Vihi noam (May the pleasantness of the Lord) Hashem Elokeinu aleinu uma'aseh yadeinu konenah aleinu uma'aseh yadeinu konenehu. We’re in the Zohar Hakadosh (Holy Zohar), Parashat Bo (the portion of Bo), daf lamed chet (page 38), amud rishon (first column). In the Zohar, pages tav tav zayin. In the Matok MiDevash (Sweet from Honey): “tana, kol zimnin vechagin veshabatin, kulehu dochrana lehai.” So we learned already, all the time the chagim (holidays), the Shabbatot, it's zecher liYetzi'at Mitzrayim. That’s what we always have on the holidays: a zecher. “Ve'al hai itkayam kulehu.” The whole Torah is upheld through Yetzi'at Mitzrayim. “De'ilmala hai la havo natre zimnin vechagin veshabatin.” Without Yetzi'at Mitzrayim, there would be no mitzvot (commandments) and no Har Sinai (Mount Sinai). “Ubegin kach le'ishtakach dochrana deMitzrayim bechol zimnin vechagin veshabatin.” That’s why the yesod (foundation) of all the chagim and zmanim is Yetzi'at Mitzrayim. “Ta chazi, dehu yesoda vesharsha de'Oraita vechol pikudohi vechol mehemanuta shelemata deYisrael.” It’s the basis of all Judaism. Otherwise, we would still be under the kelipah (husk) of Mitzrayim; we would not have been taken out.
“Ve'od, amai lahava biyemama?” The question was: How come we didn’t go out during the day? “Taninan: ketiv Hayom atem yotzim.” So that’s yom. And it says, “hotzi'acha Hashem Elokecha miMitzrayim lailah.” Rather, “tana, ikara defurkana deYisrael la havah ela beleilya.” When was the main ge'ulah (redemption)? At night. That’s the Malchut (Kingship), which is the attribute of night. “Deleilya shara kitrin ve'avad nukmin.” That’s when Bore Olam untied all the keshafim and took nekamah; that’s when they went out. “Veyoma apik lon bereish galei.” We left during the day, in the open. That was when the chamishim sha'arei binah (fifty gates of understanding) were revealed, and we went out beyad ramah (with an upraised hand). As it says, “Vayeitz'u venei Yisrael beyad ramah le'einei chol Mitzrayim.” And it says, “uMitzrayim mekabrim et asher hikah Hashem bahem kol bechor.” That’s pirsumei nisa (publicizing the miracle). The next day, when they saw that they were burying all the people who had died the night before, that was already a teirutz (answer) to the question. The ge'ulah happened through the attribute of Malchut, so it was at night. But there was pirsumei nisa during the day.
Rabbi Chiya and Rabbi Yose said, “Amar Rabbi Chiya veRabbi Yose, atu Rabbi Chiya veRabbi Yose ishtatachu kameih venashku yado uvachu.” They came before Rabbi Shimon bar Yochai, kissed his hand, and cried. They said, “Gedifin ila'in vetata'in zakfan reisheihu beginach.” They gave him a compliment. They said that all the chamishim sha'arei binah stand over him, and that they all receive shefa (abundance) from him and his Torah. They liked the answer, I guess.
“Avad Kudsha Brich Hu Yerushalayim letata kegavna dele'eila.” There is a Jerusalem above and a Jerusalem below. “Avad shura lekarcha kadisha vetar'oi.” There are walls and gates. “Man de'ayil la ayil ad deyiftechun tar'in.” You can’t enter the Yerushalayim shel ma'alah until they open the gates for you. “Man desalik la salik ad deyitaknun dargin deshura.” A person who wants to go up on the walls can’t do so until they prepare the steps for him. Who can open the gates of the holy city, or prepare the steps on the walls? Rabbi Shimon bar Yochai. He can open the gates and prepare the steps, “De'ihu patach tar'in derazei dechochmeta,” just as he opens the gates of chochmah (wisdom). From the gates of chochmah, he’s like the Moshe Rabbeinu of his generation. He has the sodot (secrets); nobody else does. “Ve'ihu atkin dargin ila'in.” He establishes the madregot (levels). It says, “Yeira'eh chol zechurcha et pnei ha'Adon Hashem.” Who is this Adon? Rabbi Shimon bar Yochai, “shehaShechinah (Divine Presence) shorah with him and always.” So he is considered pnei Shechinah. “Deman de'ihu dechura min dechuraya ba'ei le'itchaza'ah kameih.” That’s “yeira'eh chol zechurcha”: Rabbi Shimon appears before the Shechinah to draw from his Torah.
He said to them, “Ad hashta la sayimna mila deshe'elta dilchon.” I haven’t finished my answer. You asked about Sancheriv (Sennacherib): it was through a mal'ach, and how many people died? Over here, Makat Bechorot was through HaKadosh Baruch Hu (the Holy One, blessed be He). It sounds like the miracle of Sancheriv was greater. “Deha tanina, va'Hashem hikah chol bechor.” It doesn’t say kol bechor shel Mitzrayim; it just says kol bechor. Kol bechor setam, as we learn, refers to the kelipot, which we call bechorim—the three different bechorim we discussed last night. “Vechulah havah”: this was all the bechorim, the bechor shel ma'alah and the bechor shel matah. “Inun demitu, inun kiturei ketin dehavo mishtamshei becharashayhu”—that’s the kelipot, “me'inun kitrin, minhon mishtamshei be'ila'ah uminhon betata'ah.” We said there’s bechor Par'oh, the higher level, and bechor behemah, the lower level; all these are kelipot. Even though all these kelipot are lower, living levels, the shevirat hakelipot is the bechor we were talking about.
“Vechol ar'a deMitzrayim malya charashin havat.” The whole land of Mitzrayim was filled with magic. It says, “ki ein bayit asher ein sham met,” which means that there were mechashefim in every house, and judgment was carried out against them all. When they went into their homes, they weren’t scattered in the desert or the fields. Everyone was in their house after chatzot lailah (midnight). Then the kochot of the chitzonim (external forces) all gathered, and the night carried out its judgment at that time. So when the kelipot were all gathered, which is the attribute of Malchut, Bore Olam judged the bechorim. He didn’t want to kill all of Mitzrayim, because then it would have been like the Sancheriv situation. He didn’t want to do that. The purpose was just to be machnia the kelipot. Therefore, HaKadosh Baruch Hu did it be'atzmo. It was a different purpose: Sancheriv’s purpose was to kill the whole army; this was to kill the kelipot.
“Vetana, havah nahir leilya keyoma detekufat Tamuz.” The night of Yetzi'at Mitzrayim was bright like a summer day. “Vechama chol ama dinoy deKudsha Brich Hu.” Everybody saw the judgments, as it says, “velailah keyom ya'ir kacheshchah ka'orah.” When they left Mitzrayim the next day, they saw everybody dead in the streets. The dogs, it says, dragged them out of the houses and put them in the streets. The Mitzrim came to bury their dead, but they found that the dogs had eaten them, and that was difficult for them. On one side of the street, they saw the Jewish people leaving, and on the other side, they saw their dead. It was all pirsumei nisa during the day. There had never been a day like that since the creation of the world.
“Veta chazi, ketiv: Leil shimurim hu l'Hashem lehotzi'am, hu halailah hazeh l'Hashem shimurim lechol Benei Yisrael.” This verse is difficult. Since it says leil, which is singular, why does it say shimurim, which is plural? It should say shimur, and it says hu halailah hazeh; leil is what it says first, and then it says lailah. Rather, this is what we learn: “ketiv ki yiheyeh na'arah betulah.” The famous na'arah, na'ar: it’s written na'ar, missing a heh. We read it na'arah. Why? “Mishum dechol zeman dela kabilat dechar, itkeri na'ar.” Until the Malchut makes a yichud (unification) with Za (the Small Countenance) and gets the chasadim (kindnesses) through the yichud, that yichud is called na'ar. Why? Because there are five instances of din (judgment). Adnut (the name Adonai): What is the din of Adnut? Din is 64. So 64 times 5—the five dinim—is 320, gimatriya (numerical value) shach, which is the gimatriya of na'ar. When it receives the five chasadim from Za, na'ar becomes na'arah: shach-heh. It receives the five names of Ehyeh, which are the five chasadim, the sod of the heh alfin shel shel alef shel shem Adnut. Through this, the dinim are sweetened, and it is called na'arah. That’s the heh, heh alfin. “Ifcha le'el ad dela kablah dechura.” Interesting.
So too on Leil Pesach, when we left, the Malchut on Leil Pesach was called leil without a heh, until it received the chasadim from Za. Once it received the chasadim, leil became lailah. A different light.
Even though it says “b'leil shimurim,” and shimurim is plural, leil sounds as if there was already a yichud before. Za was preparing to make a yichud. At the time that it united with the male, it says “hu halailah hazeh l'Hashem shimurim.” No problem: hu halailah is shimurim, plural, shimurim dechur venukva. That’s why it says halailah hazeh, with a heh. Once the male and female have a zivug (union), the praise goes to the male, because he is the—That’s why it says zeh, hu halailah hazeh. Zeh refers to the male, which is the attribute of chesed, because I guess the male also turns the female to chesed. In this way, Yisrael praised the male and not the female. That’s what it says: “zeh E-li ve'anvehu.” Ah, zeh. The praise is not given where the male and female are together, but to the male. Men first.
Until now, Yisrael—be'ezrat Hashem—the ge'ulah will be through the male. It says, “zeh Hashem kivinu lo.” Zeh. “Nagilah venismechah bishu'ato,” the masculine form. Because He is preparing to do this for them, as it says, “kimei tzetcha me'eretz Mitzrayim arenu nifla'ot.” Be'ezrat Hashem, take two. This is the secret: just as there was a leil and a lailah then, so Kudsha Brich Hu is preparing to do for them, be'ezrat Hashem. It says, “shomer mah mileilah shomer mah mileil.” The galut is leil, but what will “shomer mah mileilah” guard? It will make leil into lailah. Just as there was guarding and leil there, so too there will be guarding and leil here; just as there was guarding and lailah there, so too there will be guarding and lailah here. Lailah is called after the male. That’s what it says, zeh. “Hu ata boker vegam lailah.” Boker is the Za, as it says, “vayashkem Avraham baboker,” which is really his attribute. It also says, “Hashem boker tishma koli,” which is the attribute of chesed.
Rabbi Chiya and Rabbi Yose sat and started to learn the sodot in the Midrash Torat Kohanim. They reviewed every day and sat before Rabbi Shimon. One day Rabbi Shimon went outside. They followed him, came to a certain field, and sat there. Rabbi Shimon began: “Ta chazi, ktiv, et hakol ra'iti bimei hevli.” Shlomo says, “I saw all in the time of my vanity.” “Yesh tzaddik oved betzidko” (There is a righteous person who perishes in his righteousness). “Veyesh rasha ma'arich b'ra'ato” (And there is a wicked person who prolongs his wrongdoing). Sometimes the tzaddik passes away and the rasha lives. Shlomo, whose chochmah was greater than everyone else’s, what did he mean by this verse? Rather, Shlomo alluded to chochmah; there is a big remez in it. We see that the ways of HaKadosh Baruch Hu aren’t like that, because it says, “velatet le'ish kidrachav vechifri ma'alalav.” The tzaddik gets a good reward, and the rasha gets punished, as should happen. Rather, there are two matters alluded to here.
We learn that when the eye of HaKadosh Baruch Hu comes to watch over the world, as it says, “ki Hashem einav meshotetot bechol ha'aretz,” He sees people who are guilty. The tzaddik of the generation is seized because of their sins, and HaKadosh Baruch Hu delays His anger against the guilty people until they repent. Wow, God has mercy on the resha'im until they do teshuvah (repentance). If they don’t repent, then God takes the tzaddik, so that there won’t be anyone to ask for mercy for them. That’s what it says, “yesh tzaddik oved betzidko,” because when the one who would protect them is removed from the world, there is nobody to protect the rasha.
That’s why we learn: A person should live only in a place where people of good deeds live. Why? Woe to the person who lives among the resha'im; he will be punished because of them. If he lives among righteous people, God will do good for him because of them. Rav Chisda initially lived among the resha'im of Kapotka'ei. He had difficulties; he got sick, and problems followed him. He moved to live among the chachamim in Tzippori, and then he was well. He became successful and merited many good things: wealth and Torah. He said, “I lived among good people.”
Another interpretation: “et hakol ra'iti bimei hevli.” Was Shlomo at the highest levels of chochmah, above everyone in his generation? We know Shlomo was the wisest, as it says, “vayechkam mikol ha'adam.” Did he study Torah in order to establish chesed ve'emet? It says, “vayeshev Shlomoh al kisse Hashem lemelech.” He said “bimei hevli,” which implies that his whole life was hevel (vapor). Of all the wisdom he had, why does he refer to his life as hevel, “kol yemei hevli”? It says, “havel havalim amar Kohelet.” Why does he call everything hevel?
Shlomo was called by seven names, corresponding to the seven sefirot (emanations) of the Za. Shlomo corresponds to chesed; Yedidyah to gevurah; Agur to tiferet; Ben Yakeh to netzach; Iti'el to hod; Lemo'el to yesod; and Kohelet to Malchut. You know he has seven names—that’s trivia. Some of them I’ve heard of, yes. I’m sure you’ve heard of Shlomo and Yedidyah. I’m going to say you haven’t heard of Ben Yakeh, or Iti'el. Iti'el. Lemo'el is in the pesukim. Kohelet corresponds to all of them; that’s Malchut. He is called Kohelet because it gathers everything: Malchut gathers all the sefirot above it. All these seven names correspond to the seven sefirot. Interesting. Kohelet is a holy gathering of all ten sefirot. That’s where you get a minyan (prayer quorum) from. Right, the Zohar’s own derashah. “Ubegin kach kahal ein pachot me'asarah.” And a kahal can even be a hundred, because each of the ten sefirot of Malchut can be broken down into ten, right? So there are 100 peratim. Kohelet is the collective of everything. All the lights of the vav ketzavot are there, as it says, “Kohelet o kehilat Ya'akov.” Ya'akov is the Za. Nice: kehilat Ya'akov. Malchut is kehilat Ya'akov; it gathers everything Ya'akov, the Za, had.
Shlomo’s names are names of the tikkun of Malchut, which is called chochmat Shlomo. Shlomo wrote three books: Shir Hashirim (Song of Songs), Kohelet, and Mishlei (Proverbs). They’re all for completing chochmah. Shir Hashirim corresponds to chesed, to illuminate Malchut. Kohelet corresponds to din; it’s all mussar, corresponding to the attribute of din and gevurah. Therefore, it’s all “havel havalim”—judgments. Interesting, it says that Shem Havayah isn’t written in Kohelet even once. Shem Yud-Keh-Vav-Keh isn’t written in Kohelet even once. So it’s not only Megillat Ester. But at least there are names; it just has Elokim. Mishlei corresponds to rachamim. Mishlei is in the middle: the attribute of rachamim, tiferet, right and left. In Mishlei, you have good pesukim and mussar pesukim: “shema beni musar avicha,” that’s a positive commandment; “al titosh,” that’s a prohibition.
“Ubegin de'ishtabach chochmeta.” Wait, is there a holiday when we read Mishlei? Mishlei? No. Only on Tishah Be'Av, we say we read Mishlei—but I’m just saying that—No, not Mishlei; we don’t read Mishlei on Tishah Be'Av. Oh, it was—no? Eichah. Iyov. Mishlei, no. Kohelet is Sukkot, obviously, right? Shir Hashirim is Pesach. Well, everything is din and gevurah. It’s interesting that what you’re saying is that Mishlei is a—Yeah, we don’t read it on Shavuot. Shavuot is Rut.
“Vehu avad kol mah de'avad begin achza'ah chochmeta, ulekavel darga ila'ah.” Oh, so the three books correspond to the three kavin. He said, “bimei hevli,” “hevel havalim.” Rather, the precious secret of hevel is the hevel that comes out of a person’s mouth—the mouth of Binah. It’s the hevel that comes out of the mouths of children, as we learn: the world is sustained only by the hevel of the mouths of schoolchildren who have not sinned. They haven’t actually sinned. Why? “Shelo ta'amu ta'am chet,” not even accidentally. It’s not like some commentators explain, that their sins aren’t counted because they aren’t liable for punishment. That’s one way to learn it. He’s learning that they have no sins at all. The hevel is made of ruach and mayim. I guess the hevel that comes out of the mouth is vapor, so it’s wind and water. Everything in the world is made through hevel. The hevel that comes out of the mouths of children becomes a voice and spreads through the world; they are the protectors of the world and protectors of the city. That’s what it says, “Im Hashem lo yishmor ir.” Why? Through the power of the mouths of schoolchildren.
“Veta chazi, hu hevel vehu kala.” What is the difference between this and that? Hevel exists in order to produce kala; kala itself exists in order to sustain. The hevel that was the inheritance of his fathers is called hevli, and from it he saw everything he saw. Even though the later ones helped him greatly, in the end he said, “bimei hevli.” Milah da, and there you are. Okay, Shlomo, with respect. The secret of the word: “hakol hevel,” “hakol ra'iti bimei hevli.” “Yesh tzaddik oved betzidko” is the secret of the word, revealed and explained, because everything depends on bimei hevli. At one time this hevel draws from Binah, because it is the master of judgment: “tzaddik oved betzidko.” At another time this hevel draws from rachamim: “rasha ma'arich bera'ato.” Both depend on this hevel. That’s why it says “bimei,” and it says “beyom.” Everything depends on this hevel. Whoever acts through judgment receives judgment, and whoever acts through rachamim receives rachamim.
One might say: “yesh tzaddik oved”—one says oved, in the present tense; “avud” would mean it happened. Here it really means oved. That judgment removes the tzaddik from the world, from the generation, and he goes to rest, leaving us without protection. It turns out that the whole world loses him. The tzaddik passes away, and it is oved for the whole generation. “Veyesh rasha ma'arich bera'ato”: ma'arich literally means he prolongs it. When the hevel draws from rachamim, it does rachamim for that rasha and prolongs his life. Right, ma'arich literally means that he continues doing his rish'ut and doesn’t get punished.
They were sitting, Rabbi Shimon, Rabbi Chiya, and Rabbi Yose, and they saw anan ketoret going up and almost coming back down. So it was aliyat man, he says here; they were learning. The hevel of their mouths was aliyat man. He said, “It'aruta tata'ah betikunta de'ar'a.” The Shechinah is now getting adornment. There is a place we learned about, the aretz; the aretz is the Shechinah, so it is getting an elevation. As they went along, the field began to smell like all kinds of perfumes. He said, “Neitiv hacha deshechinta gaban itkayam.” Let’s stay here, because the Shechinah is with us now. That’s why he called it “re'ach sadeh asher beracho Hashem.” They were able to bring the fragrance of Gan Eden (Garden of Eden) to this spot. That’s the one in the corner, right? He’s right there. As it says, “Vayarach et rei'ach begadav vayevarechehu, vayomer re'eh rei'ach beni.” It doesn’t say “rei'ach habegadim”; it implies that these were special clothes. And then, after Ya'akov (Jacob) took them off, the smell went away.
Now we need to look at it: it says “rei'ach begadav,” and it says “rei'ach beni.” Make up your mind: is it “rei'ach begadav” or “rei'ach beni”? It doesn’t say “rei'ach habegadim,” but “rei'ach beni.” It implies that the smell wasn’t from the clothes, but from Ya'akov. But one says it was “rei'ach begadav.” Rather, when Ya'akov entered, Gan Eden entered with him. See, those clothes belonged to Adam Harishon (Adam the First). “Vaya'as Hashem Elokim le'Adam ule'ishto kotnot or (garments of skin) vayalbishem.” He took them out of Gan Eden. So when Adam was expelled from Gan Eden, those were Adam’s clothes, and they went to Shet, until they got to Ya'akov.
But it says, “vayitperu aleh te'enah.” In other words, what are you telling me? It says they were kotnot or; of course, as the Gemara says, they were soft leather. Why did Hashem make kotnot or for them? I thought they had these alei te'enah. If so, why does it say “vaya'as Hashem Elokim”? It implies that HaKadosh Baruch Hu made them a new item, kotnot or. They already had alei te'enah. Rather, as the translation says, levushin dikar: these were important garments. Just as the or covers the flesh, these were special garments, I guess, over the bigdei te'enah. They had the fragrance of Gan Eden.
It says that they were made with the full name: “vaya'as Hashem Elokim.” What wasn’t made in heaven and earth? We had a zivug here. Hashem Elokim is the attribute of din and rachamim. The creation of heaven and earth was with the name Elokim, if you remember: “Bereshit bara Elohim et hashamayim ve'et ha'aretz.” But at this point, when the kotnot or were created, there were both. Later it says, “beyom asot Hashem Elokim eretz veshamayim.” When Hashem made the world, it was only with Elokim. Later, when they established it, it was established with the full name. The world wasn’t able to be established through din alone, so HaKadosh Baruch Hu joined the attribute of rachamim to the world.
He says, however, that these garments were made after Adam and Chavah sinned. So it was after the sin of Adam that these clothes were made; they weren’t fit to be created for them. That was the attribute of din, and this was the joining of rachamim with din. That’s why it says “vayivra Hashem Elokim.” The ones they say were the garments of Esav (Esau)’s wickedness—Esav ended up getting them from Nimrod. We explained that, but the matter is difficult. If so, it says “le'Adam ule'ishto”: garments for Adam and garments for Chavah. What happened to Chavah’s garments? And what were they buried in? Normally, you bury people in their garments. You might think they left behind the upper radiance that Kudsha Brich Hu gave them. Would you think that they left the garments Hashem made for them? You’re not going to discard those clothes. Those are precious clothes that Hashem made them with Hashem Elokim.
Rather, these are garments that Adam wore, and no other person can wear them. So the Zohar Hakadosh argues with this Chazal: it wasn’t Esav. The Zohar says Esav did not wear the clothes of Adam Harishon. And where did they go? Rather, they were garments of that sort, like the ones above. They weren’t physical things that you could take off; they were spiritual garments. If you say they were physical garments that they wore, look: it says “vayalbishem”—Kudsha Brich Hu dressed them. God wasn’t putting a robe on Adam. “Vayalbishem” means that if Hashem had to dress him, it must have been a spiritual item, like bigdei kehunah. How fortunate were Adam and Chavah that God dressed them that way!
It says, “Hashem Elokai gadalta me'od hod vehadar lavashta,” “hod vehadar.” It says, “oteh or kasalmah.” “Hod vehadar lefanav.” And it says, “oteh or kasalmah.” Since He clothed them, what did it mean? It teaches that Kudsha Brich Hu wrapped Himself in light when He created the world. So what were those precious garments that he found in the house? Those were precious garments, silk and gold. No, it has nothing to do with Esav’s clothes. The Zohar has a whole different ma'amar. Good, she had nice clothes in the house, silk and gold. They put perfumes next to those garments to keep them smelling good.
At first, Yitzchak smelled the fragrance and thought it came from the garments. Those garments normally have a good smell. But when he sensed it, he said, “re'eh rei'ach beni.” He realized this wasn’t an ordinary smell; he realized it was coming from his son. That’s why the smell was “k'rei'ach sadeh asher beracho Hashem.” The smell was actually coming from Ya'akov Avinu. So it was Ya'akov’s.
Read: “Veharei mah shelamadnu, when Ya'akov entered, Gan Eden entered with him”—hu k'fshuto, literally, because he was a tzaddik and wore a pure soul. Someone who wears the soul is clothed in the sort of spiritual garments that Hakadosh Baruch Hu made for Adam and his wife. Then the fragrance of Gan Eden rises with him, because what brings out the fragrance of Gan Eden except the soul that the tzaddik wears? This is the second statement that Chazal made: that they were the garments of Adam Harishon. Not literally those garments of Adam Harishon, but like the garments that Hakadosh Baruch Hu made for Adam and Chavah, as it says, “Vaya'as Hashem Elokim.” In the same way, every man and his wife, when they are tzaddikim, are clothed like that. Ya'akov was clothed that way, and the fragrance of Gan Eden rose with him, and Yitzchak smelled that fragrance. A touch on how Yitzchak knew what Gan Eden smelled like—that’s another question.
There’s no need to be concerned about the difference from the words of the early authorities. What Chazal said—that the garments of Adam Harishon came to Nimrod and from Nimrod to Esav—can also be reconciled. The secret of holiness is in exile. At the time of Ya'akov’s blessings, the nachash damaged these spiritual garments of Adam Harishon and drew from the blessings, which were the radiance and splendor of the garments. But the nachash was before the garments? Right. Maybe “the nachash” means in the times of Esav. Oh, okay: in the times of Esav, the nachash—Nimrod, then Esav—tried to draw it out. Through this, they came to Nimrod, who is the secret of the rebellious nachash, and from him to Esav because of Sama'el. He’s basically trying to reconcile the Gemara that says they went to Esav through Nimrod with the Zohar, which seems to say they were separate.
And how do we know that Yitzchak knew the fragrance of “sadeh asher beracho Hashem”? That’s a good question. How did he know what Gan Eden smelled like? It must have been at the time of the Akeidah (Binding of Isaac). Rather, there are two things, and they are one. It says, “Vayeitzei Yitzchak lasuach basadeh lifnot arev.” Where did he go to pray? Minchah. Where was he praying? Didn’t he have a house or some other place to pray? He went to the field. Where did he pray Minchah? Trivia question. Rather, that field was the one Avraham bought near the cave. There you know: you go to Me'arat Hamachpelah (Cave of Machpelah); that’s where Yitzchak prayed Minchah. It says, “hasadeh asher kanah Avraham.” Gezeirah shavah: hasadeh, hasadeh. Yitzchak smelled it there, because the Shechinah was with him there. So he smelled Gan Eden there; that is the entrance of Gan Eden, Me'arat Hamachpelah. He says the field is Har Habayit, then it says—That’s the next one. Oh, that’s the next one. Holy, upper fragrances rose there, and that’s why he prayed there.
Why didn’t Avraham pray there? Good question. Because he had established his place somewhere else in the morning, before he bought Me'arat Hamachpelah. Obviously, he was praying Shacharit. He didn’t want to cancel his practice. That’s why, by the way, we learned a nice derashah: “kol hakovei'a makom litfilato Elokei Avraham b'ezro.” Avraham, even though he got a better spot, didn’t leave his first spot. And the other matter: the fragrance of chamah at Har Hamoriah (Mount Moriah). There you go. The second good fragrance was at the time of the Akeidah. Why is it called Moriah? Because of the good fragrance of mor. Like shemen hamor, right? Moriah. Yitzchak knew very well what Gan Eden smelled like. He knew it from Me'arat Hamachpelah; he knew it from Har Hamoriah. That’s why, when he realized the fragrance came from Ya'akov himself and not from the garments, he understood that Ya'akov was worthy of the berachah. Therefore, when Esav became angry, Yitzchak said, “gam baruch yihyeh.” He said—sorry, Yitzchak doubled down. “Gam baruch yihyeh” means, “I’m blessing Ya'akov.” Wow. “Gam baruch yihyeh.” Why? He deserves it. Come on, Chaimy.
Rabbi Yitzchak said, “mah istarich oraita lemichtav, ela mehachodesh hazeh lachem rosh chodashim.” Okay, the first Rashi in the Torah. Rashi. Why? Because it was the beginning of the moon. And this is why the Torah needed to write it here. But in Kudsha Brich Hu’s case, the matter is difficult. It isn’t difficult—it isn’t difficult, because it says “zot,” “hachodesh hazot.” Ah, zeh and zot. “Zeh” and “zot” are connected as one; one is eifah and one is metak. Neither can rule unless they are united. And in the first place, “hu lachem lechodshei hashanah,” for the months of the year, certainly. Rabbi Yehudah said, “‘lachem’ terei zimnei—why twice?” Rabbi Yitzchak said, “Certainly it is understood even more,” as it says, “vayachel chalom,” because this “lachem” is for you and above the other nations.
Dabru. “Dabru el kol adat Yisrael lemor ba'asor lachodesh hazeh veyikchu lahem ish seh.” Why on the tenth? Rabbi Abba said, at the time when the yovel illuminates the moon. It says about the yovel, “ba'asor lachodesh hashevi'i hazeh yom hakipurim hu.” “Veyikchu lahem ish seh leveit avot.” Why? Because this was the time when it was necessary to worship it. We learn that this was an act done below. The lower ones do it, and the difficulty is called “the lower ones.” Therefore, Moshe explained and said, “mishchu ukechu lachem tson,” as it says, “tson mar'it mishkancha.” Kudsha Brich Hu said: You do the act below, and I will do it above. What you do is from their lights, as it says, “ki im tzeli esh.” I will also burn them with the fire from the river of fire.
Why was it taken on the tenth and kept until the fourteenth? Rabbi Abba said that the Jewish people were bound for four hundred years. They were under the kelipah of the sheep for four hundred years. Even though they were not actually enslaved for four hundred years—really, it was only 210—Avraham had been told about the bondage in advance. Whatever: they were threatened with four hundred years. That was a decree. The severity of the slavery filled up the time. It was considered as if they had been enslaved for all four hundred years. With the nations, Hashem goes after their intention. Since their intention was to keep us for four hundred years, they afflicted and tormented us for four hundred years. Therefore, they kept it for four days, so that they would reflect on it. Each day was, I guess, corresponding to a hundred of the chitzonim. Then they slaughtered it, corresponding to the four hundred years. Each day corresponded to a hundred years of the four hundred years of kelipot. Then they got rid of all of them. “Shachatu oto kol kehal adat Yisrael. Bein ha'arbayim.” Bein ha'arbayim—how about that, rabotai? Today’s daf: bein ha'arbayim. They slaughtered it in the evening. Why bein ha'arbayim? I mean, it’s a coincidence that we’re doing Parashat Bo, so it’s Shabbat, but it’s a coincidence anyway, even without the Zohar, right? We know this week is Parashat Bo, Korban Pesach (Passover offering). But stam. Bein ha'arbayim—why bein ha'arbayim?
“Besha'ata dedina talya.” Oho! We want you to slaughter the Korban Pesach at the time of judgment, at night, there. At the time when God gave the reshut, as it says about Avraham, “Vayehi hashemesh lavo.” That’s the Berit bein habetarim. “Vetardemah nafelah al Avram.” It got dark, representing the galut. “Vehineh eimah chashechah gedolah nofelet.” “Eimah,” “chashechah,” “gedolah,” “nofelet”—each one is a different galut. Eimah is one kitra, corresponding to bechor behemah, as we said. Chashechah is another kitra. Gedolah is “ravrava mikula,” corresponding to bechor Par'oh. Those were the three kelipot we mentioned. Nofelet is the fourth one that we were saved from, corresponding to the three Avot. Even though the Midrash explains those four things with regard to the four exiles—eimah is the exile of Bavel, chashechah is the exile of Yavan, and so on—all of them are in there. We had all these exiles that resulted from Mitzrayim. In this way, it says there is a mitzvah to take a sheep in order to mevatel the kelipah of the sheep. And you, from below, as it says, “machoy emchei”: Bnei Yisrael destroy from below, and Bore Olam destroys from above. What is “machoy emchei”? We make the mecha'ah from below, and “emchei,” “machoy emchei”—God does it from above. “Ve'ana mile'eila.” Okay, Benny, take over.
We learned: When Yisrael left Mitzrayim, all the rulers above had passed out of their authority. Yisrael left their authority and entered the holy authority above, that of Kudsha Brich Hu. They were bound to Him, as it says, “ki li Vnei Yisrael avadim. Avadai hem.” Why does it say “avadim”? “Asher hotzeti otam me'eretz Mitzrayim”—He took them out of another authority and brought them into His authority. Yes, and that we witness to God. Good, he did.
This is what Rabbi Shimon said. Why does it say, “ach bayom harishon tashbitu se'or mibateichem ki chol ochel machmetzet”? This is how we explained it: se'or and machmetzet are one level. Both are covered as the same thing, a leavening agent. They’re all one remez to elohim acherim, which is kelipot—get rid of it. They’re all one other authority. They are the rulers appointed over the other nations, and they are called the evil inclination, another authority, sitra achara, el acher, elohim acherim—all different names for this chametz. Chametz has a lot of bad names. Therefore, se'or, machmetzet, and chametz are all one. Just as the kelipot have many names, chametz has many names.
Kudsha Brich Hu said that se'or, machmetzet, and chametz correspond to the three kelipot: bechor hashevi, bechor hashifchah, and bechor Par'oh—the three different kelipot that went out. Therefore, chametz, se'or, and machmetzet. All these years they remained in another authority, slaves to another nation. From here on, you are free. “Ach bayom harishon, bayom harishon tashbitu se'or mibateichem.” That corresponds to the nullification of the three kelipot. Rabbi Yehudah said, if so, if the reason we can’t eat chametz on Pesach is because it says, “vayofu et habatzek ugot matzot ki lo chametz,” then it should be forbidden all year long. If you’re saying it corresponds to the chitzonim, why only the seven days? Why seven days? If it’s seven days when se'or may not be found in your houses, how could it be seven days and not more? Rather, whenever a person has to be seen as a free person, this is necessary. That is the seven days of Pesach: he has to make himself look like a ben chorin, so he has to commemorate it. Whenever he doesn’t have that obligation, it isn’t necessary.
He gives a parable. The king, Rufinos, promoted a certain man to sar gadol. For all the days that he held this position, he wore special garments because he was now of a higher status. After a while, he didn’t need to wear these garments of honor anymore. The following year, on the anniversary of the day he was promoted, he wore those garments to honor the occasion; and so it is every year. It’s like Yisrael: it says “shiv'at yamim se'or lo yimatzei.” Those are the days of celebration, the happy days of Pesach, the days when they went up to meet Him and left another bondage. That’s why every year we observe the days when they went up to that honor, left another authority, and entered the holy authority. It also says “shiv'at yamim matzot,” meaning that we eat matzot to commemorate when it happened. Alternatively, just as he wears the garments to commemorate the day he was promoted, we keep away from se'or and machmetzet during the time of year when it happened—not to say that we aren’t allowed to eat it all year long.
Okay, let’s stop here. We’ll do Kriat Shema (recitation of the Shema). How many pages is Bo? And then right after this, “Vayehi bachatzi halayla.” In Bo? Yeah, it’s right after Bo; it’s titled with this. It’s another 50 pages, Bo. We’ve got another 50 pages? 37. 40 pages with that “Vayehi.” All right. Okay, tomorrow night, inshallah. Here, it finishes here, another page. You take your box.
Leshem yichud Kudsha berich hu ushechinteh, bidchilu urchimu urchimu udchilu, leyachada shem Yud-Keh be-Vav-Keh beyichuda shelim beshem kol Yisrael. Hareini mochel vesole'ach lechol mi shehich'is vehiknit oti o shechata khenegdi, bein begufi bein bemamoni bein bichvodi bein bechol asher li, bein be'ones bein beratzon, bein beshogeg bein bemezid, bein bedibur bein bema'aseh. Hareini mochel vesole'ach lechol bar Yisrael, velo ye'anesh shum adam besibati. Yihyu leratzon imrei fi vehegyon libi lefanecha Adonai tzuri vego'ali. Baruch atah Adonai Eloheinu melech ha'olam hamapil chavlei shenah al einai utnumah al af'apai. Yehi ratzon milefanecha Adonai Elohai ve'Elohei avotai shetashkiveni leshalom veta'amideni lechayim tovim uleshalom, veten chelki betoratecha vetargileni bemitzvotecha, ve'al tevi'eni lidei chet velo lidei averah velo lidei avon, velo lidei nisayon velo lidei bizayon. Veyishlot bi yetzer hatov ve'al yishlot bi yetzer hara, vetatzileni miyetzer hara umichelayim ra'im. Baruch atah Adonai hame'ir la'olam kulo bichvodo.
Shema Yisrael Adonai Eloheinu Adonai Echad (Hear, O Israel: the Lord is our God, the Lord is One). Baruch shem kevod malchuto le'olam va'ed. Ve'ahavta et Adonai Elohecha bechol levavcha uvechol nafshecha uvechol me'odecha. Vehayu hadevarim ha'eleh asher anochi metzavcha hayom al levavecha. Veshenantam lebanecha vedibarta bam beshivtecha beveitecha uvelechtecha vaderech uveshochbecha uvkumecha. Ukshartam le'ot al yadecha vehayu letotafot bein einecha. Uchtavtam al mezuzot beitecha uvish'arecha.
Vehayah im shamo'a tishme'u el mitzvotai asher anochi metzaveh etchem hayom le'ahavah et Adonai Eloheichem ule'ovdo bechol levavchem uvechol nafshechem. Venatati metar artzechem be'ito yoreh umalkosh ve'asafta deganecha vetiroshecha veyitzharecha. Venatati esev besadcha livhemtecha ve'achalta vesava'ta. Hishamru lachem pen yifteh levavchem vesartem va'avadtem elohim acherim vehishtachavitem lahem. Vecharah af Adonai bachem ve'atzar et hashamayim velo yihyeh matar veha'adamah lo titen et yevulah va'avadtem meherah me'al ha'aretz hatovah asher Adonai noten lachem. Vesamtem et devarai eleh al levavchem ve'al nafshechem ukshartem otam le'ot al yedchem vehayu letotafot bein eineichem. Velimadtem otam et beneichem ledaber bam beshivtecha beveitecha uvelechtecha vaderech uveshochbecha uvkumecha. Uchtavtem al mezuzot beitecha uvish'arecha. Lema'an yirbu yemeichem vimei veneichem al ha'adamah asher nishba Adonai la'avoteichem latet lahem kimei hashamayim al ha'aretz.
Vayomer Adonai el Moshe lemor. Daber el benei Yisrael ve'amarta alehem ve'asu lahem tzitzit al kanfei vigdeihem ledorotam venatnu al tzitzit hakanaf petil techelet. Vehayah lachem letzitzit ure'item oto uzchartem et kol mitzvot Adonai va'asitem otam velo taturu acharei levavchem ve'acharei eineichem asher atem zonim achareihem. Lema'an tizkeru va'asitem et kol mitzvotai viheyitem kedoshim le'Eloheichem. Ani Adonai Eloheichem asher hotzeti etchem me'eretz Mitzrayim lihyot lachem le'Elohim ani Adonai Eloheichem. Emet. Adonai Eloheichem emet.
Ya'alzu chasidim bechavod yeranenu al mishkevotam. Romemot El bigronam vecherev pifiyot beyadam. Hineh mitato sheli-Shlomoh shishim giborim saviv lah migiborei Yisrael. Kulom ochzei cherev melumedei milchamah ish charbo al yerecho mipachad baleilot. Hineh mitato sheli-Shlomoh shishim giborim saviv lah migiborei Yisrael. Kulom ochzei cherev melumedei milchamah ish charbo al yerecho mipachad baleilot. Hineh mitato sheli-Shlomoh shishim giborim saviv lah migiborei Yisrael. Kulom ochzei cherev melumedei milchamah ish charbo al yerecho mipachad baleilot.
Yevarechecha Adonai veyishmerecha. Ya'er Adonai panav eilecha vichuneka. Yisa Adonai panav eilecha veyasem lecha shalom. Yoshev beseter elyon betzel Shadai yitlonan. Omar l'Adonai machsi umtzudati Elohai evtach bo. Ki hu yatzilcha mipach yakush midever havot. Be'evrato yasech lach vetachat kenafeiv techseh tzinah vesocherah amito. Lo tira mipachad laylah mechetz ya'uf yomam. Midever ba'ofel yahaloch miketev yashud tzohorayim. Yipol mitzidcha elef urvavah miminecha eilecha lo yigash. Rak be'einecha tabit veshilumat resha'im tir'eh. Ki atah Adonai machsi elyon samta me'onecha.
Ana Adonai Eloheinu ve'Elohei avoteinu tavo lefanecha tefilatenu ve'al titalam matchinatenu, she'ein anachnu azei fanim ukeshei oref lomar lefanecha tzadikim anachnu velo chatanu, aval chatanu, avinu, pashanu. Ashamnu, bagadnu, gazalnu, dibarnu dofi. Sarnu mimitzvotecha umimishpatecha hatovim velo shavah lanu. Ve'atah tzadik al kol haba aleinu ki emet asita va'anachnu hirshanu.
Ana beko'ach gedulat yeminecha tatir tzrurah. Kabel rinat amecha sagvenu taharenu nora. Na gibor dorshei yichudecha kevavat shamrem. Barchem taharem rachamei tzidkatecha tamid gomlem. Chasin kadosh berov tuvcha nahel adatecha. Yachid ge'eh le'amcha peneh zochrei kedushatecha. Shav'atenu kabel ushma tza'akatenu yode'a ta'alumot. Baruch shem kevod malchuto le'olam va'ed. Barchem taharem rachamei tzidkatecha tamid gomlem, barchem taharem rachamei tzidkatecha tamid gomlem, barchem taharem rachamei tzidkatecha tamid gomlem. Takum terachem Tziyon. Beyadcha afkid ruchi paditah oti Adonai El emet. Nafshi iviticha valaylah af ruchi bekirbi ashachreka. Layla tov, rabotai.