Parshat Tzav- Shabbat Hagadol
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Parshat Tzav- Shabbat Hagadol
going out of egypt and seder table
Dear friends “ad 120 b’simcha”
Shalom Uvracha mi'Yerushalayim!
We dedicate our learning today for all who need quick refuah, parnassah- successful livelihood and ‘Yiddishe nachas’. May Hashem answer all our prayers l’tovah! May we all come closer to Hashem b’ahavah ub’simcha. Amen.
We humbly ask everyone- please continue to daaven for the unity of Am Yisrael and Eretz Yisrael. (and those suffering from the Corona Virus)
We pray that this month of Nissan - be a month of joy and unity and great miracles for all of Israel and may we be blessed with the ultimate redemption, bimheira b'yameinu. In these insane times, May we all return to the holy sanity of the Torah Amen.
Love and blessings to you all from Yerushalayim
Have a wonderful Shabbos and a very joyous Nissan
Be Great and Make Hashem Great on this Great Shabbos!
B"H over the years we keep on learning more and more new insights into Pesach and the Haggadah. At the Seder we share these insights. It's all beautiful, but let us not forget the essence. It's very nice to learn another teaching and another one, but if it doesn't make a difference in my life, the Pharaoh is still blocking the narrows between the mind and the heart.
The essence of the Seder is to experience your liberation and the liberation of your people from slavery to freedom. Everything we do at the Seder- the telling of the story, the eating and drinking, the singing and dancing, the asking questions and going deeper and deeper- everything is a mitzvah, everything is about sincerely connecting and bonding with Hashem and your people, and yes, with all of Hashem's creation. The Divine Revelation of the holy Shechina at the Seder has to make a difference in our lives. Torah and Tefillah - Prayer have to make a difference in our lives.
On Shabbos Hagadol we disarm the powers of all those we are enslaved by. We are ready to confront our realities and proclaim that Hashem is great, Shabbos is great and we are great. And we are obliged to be great- no matter how long it will take, nor how difficult the struggle may be.
It is a very great mitzvah to study Torah, and we must not forget the teaching of Rebbe Shimon son of Rabban Gamliel (Avot 1:17):
שִׁמְעוֹן בְּנוֹ אוֹמֵר.... וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, אֶלָּא הַמַּעֲשֶׂה Shimon, his son, says, ".... And the exposition [of Torah] is not what is essential, but the action...."
Each individual possesses something in which he/she is the greatest. On Shabbos Hagadol, dream your great dreams, think about the beautiful person Hashem had in mind when He sent your neshama into this world, when He faced you and empowered you to achieve your highest self. Look at all the powers and energies that are blocking you and realize that they are nothing more than man made idols that are utterly powerless in the light of the holy Shechina. By being truly great and with sincere humility you are making Hashem great.
Parshat Tzav teaches us the essence of sacrifice, the essence of offering a קרבן – ‘korban’. To bring a ‘korban’ to bring yourself close to Hashem is an especially holy and delicate service, you can ruin the ‘korban’ with just an improper thought. Bringing a korban is more than just doing a physical act of sacrifice. The offering is holy because you are offering yourself to Hashem. We offer our ‘selves’ back to Hashem by accepting the ‘Yoke of the Kingdom of Heaven’. An improper thought in this case means that there is something of my ‘self’ that I am not sacrificing- giving up to him. This is so important to know- I need to sacre-fice, make holy, I have to offer my ‘self’- my attachments to “my flesh and blood” to come close to Hashem. In worldly words they say, “no pain, no gain’. Klipot, spiritual light blocking shells, are like skin, and it hurts to rip them off.
To make Hashem great in this world, we have to be great [and this is not a contradiction to humility]. You have to be willing to grow out of your skin, out of your worldly klippa attachments.
Today is the 11th of Nissan- it is the birthday of the last Lubavitcher Rebbe, Rebbe Menachem Mendel zt"l. We continue to give this day special attention and are thankful that the Rebbe’s neshamah came into our world and did so much for all of us.
The Tanya teaches that, ‘Tzadikkim are greater after their death, than they were when alive.’ When their souls are no longer encumbered by their bodies they reach more people in time and space, and inspire us ever more deeply to serve Hashem. Very little did i know then, how great the Rebbe was when he was alive; very little do i know now how great he continues to be. I was truly blessed to be near him at least on a few occasions. May he continue to inspire all of us and bring us both physical and spiritual blessings. Thank you, Hashem, for sending us this holy tzaddik. Happy birthday, Rebbe.
This is a somewhat strange story that i am about to tell you. It came to mind this morning.
A couple of days before the Rebbe's 70th birthday, 45 years ago, back in  Montreal, some friends invited me and strongly urged me to come with them to NY for the Rebbe's 70th birthday. B"H my wife who was already in her 9th month with our first child, agreed and we left for NY late the following night. A number of us shared the driving. Around 4am Professor Teitelbaum took over the driving and we arrived in NY around 5:30 in the morning. It was early on a cold morning, there weren't many people on the street and we were tired. Soon we came to a red light and we stopped.
‘I Eat Your Flesh’; ‘I Drink Your Blood’! These were the first words we were greeted with, staring at us right across the street, flashing in our faces in big letters on the electric marquee above the entrance to the movie theater. Were a little shocked and we laughed nervously. How ironic? Here we are arriving for a holy convocation with the Rebbe, and immediately we are confronted by these not for under 18s, X-rated movies. What thoughts would these titles arouse in our minds? What was the test and why were we being tested? I don’t know what anyone else was thinking, but one thought that did run through my mind was that if I wasn’t on my way to the Rebbe…. in other circumstances… I might have seriously considered buying a ticket, who knows? The light turned green and we turned the corner.
This 45-year-old memory came to mind this morning, while learning Rav Steinsaltz’s commentary on Parshat Tzav and sacrifices. I wondered why?
We learn in Vayikra that the blood of the ‘korban’ is sprinkled on the altar, and flesh of the ‘korban’ is ‘eaten’ by the fire on the altar. There is actually a holy side to these movie titles. [Holy words can easily be misused.]
Forty-five years later, am I ready to offer my flesh and blood to Hashem? The Alter Rebbe explains that giving tzedakkah is like offering your flesh and blood onto the altar. For with this money you have bought food which would have turned into flesh and blood, and instead you gave it to tzedakkah- you are offering your flesh and blood.
And 45 years later, i realize how little i was aware of the great extent of the Rebbe offering his flesh and blood to Hashem, to His Torah and to Am Yisrael.
Reb Shlomo would tell everyone “you’re the greatest”. As hard as it may be to believe, it is true! There is one thing and in that thing you are the greatest! Both the Rebbe and Reb Shlomo zt"l sacre-ficed their lives for Hashem. What do I have to sacrifice? What am I ready to sacre-fice? Am I ready? Are we ready? Yes, we are! It’s Shabbat Hagadol.
Have a great Shabbos Hagadol and be great!
Parshat Tzav-Shabbos HaGadol: Teachings from Previous Years
▪ Parshat Tzav: Korbanot
▪ Shabbos HaGadol and Holy Chutzpah
▪ To Be Free
▪ וְהוֹצֵאתִי וְהִצַּלְתִּי וְגָאַלְתִּי וְלָקַחְתִּי: The Four Stages of Redemption
▪ And You Will Know That It Is I Hashem Your G-D
▪ Towards THE 5th and ULTIMATE STAGE
Parshat Tzav: Korbanot
Mishkan in the midst
Lately I have had the good fortune to learn many new and wonderful things from Rav Steisaltz's sefer 'Chayei Olam'- talks on the weekly parsha. I hope that it will soon be available in English as well. [much of what I am writing today is based on what I learned (and hopefully understood correctly) in his sefer this week.]
Sefer Vayikra is also known as ספר הקדושה 'the Book of Holiness'- all that we learn in Vayikra, [and surely not only the parts dealing with the sacrifices and the mitzvot 'between man and G-d'] is to be seen from the perspective of learning what is expected of us as a holy nation – עם קדוש. It is so important to remember who we are and what we are here to do as a 'holy nation'. In his sefer Chovat Hatalmidim the Piaseczner Rebbe encourages and beseeches his students to remember who they are; to remember their holy royalty. Even if you or I might not think of ourselves as being holy, we do belong to 'am Yisrael' and we are chosen and charged to be holy and to live a life of holiness.
B"H I am sure that we all are grateful for the many good deeds that we get to do. Though we are not yet able to actually bring קרבנות sacrifices to Hashem in the Beit Hamikdash – may it be restored quickly in our days, it is important that we study these parshiot as there is much practical relevance to them in our daily lives. To sacrifice, is literally to 'make holy' [sacre=holy, fice=do]. Learning about the various sacrifices we find that each one has very specific laws and conditions and are accepted and considered as pleasant to Hashem, only when all the conditions are fulfilled. In other words to properly bring a קרבן to Hashem I must do it on His terms. To be sure there are many mitzvot, many good deeds that do not have such restrictions, however when it comes to sacrifices, as much as I must put my voluntary good-will and intentions into them, in order for them to ba accepted by Hashem, I must do it exactly as He prescribes in the Torah.
Among the many sacrificial laws we find two rules that require special attention: 7:18 And if any of the flesh of the sacrifice of his peace-offerings be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offers it; it shall be פיגול an abhorred thing, and the soul that eats of it shall bear his iniquity.
Among the sacrifices there are some that were totally consumed by the fire on the Altar, and there are others that parts of which could be eaten by the Kohanim and [in some cases] by the Israelites. However there is a time limit within which the sacrifice may/must be eaten, and there are also limitations as to where the holy sacrifice may be eaten.
The rule of 'pigul' is that if during the performance of the sacrifice services one has the improper intent to eat the 'korban' either past its set time limit or outside its proper place, the sacrifice is considered פיגול – and is rejected by Hashem! The improper thought alone ruins the sacrifice, even if in actuality this does not take place. This is very striking because in all other situations having a bad thought alone is not considered as if you 'did it' but here the thought alone ruins the sacrifice!
Consider the deep implications and lessons of this rule vis a vis our relationships with our loved ones, with our friends. Bringing a sacrifice to Hashem is not a casual matter. It's one thing to be casually friendly, but it is quite another when you care about being close, about coming closer together- then our thoughts take on a whole other level of relevance- the thoughts are as important and even possibly more important than the action. We need to be close with Hashem, we need to be close with one another. Being polite and even being kind are both very important and worthy on their own. But it is our good intentions that make huge difference- improper intentions do not allow us to be close.
May we all be mindful of our intentions and may we be blessed to do many many good things with the best of intentions. May this Pesach be the last one in exile; may our souls no longer be in exile. May we be blessed to really be close with one another and with Hashem, b'ahavah!!! May we be very careful with our thoughts and intentions- may they be the best! Amen!
Shabbos HaGadol and Holy Chutzpah
Copy of Exodus Book by R Brodt
Back in Egypt land, before we left on the night of Pessach, Hashem gave us a very special mitzvah, the mitzvah of Korban Pessach, which we were to sacrifice and eat at our last meal in Mitzrayim. Three days before the actual offering of the sacrifice, on the 10th of Nissan, we were supposed to go and get us a young lamb and bring it home for safeguarding so that it would not have any blemishes, [which would disqualify it as a sacrifice].
That year, the 10th of Nissan, according to our tradition, came on Shabbat; and hence the Shabbat before Pessach came to be Shabbat Hagadol-- the Great Shabbat. We celebrate the fact that it was Shabbat on that 10th of Nissan, is more important than the actual date, because the miracle of the Exodus, the holy energy for leaving Mitzrayim, began to flow down to the B'nai Yisrael on the Shabbos before the actual exodus.
In order to access this miracle we ourselves had to do something which required a great deal of faith and courage. It is well known that the lamb was one of the many gods, which the Egyptians worshipped. Imagine a little 'yiddele', who all his life was a slave to the Egyptians, now had to confront his masters. Here he is walking home with a little sheep on his shoulders, and an Egyptian stops him on the street and says to him "what are you doing with that lamb"? And this little yid, had to tell him, " I'm bringing this lamb home because in three days from now we are going to eat it as a Pessach sacrifice." He had to find all his courage and gather all his faith and publicly proclaim, that he was now going to kill the god of his oppressing slavemaster, for there was truly only one G-d, the G-d of Israel.
The miracle was a twofold one. The slave found his faith and courage, and the oppressor was overcome with fear and did not try to stop the Jew from killing his god. And thus, the Shabbos before Pessach became known as Shabbat Hagadol.
It is a widespread custom that on Shabbos afternoon, of this Great Shabbos, we read part of the Haggadah; from "Avadim ha-yinu" until "lechapeyr al kol avonoteinu", and prepare ourselves consciously for our upcoming liberation celebration. It is also customary and very important to further study and review the laws of Pessach.
Another very interesting explanation of Shabbat Hagadol is offered by the Piasetzner Rebbe, the Rebbe of the Warsaw ghetto, may his memory be a blessing for us all. In a teaching found in his sefer, Eish Kodesh -- Holy Fire, (p.88) which was written in the Warsaw ghetto, the Rebbe explains that when a Jew accepts upon himself the yoke of Hashem's kingdom, no matter how difficult a situation he may find himself in, then he is making Hashem's name great! On this holy Shabbos, by proclaiming our faith in Hashem and His ultimate redemption and the coming of Mashiach, even today...despite everything we have lived through and are living through presently.... we are making Hashem's name great.
To do this requires 'holy chutzpah'. We need holy chutzpah to say, Hashem we really believe in You, we really believe that Mashiach will come.... we really believe in a better tomorrow... when the lamb and the lion will dwell in peace....we really want to be close to each other.... we really want to be close to Hashem....we really still believe in love..... we really still want to be in love with each other and with Hashem...."holy chutzpah" !
To Be Free
The night of the 14th of Nissan is a great night. Reb Shlomo zt"l taught that on this night Hashem is shining a great light upon us, a light to enlighten our eyes to find our leaven and to rid ourselves of our chameytz.
In a Shabbos Hagadol drasha, Rav Adin Steinsaltz n"y, the Rav of the Tzemach Tzeddek shul in the Old City spoke about freedom. The essence of the Pessach Holiday is freedom – to be free of our personal leaven in all its manifestations. To be truly free is to truly want the ultimate redemption now! And as for those who are not yet on the level of truly desiring this, wanting to desire it, is also a level of liberation. And even wanting to want to want real freedom and the ultimate redemption, is also considered to be real participation in bringing about our true freedom and the great redemption.
Bedikkat Chameytz, searching for the leaven, is to search for all those things, those 'light blockers', subtle and not so subtle, and to rid ourselves of them. The Frierdoger Lubavitcher Rebbe, Reb Yosef Yitzchok zt"l related that when the Alter Rebbe came home from his first visit to the Maggid of Mezrich zy"a, it was on the 13th of Nissan in the year 5524 [240 years ago]. He unrelentingly concentrated on all the 'kavanot' intentions of 'bedikkat chameytz' that he had received in Mezrich, all day long. All day long he was preoccupied with meditating on actualizing each of these kavanot in his search for leaven, so much so that he did not eat all day long [ he did not 'fast' – for it is forbidden to fast during the month of Nissan – he just did not eat]. It took the Alter Rebbe the entire night to complete his search for leaven! At that time the Alter Rebbe had only one room!
וְהוֹצֵאתִי וְהִצַּלְתִּי וְגָאַלְתִּי וְלָקַחְתִּי: The Four Stages of Redemption
Copy of Exodus Book by R Brodt
Click this picture to order R Sholom Brodt's book on Amazon.com
The Four Words [And Stages] Of Redemption:
Hashem (literally 'the Name', which is the traditional way of referring to G-d), tells Moshe Rabbeinu to go to Mitzrayim to tell the children of Israel:
"Therefore say to the children of Israel, I Am Hashem,
"v'hotzayti" and I will take you out from the sufferings of Mitzrayim,
"v'hitzalti" and I will save you from their work,
"v'ga-alti" and I will redeem you with an outstretched arm and with great judgments,
"v'’lokachti" and I will take you unto Me to [be my] nation, and I will be unto you G-d, and you will know that it is I Hashem your G-d who is taking you out from under the sufferings of Mitzrayim.
"v'hayvayti" I will bring you to the land, concerning [which] I raised my hand, to give her to Avraham, to Yitzhak and to Yaakov, I will give her unto you as an inheritance, I Am Hashem (Sh'mot 6: 6-8).
The four words; "v'hotzayti", "v'hitzalti", "v'ga-alti", and "v'lokachti" are the famous 'arba leshonot ge'ulah'... the four words/terms of redemption. Corresponding to these four words/stages of redemption we drink the four cups of wine at the Pessach 'seder' as we celebrate our redemption. We need to understand why Hashem told Moshe to speak to B'nai Yisrael about their redemption in this particular manner. Would it not have been enough to simply send a message of redemption from slavery?
Every word of Torah is so precious; Hashem wants us to know every detail. By carefully studying and understanding these words, we will learn the processes of redemption, how we can be actively involved in our personal redemption and how we can help to redeemed others from their MiTZRa-yIM, from their "MeiTZaRIM" (narrows).
Allow me to present a parable to accompany the interpretation of the text. A person comes to the doctor with a very infected and swollen thumb. He is in excruciating and unbearable pain, so much so that he cannot function.
The first thing that the healer must do is to alleviate and eliminate the pain. Hence, "v'hotzayti" - I will take you out from the 'sufferings' of Mitzrayim. However this is just the beginning of the healing, for only the symptoms have been taken care of thus far.
The second thing that the doctor must do is to determine the cause of the pain, and treat it appropriately. He must clean up and get rid of the infection. Hence, "v'hitzalti" - I will save you from their work and enslavement. Not only will you no longer suffer from unbearably hard labor, you will also be saved from having to do anymore work for the slave masters. The ones who caused your suffering will no longer be able to force work upon you.
The third thing that the healer must do is to discover why the patient got ill in the first place, what made him susceptible, why was he not able to resist the illness? How must this person be strengthened? What decisions must be made, what are the changes that must be implemented so that there should not be a reoccurrence of the problem? Hence, "v'ga-alti" - I will redeem you with an outstretched arm and with great judgments. This stage requires a lot of strength! Making great life changes, getting out of old patterns requires a lot of strength!
At this stage, we actually left MiTZRa-yIM / MeiTZaRIM (narrows). At this point the patient is no longer in the environment in which he became ill. However there is still the danger that the patient may return to his old ways. We can now say that this person is no longer sick, but we cannot yet say that he is healthy.
Being healthy is more than just not being sick. Just like living in peace is more than just not being at war. And so, the fourth level "v'lokachti" - and I will take you unto Me to [be My] nation, and I will be unto you G-d, and you will know that it is I Hashem your G-d who is taking you out from under the sufferings of Mitzrayim.
At this stage, we enter into a new and eternal relationship with Hashem Yisborach. Our old lifestyle, from which our enslavement came about, is replaced in a significant way. We are no longer the slaves of Pharaoh; we are now the free and willing servants of G-d. Hashem gives us His living Torah, and through our learning and practice of the mitzvot, life is meaningful and we can live it fully. We are no longer enslaved to our Pharaohs who attempt to kill us as we are being born, who block us in the narrows. We are free to live a healthy life, healthy in body and soul. Evil can be overcome. Evil, no longer has the power to hold us back from living life with Hashem, with each other, with ourselves, with love, with meaning and with joy. The narrows between mind and heart are open; mind and heart work together and we are fully present in all we do and believe.
And You Will Know That It Is I Hashem Your G-D
The Hebrew word, v'yedatem (you will know), has significant layers of meaning. To know means to be conscious, mindful and connected; to know means to be in union with, as in the verse, "and Adam knew Chava." As we have learned in the name of the Baal Shem Tov, our exile in Egypt was primarily an exile of consciousness. We weren't able to maintain ongoing, uninterrupted consciousness of Hashem; we weren't able to maintain being in union with Hashem at all times.
One aspect of enslavement derives from our having tasted forbidden pleasures. This often results in a kind of spiritual autism. By that I mean the loss of memory and consciousness which we experience from time to time. Thus, even if at a particular moment we feel strongly connected to G-d and we feel extremely appreciative of being close to Him, and we deeply regret anything that we have done that has caused us to be distant to Him, we really don't have any guarantees that we will be the same the next day, or even an hour later. We easily fall out of consciousness and suffer what seem to be temporary losses of memory. A few weeks ago we learned a teaching of the Baal Shem Tov in which he said that we must pray to Hashem to give us strength to remain conscious of Him at all times, and to receive strength not to fall out of union with Him.
Moshe Rabbeinu was the master of da'at – consciousness and connection, he was in union with Hashem at all times. The Talmud teaches, was that Moshe Rabbeinu's soul spread forth into the consciousness of every Jew throughout all generations. Each one of us possesses an aspect of Moshe Rabbeinu's soul. Therefore even though it is difficult because we are still somewhat 'enslaved' and we still have to 'work' towards our ultimate redemption, we do possess the ability to be conscious of Hashem and to be in constant union with Hashem. This is Moshe Rabbeinu's heritage and his gift to B.nai Yisrael.
In the holy Zohar [Parshas Va-eyra 25a] it says, "Pikkudah da, kadma-ah d-chol pikuddin; reishita kadma-ah d-chol pikkudin, leminda-ah leih l'Kudsha bree-ch Hu bicllalah...ubifrat" (This mitzvah is the primary one of all mitzvot, it is the very beginning of all mitzvot, to know the Holy One Baruch Hu both in general and in detail). To know Hashem 'in general' means to know that Hashem is the Supernal Ruler, Master of all worlds, Creator of all heavens and earth and their hosts. To know Hashem 'in detail' means to know that Hashem is intimately involved in every aspect of our lives and that we are to learn all that we possibly can about Hashem and to know Him intimately.
The Degel Machaneh Efraim brings a teaching from his grandfather the holy Baal Shem Tov on the verse "Know the G-d of your father..." [Chronicles I 28]. He asks, how is possible to know Hashem? Is there anyone who can actually know Hashem (other than what Hashem has revealed to us)? "Even though I have once heard from my master [the Baal Shem Tov] very briefly that 'to know' means to be in union with, as in the verse 'And Adam knew Chavah, and she conceived and she gave birth to Kayin...' [Bereishis 4:1] – [he knew her intimately]. However I have now heard from him that the ultimate knowing is to know that everything that is transpiring in one's life and in the world in general, is all coming from Him, blessed be His Name." (See further Baal Shem Tov Al haTorah, Parshas Va'eyra.)
From this we understand that there are a number of aspects to 'knowing Hashem.' There is the knowing of Hashem as the Supernal Ruler and Creator of all worlds and beings. There is the knowing of Hashem as 'the source' of all that you are and all that is transpiring in your life and in the worlds about you – though you play an important part in this. There is the knowing of intimacy – doing the mitzvot in intimate union with Hashem, such that each mitzvah you do causes Hashem to dwell with you in this world and bears holy fruit.
The Ohr Hachayim HaKadosh in his famous commentary on the Torah asks an interesting question. If Hashem promised not only to liberate us from the Egyptian bondage, but also to bring us to the Land of Israel, why was this not fulfilled? [The generation of Jews who left Egypt, particularly those who were twenty years old and over, did not make it into Israel.] And he answers that the phrase "v'yedatem" – "and you will know that it is I Hashem your G-d" is a pre-condition to "v'hayvayti" – "I will bring you to the land". The ultimate redemption can be achieved only by truly knowing, truly being connected to Hashem.
Towards THE 5th and ULTIMATE STAGE
The 5th and Ultimate Stage *
Verse 8:"v'hayvayti" – I will bring you to the land regarding which I raised My hand [in oath] that I would give it to Avraham, Yitzchok and Yaakov, and I will give it to you as an inheritance. I am Ad-noy.
As everyone knows, we actually have five cups of wine on the Seder table, but thus far we only drink four of them. The fifth one is known as kos Eliyahu, the cup of Eliyahu, and will be drunk at the time of the ultimate redemption which we have not yet achieved. By placing the "fifth cup" – "the Cup of Eliyahu" on our Seder table we are reminded to maintain our consciousness and to continue striving to achieve the 'ultimate redemption' quickly in our days.
In the context of personal liberation, the fifth stage represents complete redemption; arriving at the place where you realize that even the pain and the suffering you experienced were actually 'good.' Though it really is hard to achieve this level and we seldom do, we do have 'small' and 'large' life examples to help us conceive and understand it. When serious medical intervention is needed to save lives, even though the intervention itself can be very painful, it is nevertheless good because a life is being saved. Until the healing is completed, the pain is still quite dominant and it is difficult to appreciate the good, but once health is fully regained, the painful process can be appreciated as having been 'good'.
Another example: I have met some adults who have told me of their horrible experiences in school. Things were so bad there that they even avoid driving anywhere near the school grounds. Graduation day was liberation day. When they will finally come to discover and know the positive that was concealed in the negative, then they will have redeemed and transformed those awful experiences.
Another example: Many a healer learned to be excellent healers only once they themselves had undergone severe illness. One healer told us that he is so very thankful to Hashem for the healing he was so desperately in need of; if this had not happened to him he would never have learned how to heal others. One dear friend told me after having an osteopathic treatment from him, "He's a tzaddik!" – he heals like a tzaddik.
But How? How can we get to the 5th stage?
Let's go back to the beginning- when and how does the first stage begin? What precedes it?
Earlier in Parshas Shemot we read:
2:23: A long time passed and the king of Egypt died. The B'nei Yisrael moaned because of their enslavement, and they cried. Their plea about their enslavement went up to G-d. 2:24: El-him heard their groaning and El-him remembered His covenant with Avraham, with Yitzchok and with Yaakov. 2:25: El-him saw the B'nei Yisrael, and El-him took knowledge of them.
Immediately following we found Hashem revealing Himself to Moshe in the burning bush and assigning him with the mission to liberate the Children of Israel. In our parsha immediately before the revelation of the four stages of redemption we hear Hashem saying to Moshe:
6:5: I have also heard the groaning of the B'nei Yisrael, whom the Egyptians enslave, and I have remembered My covenant. Apparently before Hashem responded the people needed to cry out in their distress: We see this in Psalm 107 as well:
107:6 They cried unto the LORD in their trouble, and He delivered them out of their distresses.
107:13 They cried unto the LORD in their trouble, and He saved them out of their distresses.
107: 19 They cried unto the LORD in their trouble, and He saved them out of their distresses;
107:28 They cried unto the LORD in their trouble, and He brought them out of their distresses.
In Rebbe Nachman's famous teaching, "Ayeh?" [Where?] (Likkutei Moharan II, 12) we learn that to achieve healing and happiness we have to find hope even in the darkest and lowest of places. When a person suffers in great distress he must sincerely cry out like a child, "Hashem why are you doing this to me? Hashem please show me that You are present in my life and in my pain. Hashem! 'Ayeh m'kom kvodo - Where is Your glory in what is happening here?"
And the promised response to the sincere cry is "Kvodo malei olam – His glory fills all the worlds." From the highest of worlds to the lowest of worlds, Hashem's glory fills all worlds. When a person finds himself in desperate darkness, Hashem's glory is there too. Crying out to Hashem sincerely brings about the revelation of His glory in which you will be uplifted because you will realize that in fact you are not alone as you had thought. Now you are ready for the healing to begin; you are ready to proceed along the four stages of redemption.
As you come closer to the 5th stage, two very critical questions will likely arise. These questions are not simple and they must be answered honestly. It is worth it and necessary to spend many hours thinking about these questions:
"Do I truly believe in Divine Providence? Do I fully believe that Hashem is present at all times and in everything that occurs- in everything that occurred in my life?" Hopefully you will be able to come to that place of deep faith in Hashem's omnipresence. Then another question will begin to churn inside: "If so, that means that Hashem was present even while I was being afflicted! Why did He allow it to happen to me?" And this will lead to an even more difficult question: "Do I honestly believe that everything that Hashem does is [for the] good?" It is not easy to answer this in the affirmative and you may likely have to devote many days and weeks until you will be able to proclaim that at the very least you would like to believe it. To honestly say "I would like to believe that 'all that Hashem does is for the good' is a great step forward.
Now you will be able to pray/ask another very important question: "Hashem, if everything You do is for the good, what were You trying to teach me? What am I supposed to learn from all that has happened in my life?" When you are sincerely ready and open to listening, Hashem will guide you to discover the deep lessons of your life experiences. Though you may never find out why you had to learn these lessons in the particular ways that Hashem delivered to you, these new insights are life transforming, not only for yourself. When you will share all that you were blessed to learn with others, and you will see that it is only now that you are able to help them in ways you could not before, then with warmth and love in your heart, you will dance and sing "Hodu l"Hashem ki tov, ki l'olam chasdo!"- I honestly admit and give thanks to Hashem for He is good, His kindness is both hidden an eternal."