink into the physical desires. Moshe, whose name was given to him with the words מן המים משיתהו meaning he was pulled out of the water, was sent to pull כלל ישראל out of the physical pleasures of this world- – עקביתא דמשיחא=946=מן המים משיתהו.

Beside what the בעל הטורים brings that the last letters of the first five words spell out תהלים which is a must to say especially during the ימי שובבים for שמירת הפה, he also brings that the first and last letters of ישראל הבאים, also in these first five words, make up מילה. When Yosef passed away there was a big ירידה in Bris ברית=612=וימת יוסף. Both שמירת הפה and שמירת הברית go hand in hand in protecting us in גלות, and preparing us for the גאולה. This is especially true in this last generation, where these two בריתות are very difficult to keep. We live in countries where there is freedom of speech, where anyone could more or less say whatever he wishes. This obviously leads to the opposite of שמירת הפה and in the area of ברית, the world is steeped in all forms of immorality, which we don’t need to elaborate- הדור האחרון=485=תהלים. By saying תהלים, this last generation with Hashem’s help will merit to see the משיח, that is both משיח בן יוסף and משיח בן דוד. These are the two שמירות we spoke of, where משיח בן יוסף represents שמירת הברית, since Yosef is the only of the אבות called צדיק because he exceled in the area of Bris. משיח בן דוד represents שמירת הדבור, coming from יהודה who was named so הפעם אודה את ה” meaning praising Hashem- דוד בן ישי=386=לשון. Observing that which these two Mashichim represent- שמירת הברית ושמירת הפה, especially during the six weeks of שובבים, will bring us to the Geula.

We see something very unique in פרשת שמות,hardly ever found. There are two separate הפטרות, one for אשכנזים and one for ספרדים. The הפטרה for the Sefardim is from ירמיה, which is usually read the first הפטרה of the three weeks. In pasuk יד it says מצפון תפתח הרעה. The month of Teves corresponds to שבט דן, who were positioned in the north, the left side. This shows that the ספרדים view the פרשה from an external viewpoint, which is the גלות. Even when the yidden are on a low, and mourning the חורבן, the הפטרה ends on the positive note- קדש ישראל לה” ראשית תבואתה showing clearly that we are Hashem’s first. The last pasuk in קיט is תעיתי כשה אבד בקש עבדך David is begging for the lost sheep ‘from שבט Dan’- ראשית תבואתו=1726=תעיתי כשה אובד בקש עבדך which is in the הפטרה according to the ספרדים. They are also Hashem’s first-born- ויחן שם ישראל נגד ההר=1222=תעיתי כשה אבד All the yidden, even the שה אבד, are equal and all will come back. In the הפטרה according to the אשכנזים, even the אובדים and the נדחים will return. In these weeks yidden can identify with being Hashem’s first ראשית תבואתו=1726=תיקון שובבים תת.

This is connected to Parshas שמות which says for the first time- בני בכורי ישראל. The הפטרה for the אשכנזים is from ישעיה, the פנימיות viewpoint, of the גאולה with the well-known- והיה ביום ההוא יתקע בשופר גדול ……והשתחוו לה” בהר הקודש בי”ם. During the ימי השובבים there is a תיקון even for the אובדיםand for the נדחים. The goal is to leave the טומאה of מצרים and come to ירושלים. Jerusalem is the place we go to praise Hashem, in the מקום המקדש, the place of שמירת הפה and שמירת הברית. As it says לא יבוא בך עוד ערל וטמא, the ערל being the נוצרים, and the טמא being the ישמעאלים. True מילה or תיקון הברית can combat the fake מילה that the ישמעאלים have, which they claim because of, they have a חלק of א”י. In order for us to remove the Muslims and the נוצרים from י”ם, we need שמירת הפה and שמירת הברית, and then we’ll be able to enter י”ם and build the בהמ”ק.

In פסוק ד:כה it says that צפרה took a stone and circumcised her son Eliezer. In the same Parsha that משה is swallowed by the נחש, Aharon who has no קנא- שמח בלבו, which is the tikun and is זוכה to wear the חשן. צפרה is the letters- הפרץ, as it says in Micha- עלה הפורץ לפניהם, where the משיח is called the פורץ, as he will break all barriers of the Galus. The משיח will come and circumcise all the yidden ותקח צפרה צר, in a spiritually sense, as it says ומל ה” אלוהך את לבבך ..which is dependent on ומלתם את ערלת לבבכם, which the Torah commands from us, through these two שמירות. What do we do with the ערלה? We bury it in the sand, just as משה did with the מצרי. The ערלה is the רע, of which after removing, we have to reveal the good. It says ותרא אתו כי טוב הוא -they saw that the baby was good. Is there a baby that’s not good?

The Gemorra in סוטה says, משה was born circumcised, and so טוב here is מילה, and so removing the רע reveals the עטרה. David HaMelech asked that his תהלים be equated to the learning of נגעים and אהלות that is נגעים against לשון הרע and אהלות against death which blemishes in matters of purity are equated with – מסכת נגעים אהלות=1136=אמירת תהלים.

In the beginning of the Parsha, פרעה says הבה נתחכמה לו, which on one level means that פרעה wished to contaminate the מחשבה of the yidden, which is the root of all sins שובבים=360=המחשבה. No matter how low the yidden fall, they are always considered בני בכורי ישראל. When this is mentioned here in פרשת שמות, the yidden were on the 49th level of טומאה. Also the Parsha is always read in the lowest month of טבת, representing the lowest of the שבטים, Dan. In the last line of תהלים, David was thanking Hashem for the 70 years given to him from Adam HaRishon who was supposed to live 1000 years- 930=כל הנשמה תהלל יה. The world was created בזכות משה where בראשית is וירא ראשית לו. Moshe was the נשמהof ראשית, the נשמה of אצילות, the root of all prophesy. He was born and raised in the lowest טומאה, the palace of פה רע -פרעה. Rav Tzadok said that the גואל had to be brought up with the people, in their suffering. We learn about the birth of the true גואל at the same time ‘they’ are celebrating the birth of the משיח שקר which some say was born onט טבת . Moshe was the peak and root of all נבואה, being a תיקון of what took place on ט” טבת, with the death of עזרא הסופר which ended the period of נבואה. From the acronym of שמות, we learn the importantמצוה of שנים מקרא ואחד תרגום, to beמעביר סדרה . The חתם סופר says that the לשון הקודש being read twice is מבטל the לשון תרגום with the principal of בטול ברוב. This is a תיקון for what took place on ח” טבת, when the holy Torah was translated into Greek. When פרעה commands that no straw be given for the bricks he used the words לא תאספון. The Rizener said that the intention of פרעה was that the yidden shouldn’t ‘farbring’, gather on שבת, knowing the great merit they have with this אסיפה.

The בעל הטורים says that את האור כי טוב, which represents the אור הגנוז, spell out the ס”ת ברית. The more one is נזהר in ברית, the more of the אור הגנוז, the more טוב is revealed to him. The month of טבת, is the month of טובות beginning with the tikun of שובבים. One of the פרקי תהלים that speaks of משיח is perek כא. Pasuk ד begins כי תקדמנו ברכות טוב which is the acronym of טבת. On ט טבת, with the passing of עזרה הסופרthe period of prophesy ended. The root of all נבואה is in Parshas שמות, when Hashem appeared to Moshe by the סנה. The word סנה is written five times, representing the five גליות, the fifth being גלות ישמעאל which Rav Chaim Vital speaks of in עץ הדעת טוב. The month of טבת is the מצרים of time, when the התחלת דפרענותא took place and which the התחלת דגאולה will take place in the future. From חנוכה till פורים with the ימי השובבים in the between, the goal is to receive the holy Torah- ונשמע נעשה=891=יציאת מצרים and עבדון את האלהים על ההר הזה=1351=חנוכה תיקון שובבים פורים