Exile and redemption.
Breishis dealt with the Tzadikim, the fathers, mothers and the twelve tribes,
Shmos deals with the birth of a nation.
[See Likutei Sichos vol. 16 pp. 475-479].
This oral class (is based on a Sicha, though no Sicha was read), explains that for a nation to be born, where even the greatest sinners are members we must be branded on the deepest levels of the subconscious, and that was Galus Mitzrayim.
we are not a free nation until the nationhood shows itself ion the physical world, thus we are not free until Hashem has a home on earth- the Mishkan.
Thus every word from the beginning of Shmos until the end us all about one thing: Exodus.
Class Sixty Two.
The entire Chumash Shmos means names because it explains how we go into Galus and how we survive and thrive.
Class Sixty Three.
This class deals only with the part of the Sicha about Yosef.
Though Levi survives Yosef by twenty years the death of Yosef marks the beginning of the Galus from the spiritual sense.
The level of miracles that Ya'akov brought with him to Egypt passed with Yosef's death.
Class Sixty Four.
Rav and Shmuel: new king or old king who acted as though he forgot Yosef.
Was his sin primarily against God or man.
Class Sixty Five.
Making the Jews bitter was not only physical but spiritual, they became distracted from who they are really and this is real bitterness.
Class Sixty Six.
The punishment and exile included drowning the boys in the River but not the girls.
The Rebbe points out that the "keeping the girls alive" was also part of the decree, it means living in the spirit of Egypt and their worship of nature.
It explains the deeper meaning of drowning the boys in the River as well.
Class Sixty Seven.
[Same as class sixty three Sicha, but discussing the beginning and the end rather than the middle].
Moshe the redeemer needed to be above the limitations of all (3) levels of exile,
his mother therefore was conceived outside of Egypt, and miraculously became young to give birth to Moshe,
this is connected (not only with leaving Egypt, but also) with the entry into Eretz Yisroel.
Class Sixty Eight.
Likutei Sichos vol. 16 page 13 ff.
This Sicha discusses the idea that placing Moshe in the River Nile did far more than save his life,
it broke the decree of the killing of the children,
and it broke the idol of Egypt altogether.
Class Sixty Nine.
This class deals only with Chapters 3,4,6 in the Sicha.
Moshe was a Tzadik at birth, the home was filled with light.
He was Torah which is Emes that never changes.
Moshe being Moshe from the moment he's born forever.
Class Seventy One.
Moshe grows up like he was born: at birth he already displayed his future greatness in two aspects:
A. He was born circumcised, revealing an incredibly lofty personal level,
B. He was born with the Shechina indicating his preparedness to lead the Jewish people.
The two ויגדל הילד, ויגדל משה reflect these two aspects: growing up very young.
Class Seventy Two.
Loshon HaRa is the only thing that prevent a nation from being formed, even if God is the creator.
Idolatry isn't as negative as disunity.
Class Seventy Three.
Moshe leaves Egypt, Ethiopia, Yisro and his role.
Bila'am, Iyov, Yisro.
Class Seventy Four.
Moshe meets Hashem at the burning bush where the Yidden are discussed.
He is encouraged to become the leader but never forced. He argues for a week before acquiescing.
Class Seventy Five.
Moshe proposes that Moshiach redeem the Jews from Egypt rather than him, but Hashem tells him that now is his time, and Moshiach will use the Torah Moshe received to correct the world altogether.
Class Seventy Six.
In the beginning and in the end, the difference.
When the Tidden left Mirzrayim they were like sons of a father, where all are redeemed (even sinners) unless they refuse to be.
When Moshiach comes, we will be chosen. Choice is only about the chooser, and not the chosen at all, consequently, no one is left behind not even he who doesn't want to be redeemed.
Class Seventy Seven.
Individual righteous people and a holy nation.
Class Seventy Eight.
what is the answer to Moshe's question- what merit entitles the Jews to be redemption?
Answer: the waiting and anticipating was already actual in Egypt.
Class Seventy Nine.
The wealth must come to the Jews in a way that pleases Avrohom Avinu.
Two reasons for Jews to get the wealth they took from Egypt:
1) To punish Egypt.
2) To reward them, this latter reason requires it to be given with benevolence.
Class Eighty One.
Moshe and Aharon (who are Leviim and not enslaved) get involved in other Yidden's business and this is the only thing that can usher in the Geula.
In spite of the Pharaoh's protests.
Introduction to the Sicha on למה הרעותה.
The three ways Moshe met the Pharaoh.
כה אמר הוי'... לא ידעתי את הוי'ה.
אלוקים מול הוי'ה טבע מול נס.
Egypt's Parnassa is from the earth, Eretz Yisroel is fed from heaven.
Pharaoh tries to show that all that Moshe does is from a G-d of nature and no more [by attempting to reproduce each and every miracle Moshe shows him].
Class Eighty Three.
After Moshe shows up things only get worse.
Why and what Hashem expects of Moshe in admonishing him for asking (very good) questions.
Class Eighty Four.
Moshe complains (and he is right). But Hashem explains that the only way to get הוי'ה on the level above all constraints.
Class Eighty Five.
Moshe and Aharon duel leaders are exactly the same inasmuch as they are their parents children, but they are different inasmuch as they in their own way is concerned.
Class Eighty Six.
Moshe is Elokim to Pharoe, and Aharon is his Navi.
Some things can not be delegated; the breaking of Pharoe neede to be doen by Moshe.
The story of the מאמר ראה נתתיך אלוקים לפרעה.
Class Eighty Seven.
The Makkos were needed to get Yidden out of Egypt but thye had deeper purposes as well.
Class Eighty Eight.
Three levels of understanding the (need for) the Makkos:
1) To get Yidden out of Egypt. That would not happen until Egypt got to know Hashem, this is the reason Hashem needed to punish Egypt.
2) To educate Egypt about Hashem for Egypt's sake.
3) To give Yidden a deeper understanding of Hashem, as (after all) everything is for Yidden as it says: בשביל התורה ובשביל ישראל.
Class Eighty Nine.
The event of the stick becoming a serpent and then a stick again and only then swallowing the sticks of the Egyptian magicians goes to the core of all the ten Makkos to show Hashem's dominance over the Pharaoh.
This explains why so much of the miracle remained un-predicted.
This class continues the Sicha, explaining the point of this miracle with serpent, to show Hashem's dominance over the Pharaoh.
Class Ninety One.
In contrast top the convention that there are two successive stages to the Pharaoh's stubbornness; one where he is stubborn on his own and another where Hashem makes him stubborn.
The Rebbe proves that:
1) The two levels of the Pharaoh's stubbornness are simultaneous and last fro the duration of all ten Makkos beginning with the very first. His first stubbornness makes some sense; while the second makes no sense whatsoever.
2) Moshe was told about these two stubbornnesses so he could combat it with two levels of קבלת עול to counteract Klipa's stubbornness.
Class Ninety Two.
Likutei Sichos vol. 31 page 34 ff.
The plague of blood was static- being fully manifest from the first moment and not advancing over the course of the week it lasted.
Still at week's end it was completed- why?
We'll continue next time.
Class Ninety Three
Blood still advances over the week, as it's education is completed not only over the course of the week it inflicted Egypt, but even the three weeks between plagues was a part of the education.
Class Ninety Four.
The first two plagues represent parallel yet opposite ideas:
Dam- Blood is to warm Egypt from it's natural coldness to holiness, to be warmed by it.
Tzfardea- Frogs were to cool off Egypt's passions to worldliness.
Here the order (is atypical:) first from the top down and then from the bottom up.