"Departing from Egyptian Culture - Progressing to the Coming of the Messiah"

"Departing from Egyptian Culture - Progressing to the Coming of the Messiah"

by Rabbi Shmuel Eliyahu

צפו: יוצאים מתרבות מצרים - שיעורו של הרב אליהו

"יוצאים מתרבות מצרים - מתקדמים לביאת המשיח" - שיעורו השבועי של הרב שמואל אליהו

כ"ז אדר תשע"ח - 10:19 814/03/201 [I have not proofed the google translation, video provided]

Parashat Vayikra Video in IVRIT

All Redemption is Pure

Purified by this bloody one on the mezuzot and the beacon

When we left Egypt, God had to purify us of the gates of impurity we were in Egypt, and he did so by means of the blood of the circumcision that removed the foreskin from all of Israel. Even the foreskin, which can speak, both the foreskin of meat and the foreskin of the heart. As it is stated: "And you shall put your foot on your head, and you shall not oppress them." (Deuteronomy 10:16).

Israel also cleansed this blood of Passover on the doorpost with the Association of Azov (Shemot 12:22). In the midrash (Shemot Rabbah 17a), the Sages compared this shift to the purification of the mazveh to the purity of the leper, as it is stated: "And the priest commanded, and took the water for two days, the life of Teroroth and the tree of the earth, and the second of the seed and the seed." By Azov: "And he took a dove, and carried a watering man in the water, and sprinkled it upon the tent" (Bamidbar 19:15).

This is probably the reason why there is no need to hallucinate the mezuzot and the mikveh every Pesach, even though it is written in the parasha "And keep this word for you and your son forever." And the reason is that we are not actually going out of the country's nine hundred gates of impurity, and we do not need that great purification.

Purification from exile

It is true that at the exit from the last exile, we are once again required to purify ourselves of the impurity of the land of nations and their spiritual malfunctions. In this exodus, too, we are purified by the word of God, as stated in Deuteronomy: "And the word of the Lord your God is to your heart and heart to love the Lord your God with all your heart and all your soul for your life" (Deut.

In this redemption, we also purify this pure water that God contains. As stated in the Book of Ezekiel "And I will bring you down to the waters of the tahurim, and purify you of all your possessions, and all your possessions will overtake you" (Ezekiel 25:25). The purification that follows is the renewal: "And I gave you a new heart and a new spirit in your midst, and I cut off the heart of the stone from your chain, and I gave you the heart of the flesh" (Ezekiel 32:26).

Purification from bad culture

This purity that God cleanses us is not only a physical impurity, but also a spiritual and conceptual impurity. For He says to us: "All your possessions and all your possessions shall I make you awake." Even from the impurity of idolatry that defiles physical bodily impurity in touch and burden (Shabbat 13: 1). And the purification from the impurity of Egypt was also a spiritual impurity, which the Torah warns of several times.

Exodus from Egyptian culture - between man and his fellow


Every widow, orphan without complaint (?)

One of the impurities connected to Egypt and the Torah that warns us of it is a culture of exploitation and enslavement. For Egypt was a house of bondage. And when the Torah wants to warn us to observe the mitzvot between man and his fellow, it reminds us of the exodus from Egypt.

The first thing that the Torah commands after Matan Torah is to release slaves in the seventh year, and not to torment a stranger, an orphan and a widow. "And you shall not be rich, nor shall you be oppressed, for the gerillas shall dwell in the land of Egypt: all shall be, and ye shall not be afflicted" (Exodus 22:20). The Torah repeats in the same parasha "And you shall not be oppressed, and you shall know the soul of the stranger, that you shall be raised in the land of Egypt" (Exodus 23: 9).

You can not give it to yourself or to you

The same applies to the prohibition of interest: "At Csfc not Ttn to him Bnsc and Bmrbit not Ttn Aclc: I am the Lord your Gd Asr Hotzati Atcm land of of Egypt give Lcm At the land of Canaan Lhiot Lcm Lalhim" (Leviticus such a term). To tell you that when you take interest from poor poor people who have nothing to eat, you repeat something of the evil of Egypt.

Do not judge the judge by mistake or by saying

Thus the Torah mentions the exodus from Egypt in relation to the prohibition against deceit in size and weight. "Not Taso injustice Bmsft Bmdh Bmskl and Bmsorh: Mazni justice Abni justice Aift justice and righteousness Ihih Lcm Hin I am the Lord your Gd Asr Hotzati Atcm land of of Egypt" (Leviticus her). In this fraud the seller cheats every buyer and buys every day, and he has no way of repenting, who does not know who will return. Here, too, the Torah reminds us of Egypt, who tortured and harassed so much that they could not repair, and God hardened their hearts and rejected them to destruction.

And you shall remember you were a slave in Egypt

The Deuteronomy mentions a number of prohibitions that are not intended to oppress the stranger, the orphan and the widow. "You shall not hire me, and I will buy you from your brother, or from your garden, which is in thy land." And although it is forbidden to oppress rich people, the Torah speaks in the present. She also ordered the return of a pledge to the poor. Pay him a salary a day. "On the day he will give his wages, and the sun shall not come upon him, for I will be with him, and to him he shall lift up his soul."

She also commanded not to punish fathers for children: "Do not father a father with sons and sons shall not obey the father of a man in his sin." Do not tilt the sentence of the weak: "You shall not judge a stranger and you shall not betray the garment of a widow." Although it is also forbidden to divert the judgment of the rich. All of them are stamped in the law. "And you shall remember that I was working in Egypt, and the Lord your God gave you from there on the basis of you, so that I may make you do this thing" (Deuteronomy 24:18). You were there and felt what it was to be utilized, do not do it to others.

To be orphaned and to be a llama

The Torah also mentions the lessons learned from the Exodus from Egypt. Thus the Torah mentions the mitzvah of oblivion. That Omar forgets in the field he will not return to take him, but will leave us to the poor: "For you shall cut your harvest in your land, and you shall forget the land in the field, and you shall not return to bring it to the land, and to the lamina shall be for you.

[Google was unable to translate this portion: [. . .] "Yes it is a mitzvah to leave olives and grapes in the vineyard for the poor:” . . .  – so this portion was omitted, you can listen to the Ivrit]

Exodus from Egypt - Faith in the Messianic Age

Just as I want you to believe in me that I took you out so I want you to believe in me that I will gather you and save you

Therefore, God placed the commandments of faith in the Exodus from Egypt: "I am the Lord your God, who brought you out of the land of Egypt from the house of servants" (Exodus 20: 2), God tells us: I am not found only in the higher worlds; (4:39): "And you know today, and dwell in your heart, for the Lord is the God in heaven above, and on the earth, from there is no more."

The SA says that in this mitzva we learned to believe that God always leads the world. From here we learned to expect salvation. And so he wrote: "And as for the wicked, since He is speaking, I am the Most High, just as I want you to believe in me that I took you out so I want you to believe in me that I am the Lord your Gd and I will gather you and save you. The nations, etc. "(CC Mitzvah A).

To remember the day you left Egypt all the days of your life.

According to the deputy commander, it is possible to understand more deeply what the Gemara (Berakhot 21a) says that "truth and stability" is more important than reading the Shema: Rav Yehudah said, "If you read the Shema, do not read it." The Gemara explains that "true and stable" is a duty from the Torah because it mentions the exodus from Egypt, and the Torah said, "For the sake of remembering the day that you departed from the land of Egypt all the days of your life," even on the day And at night.

On the other hand, in the opinion of a rabbi there is no obligation to recite Shema every day, and what is said in Parashat Shema and Deuteronomy Bam is said about the words of Torah and not about Shema itself. It is true that the halachah is not in his opinion, and the Shema should be recited even if it is doubtful whether he recited it or not (Shulchan Arukh Orach Chaim 47).

You are the first and you are the last one. And we do not have a king and a Savior

In the Tosafot there he asked: If the whole attribute of "true and stable" is that it is reminiscent of the exodus from Egypt, then in the parasha of Tzitzit is mentioned the Exodus from Egypt, then what is the great virtue of "true and stable"?

It is possible to rationalize according to Rashi, who explained in Gemara (Berachot 12) the virtue of "true and stable." It is said there: "Rabba bar Chinna said: He explained his name, saying that these blessings after the Shema are learned from the Exodus from Egypt in the belief in the future redemption. "We expect him to keep us his promise and his faith to redeem us immediately from kings and tyrants immediately and to our soul alive, and to guide us on the stages of our enemies, all these miracles are always frequent."

Yes, we say in the morning that the Lord who redeemed us in the past will redeem us in the future. "The truth of the God of eternity Mlcno. Cliff Jacob defender Isano. Ldor and compartment Hoa Kim and Smo Kim and Csao okay and Mlcoto and Amonto forever Kimt, and Dbrio Hiim and Kimim and Namnim and Nhmdim forever and Laolmi Aolmim".

Yes, in the first half of the "Emet V'atziv" blessing, we recall that the Lord who redeemed us in the past will redeem us in the future. "Our God, our God, our Father, our God, our God, our God." Because you are "a mighty king for a great quarrel for fathers and sons." And those who redeemed the former will redeem the latter. "You are the first and you are the last one.

This blessing is not allowed to leave even one moment of the first blessing of YH, which also speaks of our redemption from the redemption of our forefathers, that you are "our God and the God of our forefathers." May we merit to see our redemption and redeem our souls soon, Amen and Amen.

Source: hakolhayehudi