Parshas Bo is always read on the Shabbos preceding Yud Shvat or on Yud Shvat itself.
There is an obvious connection between the two, for Parshas Bo is the parshah of Redemption which tells how the Jews were redeemed from Egypt.
And Yud Shvat, the anniversary of the yahrzeit of the Previous Rebbe and the Rebbe Shlita's assumption of the nesius, highlights the potential for the Future Redemption.
May our study of the Rebbe Shlita's teachings bring this potential to consummate fulfillment.
May it generate divine blessings for his complete and speedy recovery and enable him to lead the Jewish people to the Redemption, and may this take place in the most immediate future.
24 Teves, 5754
Yahrzeit of the Alter Rebbe
"[G-d] placed the world within [man's] heart."
[1]
The mission of mankind - to transform the world into a dwelling for G-d - mirrors the challenges every individual confronts in developing the G-dly nature of his own character and personality.
For every person is an entire world in microcosm. [2]
There are two dimensions to our personal task of self-refinement:
Firstly, to use the qualities which we have been granted for a positive purpose.
For example, instead of self-oriented material desire, our potential to love should be expressed in love for G-d, and selfless love for our fellow man. [3]
And our potential for achievement should be directed to making contributions that are lasting in nature, rather than those of mere temporal value.
Similarly, each of our attributes should be dedicated toward good, and indeed, toward the most comprehensive good possible.
But there is a challenge which is more fundamental.
Every person should ask him/her/self: What am I living for?
Is my goal self-gratification, or am I living for a higher purpose?
Chassidus explains [4] that we have two souls, one an animal soul, that like an animal is concerned with its own needs and drives.
It is not bad; but it cannot see beyond itself.
The second soul is "an actual part of G-d," and its fulfillment comes through service, encouraging the expression of this G-dly nature and of the G-dliness invested in the world at large.
The conflict between these souls reflects the challenge which man faces: to break through his self-concern and to reveal his G-dly core.
When this is accomplished, the first task mentioned above, making positive use of the potentials and opportunities we are granted, can be achieved with far greater ease.
These same thrusts are reflected in our endeavors within the world at large.
One of mankind's tasks is to use all the elements of world for a positive purpose.
Every element of being contains sparks of G-dliness which are concealed by the material nature of our existence.
By using these objects for a spiritual purpose, e.g., eating a meal with the intent of using the energy generated from the food to serve G-d, we tap the G-dly energy invested in these worldly entities, and give it expression.
This goal must be applied in a very particular way, relating to the details of every situation as it is.
There is, however, a second, more general goal for our efforts - to nurture selflessness.
For worldly existence encourages self-concern, and man's task is to break through these barriers and reveal the inner truth.
The words "break through" are intentionally used.
For with regard to self-concern - to borrow a Talmudic phrase [5] - "its destruction is its purification."
Our desires can be redirected from undesirable motives to a positive orientation, but the fundamental approach of selfishness which characterizes worldly existence must be broken.
There is no redeeming quality in mere self-concern.
Egypt, Mitzrayim in Hebrew, serves as an analogy for material existence as a whole.
[6]
As such, both motifs mentioned above are reflected in the story of the Exodus.
The miracles G-d wrought in Egypt had two purposes:
- that Pharaoh should release the Jews, and that when they depart, they would "ask every man of his friend, and every women from her neighbor, golden and silver articles." [7]
In this way, they would "drain Egypt of her wealth." [8]
This reflects the Jews' effort to refine the sparks of holiness that were concealed within Egypt, allowing these resources of good to find positive expression.
- "So that you will be able to tell your children and grandchildren how I have made sport from Egypt, performing miraculous signs there." [9]
Pharaoh is identified with the stubborn boasts, "I do not know G-d,"
[10] and "the river is mine and I have fashioned it,"
[11] denying G-d's influence in our world and replacing it with self-orientation.
The fundamental purpose of the plagues was to negate this approach, to manifest G-dliness openly so that all could see, and in doing so, to break the pride of Pharaoh and his nation.
G-d persisted in this endeavor until Pharaoh's pride was crushed, and he came in his nightclothes to Moshe, entreating G-d's mercy. [12]
Personally, Pharaoh would have been prepared to release the Jews after several of the plagues.
He was, nevertheless, held back and the plagues continued, because G-d hardened his heart. [13]
Why was this necessary?
Had Pharaoh released the Jews earlier, he and his nation would not have been thoroughly humbled.
The refinement of the sparks of G-dliness concealed within the Egypt would have been accomplished, but the power which opposed G-d would have remained intact.
The plagues were continued until "Egypt [knew] that I am G-d," [14] and the self-oriented approach which their leader personified was shattered.
Just as the nullification of Pharaoh had to be absolute, in a personal sense, the negation of the approach of selfishness must be complete, encompassing every aspect of our being.
This dimension is reflected in the name of this week's Torah reading, Bo.
The most common meaning of Bo is "come," but it also means "enter," or "penetrate." [15]
Moshe is commanded to penetrate to Pharaoh's core and negate his strength.
As the Zohar states, [16] G-d caused him to enter room after room, penetrating to the very heart of Pharaoh's palace.
The command to confront Pharaoh and negate his influence is given to Moshe, because the task of negating selfishness is a fundamental dimension of man's service.
Man was given the mission of making this world a dwelling for G-d, and this is possible only when selfishness is nullified. For haughty self-interest prevents the Divine Presence from being manifest. [17]
And yet, this nullification of self cannot be accomplished by man on his own; this is only within G-d's power.
For this reason, Moshe shrunk at G-d's command; he realized that the challenge was greater than him. That is why G-d told him, "Come to Pharaoh," i.e., come with Me, and not "Go to Pharaoh." G-d would confront Pharaoh together with Moshe.
Moshe was not shirking responsibility. He was willing to go, but not with his own power.
By hesitating, he invited G-d's assistance, emphasizing that he would be acting only as an agent, and the power to nullify Pharaoh's pride would be G-d's.
Penetrating through and nullifying the self-oriented dimension of Pharaoh makes possible the revelation of a positive dimension.
And thus the Zohar refers to the House of Pharaoh as: [18] "the place where all lights are revealed in an unrestrained manner."
Carrying this concept further, the Exodus shares a direct connection to the ultimate Redemption.
Indeed, had the Jews merited, immediately after leaving Egypt, they would have entered Eretz Yisrael in the ultimate Redemption. [19] And the entire period from the exodus until the Redemption is referred to as "the days of your exodus from Egypt." [20]
For nullifying the selfishness of Pharaoh and breaking through the limitations of Egypt began - and begins for every individual when he relives the Exodus in a personal sense - a self-reinforcing dynamic that ultimately will take us beyond all limitations, leading to the Redemption; may it take place in the immediate future.
Adapted from Likkutei Sichos: Vol. XXI, p. 48-49; Vol. XXXI, p. 32-33; Sichos Shabbos Parshas Bo, 5733, 5751
Notes:
- (Back to text) Ecclesiastes 3:11.
- (Back to text) Midrash Tanchuma, Pekudei, sec. 3.
- (Back to text) See Avos 5:16.
- (Back to text) Tanya, chs. 1 and 2.
- (Back to text) Keilim 2:1.
- (Back to text) See the previous essay entitled "Seeing and Believing."
- (Back to text) Exodus 11:2.
- (Back to text) Ibid. 11:36.
- (Back to text) Ibid. 10:2.
- (Back to text) Ibid. 5:2.
- (Back to text) Ezekiel 29:3.
- (Back to text) Exodus 12:30-32.
- (Back to text) Ibid. 10:1.
- (Back to text) Exodus 7:5.
- (Back to text) Therefore one of the Hebrew terms for marital relations is biah.
- (Back to text) Zohar, Vol. II, 34a.
- (Back to text) See Sotah 5a.
- (Back to text) Zohar, Vol. I, 210a.
- (Back to text) See Sifri, commenting on Deuteronomy 1:2.
- (Back to text) Michah 7:15, note the explanation in Likkutei Torah, Masei, p. 88c ff; Sefer HaMaamarim 5708, p. 159ff.
Voeira - 5754