Shemos: Right Here, Right Now

0:00Turgent. Terrogens. The Elisha Mosul bin Aesala by Mitzreiman these are the names of the people that came to Egypt at times very specific. There was Ruvane, Shimon Levy, with you that you heard name after name after name of the 12 Trials very specific. And then, if you note, for the next chapter, the Torah goes out of its way to hide any name. There are no names. The rest of the parake, the rest of the chapter, the entire entry, so to speak, into the slavery, the enslavement that Amiah said, there are no names. Not only there are no names, the king doesn't have his name. Paroy is referenced only as king of Egypt. He's not listed with his name. It goes out of its way. You'll see. It keeps referencing.

1:01Let's find a few of them. It calls mealdos. It doesn't use, as I mentioned earlier, the midwives. It goes out of its way not to say any names. A man from the house of Levy goes and he takes a daughter of Levy. What's their name? Vatari is the woman. The woman is not the name. The woman is the right thing. And it has a child. What's a child's name? Everything in the Torah goes out of its way. Then it says, okay, so Moses, you know, it's Moses. He gets put in the basket. And who watches him? Who watches him? Miriam. The Torah doesn't say that. The Torah says his sister. His sister. The pronouns are used after you list the names. The pronouns are listed. You use pronouns and all that after you list the names. The Torah goes out of its way.

2:01No names. No names. Only when the later, when Moses shed, is brought back to the palace, then it starts to list the names of the people. Then the Torah flips and starts listing everybody's name. Even God's name is almost shrouded in the first chapter. So what is this hiding of the names? So a few ideas. One idea from my father almost said that he said that there is an idea that whenever we are in exile, so God's name is not revealed. So to speak, it's hidden, especially in the name of mercy. Hashem, you'd cave up, okay. Okay, we know by amolic, it says that God says, when it references that God's throne is not complete when the Jewish people are in exile.

3:01Hashem doesn't reveal himself in the same sense. It looks like how we say it in the prayers. God, why are you allowing the nations of the world to say that you don't exist? Where is your God? Where is your God? Where is your God? What are the Nazis constantly saying? Where is your God? Pharaoh, in his challenge for God, what did he say? Hashem, it's beautiful. In his response, Moses comes and says that the God of Israel wants you to send them forth on a three-day journey so that they could serve him. So he says two things. He says two things. He said, who is this God that you want me to acknowledge? And who is this God that, and the Jews, I will not send? So Pharaoh said that he challenged God to a duel.

4:03He said, I don't know who this God is, and I'm not going to send the people. Now, be very careful. Shlomo Amelik says, God is on high. You're down here. Therefore, your word should refute. Because what is Pharaoh? Pharaoh sets the parameters of the game, if you will. Because then he challenged God on two fronts. So he, oh, you don't know who I am. So I have to introduce myself first. Sorry. I apologize. Besides, it's me. It's me. I apologize. How much for the push key? Let me turn off the light. Sorry. So the challenge is God on two fronts. And therefore, God has to, A, introduce himself, and B, Pharaoh said, I won't send them. Oh, he said, you want to say, okay, so then you have to send them. That's my God.

5:04Why do you always tell us? Be careful what you ask for. God may be listening. This is a Gomorrah. The Gomorrah says that, don't never discount your prayers. Never discount your prayers. God's listening. The Gomorrah says that a person was once going on the way, and he was frustrated that he was praying, God, please, don't make me after walk. So he said, give me a donkey to carry. Give me a donkey. Bring me a donkey. That's it. Because he said, and I should have said, to carry me. He said, bring me a donkey to carry. Oh, you want a donkey to carry? God said, the Gomorrah says, Roman, I think came, and he said, here, my donkey needs to be carried. Carry my donkey. Be careful what you, the message is that, be careful what you ask for.

6:05God may be listening. So Pharaoh, he set up the stages. So when God is hidden, everything is hidden. Everything is hidden. God is one idea behind the names being hidden in the first chapter. Until the redemption starts. When the redemption starts, and then already God's revelation is there, so then you start seeing God. You start that you see the process. A second idea I saw, particularly why in the story of Moses' birth, there's an absolute, the Torah goes to great lengths to conceal any level of identity. A man of the house of Lavia,

7:05a daughter of the house of Lavia, they have a baby, no name, his sister, nothing has any name. I'm particularly in that arena. So Bianchew Kamenecki, he says that the Torah is highlighted, the fact that the greatest person in history ever, from the beginning to the end of history is Moses. The only person ever that will speak directly to God, Pelle Pelle, the one who brought the Torah down from Sinai, one might have an inkling to say that he was born great, so to speak. I mean, he was predestined so to speak. Everything was in his favor, only because everybody was great. That's the reason he was. Others want to tie to a macular conception, but they're leaving that aside. This is to go to all lengths to show that he was a regular person. He was a regular person, born of a man,

8:05born of a woman, forget who they were. And that's the idea of very, very important that a person has to realize and recognize it's who you are with your talent. That's the only thing that God is asking you and I to do, is do it from where we stand right now. At the moment where we're standing right now, that is the most important place from where to meet, where we have to meet our obligation. We're going to pick up on this in a little bit again. But the idea is don't say that Moses is Moses because he was born great. Moses had everything going against him. He was supposed to be killed. He was put in the basket, sailed down the river, wasn't raised by his parents. He was raised in the palace. He had everything against him in the sense of connecting

9:06with the Jewish people. Even that little bit of connection that he had of being in the same country, if you will, across the palace, but at least he could look out to his brothers and connect that way. Even that was taken from him. He had to flee to Midjinn. He had to flee to Midjinn. He didn't see his brothers for 65 years, something along those lines. He was going from the whole world scene. You see so much he was absent for, and nonetheless, he becomes Moshe Rabbeno. The last person who should have been Moshe Rabbeno was Moshe Rabbeno. He only spent three months in the Jewish house. Let's say, even if you've all liked the appearance. Let's say, even if you say two years. Even if you say two years. That means by the age of two, he was already, didn't go to his Shiva. It seems to be for the Medjush 15. I think the Medjush says he was 15,

10:0613, 15, something along those lines. Because it says, by Yigdali, he became he was already older, so let's say he was 15. Right? He's 15. He redeemed the people when he was 80. So you miss 65 years. Right? You miss 65 years. Right? So he's the last person. No, no, no. That's, and therefore he's his, no names. Refutner. Refutner's famous, but others are famous afterwards. Refutner was very much against the early biographies. The early biographies of great people. Because it gave the impression that they were born great. I heard, I read recently, that, we have a Hanuman Muslim when he was in the United States. Could be this is where, but we're Refutner got it from. Where Khanna Wasserman was in the United States, the fundraising in the 30s. So right before the war.

11:07So where Khanna went to this wealthy individual, and the wealthy individual was very excited to host where Khanna Wasserman. And he said that a new biography just came out about the Khavatschai in my eyes. He just passed, Khavatschai in my past, the three I think it was on a long time. So he gave it to where Khanna was. He was expecting where Khanna was, the greatest student of the Khavatschai. Just the greatest student of Khavatschai. So he bought a present where Khanna should see this, this first copy, so to speak, of this biography of Khavatschai. So he gave it to where Khanna was, the glass of tea, and he went in the other room. All of a sudden, he began to hear some crying. He said, where did you get this book? I was just wondering what could be wrong in the book. He says this book says that Khavatschai was born great.

12:07And he says it's not true. It's not born great. He worked on himself to become great. He had so many challenges, so many problems, so many characters, and Khavatschai used to say, no, I worked on myself. I worked on myself. I worked on myself. An idea is that a person is easy. If a person's born great, the answer is, that's a case. It was born that way. It was a boy that way. And again, it's not relevant to me. He doesn't hold anything for me because he was born that way. The Pharisees saw one of the commentaries on the mission. He has a few places where he cites Medirashim that we don't have any historical source to it. One of the most famous wild Medirashim that he cites. Is he cites a story about Moses? Is he cites a story about Moshe Rabbenu? He says the following.

13:07He says that Moses' name, not at this point, but later. When Moshe was, when the Jewish people were traveling through the deserts, his name was all over the place. He was world famous. Everybody had stories about him. He was a legend in his own time. So it says that one of the kings, one of the kings wanted to know who this Moses was. So he wanted a picture of him. So they didn't have the pictures yet that had an event of photography yet. So he wanted a picture of Moshe. So what he did is he took one of his painters and he sent them to the desert to go find these Jewish people traveling in the desert. And he should paint a picture of Moshe.

14:12And he comes back and then he realized he has a problem. Because he wanted to know a little bit about this Moshe. And also he didn't know if the painter maybe he babusled him. Maybe he went down the street. He took six months off. He painted the picture of some guy that was a black away. And then he came back. And he says he has Moses. I didn't know he was Moses. So what he did is he took it to his facial experts. This is the art of studying the face of a person. So he figured if they expressed that this looks like a spiritually godly person of greatness, of kingship, and all of that, you don't know. So he hints it to them blind. We doesn't tell them who it is. They look at the picture and they tell them this person. He's an angry person. This person has a very bad character. Float throughout. So he, the king, realizes he got, he got taken.

15:17He got swindled. He paid this guy a fortune. He got swindled. So he is going to have him like a good king. And all the king will have him executed. So the man swears that this is Moses. You could kill me, but this is Moses. I went, I saw him. This is him. So the king, he felt that there's something wrong over here. Either the stag, either the facials are false or the painter is false. But the son, the son is wrong over here. He decides he's going to go himself to see. So he travels, travels to meet Moses. And he tells Moses, I see that, see, meets Moses. We see the painter is correct. So in the course of the conversation, he says, I'm going to have to go back and kill the facial experts. Because I see there a bunch of charlatans.

16:19So Moses asks me, right? So I asked him, what did they say? He said, you're an angry person. You have a base character. So Moses says, everything that they said is true. I worked on myself. I worked on myself. And that story of this Pharisee's role really is the idea that one, as to understand, is that God is only asking us for where we are at. What is Hashem's introduction to Moses? The first conversation that God has with Moses, what's the very first thing that he tells Moses? Is that the first thing that tells him? Take your shoes off. Very good. So the first thing he tells him is he tells him, the Moses, like he calls his name twice,

17:19Moses, Moses. And then he tells him, take off your shoes from upon your feet. For the place that you are standing, Admas Koda, the place that you are standing is Holy Land. When I went, when I went to go meet my wife, my first time, when I went to go meet my wife the first time, my mother-in-law, she should live and be well. So she put in peach carpets. This is like a light peach carpet. And this was, I met her on December 30th, the coldest night of the year. I got the flu. That's how I know. I remember. I got the flu when I met my wife. Patent. Yeah, she had a lot of impact on me. So I go in.

18:21She says, would you mind taking off your shoes? Would you mind taking off your shoes? Because the carpets is going to... I don't take off my shoes. I never, ever, ever, ever go without my shoes. So that was a very great test. But it was a big... So I guess it was like meeting God. I guess that's what I never realized then. I have to tell her that I guess meeting you was like meeting God. I didn't tell her that. I didn't think of that then, but now that I'm taking it off. Then I'm telling you. Okay, so he says, shall take your shoes off. Take your shoes off. What was the reason I took your shoes off? What was I going to tell him to take your shoes off of? What was that? It was peach carpets. He was in the middle of the desert. What was he taking? It was his idea of taking your shoes off. And the pastor even says, take your shoes off from your feet. Take your shoes off from your feet.

19:21Where else do you take your shoes off from your hand? And what does that mean? Take your shoes off from your feet. Who's got time? So we say in davening. We say in davening. The brachah. In the morning blessings, you say a brachah. Sha-a-sa-li cold sardin. God gives me everything I need. And the next brachah is, a mechin mit ade gover. That God, you prepare the steps of man. What is it referencing when it says, sha-a-sa-li cold sardin? What is it referencing? You give me everything I need. So if you look, I may be skeptical, says I don't know if it doesn't sit there. But one of the commentaries explained that it's referencing shoes. It's referencing shoes. Because in order to walk efficiently and protect it and comfortably, you need shoes.

20:22If you don't have shoes, you can't travel almost from the mental movement. You need shoes in order to be able to travel. It even discusses on Tisha Baal, but the person needs to walk on Tisha Baal. He's allowed to wear shoes. And it doesn't. We have sneakers today. So that's not an issue. But before the advent of sneakers, right? Before the start, before they invent the sneakers, many plastic shoes. It cracks. So then the only way there was only leather shoes. So for a person who had to travel, it says that there would be permitted. You could put it on. You have to leave. You have to get to where you need to be. You can't go without shoes. I can't go without shoes. I think it's a possibility. They play another possibility. They speak about the importance of shoes. As I have... The purpose of shoes is to move. If you're saying one place, you don't need shoes. You only need shoes to move. What Akadish Baal, who was telling Moshe,

21:24is that Moshe, you're going to become the leader of Ami Sahel. You have to know and you have to give over the message. And you have to give over the inspiration to everybody after realizes that everybody is in the place that they are. That's where the Kedusha starts. That place is holy. The worst mistake that a person can make is to say tomorrow I'm going to be holy. Right here, it can't be. Right here, I can't start. It's not here, it's tomorrow. Tomorrow, the diet will start. Right? Tomorrow, I'm going to start exercising. Tomorrow, I'm going to start learning. Tomorrow, I'm going to start davening. Tomorrow, tomorrow, tomorrow. Right there. No. I'm okay, Moshe. I need a love. Right here. This is Ademas Kedish. Right over here. This is the place from where the holiness starts. It's not a tomorrow. It's not when I'm in this or I'm that. It's right over here.

22:24The Kedusha starts right here. That's the beginning of the process of Sinai. That's the beginning of the process of redemption. Right? And that you see Pharaoh Parai understood. Right? That the key is that a person has to be able to dream at the very same time from this very place. From the place that you're standing. Because you see when Moshe comes to redeem the people. He comes to redeem the people. So the people are all excited.

23:28The people. But yes, also Slainayyam Moshe does the signs for the people. He throws the stick on the floor. Right? He does the signs that the people that got told him to do signs for the people. Right? To show that the redemption, the process is beginning. Vaya Aminaham. The people start believing. Vayushmiokipakalashemis binayisel. God remembered us and He saw our pain, our suffering. And they bowed and they prostrated themselves. Okay? Now they're coming to Pharaoh. And they tell Pharaoh, send forth my people. And they will celebrate for me in the desert. And that's what we said. Who is God that I will listen to him and the Jewish people. I don't know who he is. And the people I'm not sending.

24:29He says, no. Moshe tells him. That's interesting. Moshe tells him again. He says, this is the God of the Hebrews. He's calling to us. Right? Let's go through day journey. And we were slaughtered to God. Right? We have to go through day journey in order to go bring us to serve him. So Pharaoh, he had enough of this meeting with Moshe. He had enough of his conversation. This is why he's Moshe and Aaron disturbing the people from their work. Everybody has to go, go, go back to your work. And that's when Pary says, he tells everybody, right? He says and listen to the words. We're not going to give any more straw for people to do the bricks. Like we did yesterday and the day before yesterday. They're going to go and cut their own straw. And then he says, and the quota of bricks that they were doing yesterday and the day before,

25:30it should be the same quota, not any different. Key near premium, they are lazy. That's why they are crying. Let's go and serve our God. Make the work harder on them. They will do it and they will not hope to these false hopes. So they go out and they tell them that you have to go get your own straw and don't you can't bring back any less bricks. And the Torah says that they couldn't produce the quota, like they did before, until now. And that, of course, you have the beatings and the suffering that they had. So then, of course, they're angry at Moshe. And now, when Moshe speaks about, in the next week's Part Show, this week's Part Show, when Moshe speaks about, when Moshe speaks about the shortness of spirit and from the hard work.

26:37So the question is, what was Pharaoh's response to Moshe? He took away the straw. So why did Pharaoh take away the straw? If I was asking, Pharaoh says, you're too busy. You know, you're not busy enough. That's why you're dreaming about this redemption. What would have been the normal thing to do is to double the quota. Well, getting the straw is making the whole process. Meaning is, is that from an efficiency standpoint? I mean, why didn't he just increase the quota? He had already pressed a massage as he could for that quota. He got them to go out and work as hard as they could. And without being the quota every day, he couldn't double that. So you're right. I saw an interesting idea. I saw an interesting idea is that he was, what was the problem?

27:43The problem was they were thinking they had too much time to think. Or, I'm going to say the analogy is the perfect analogy. But who is the, you know, if you want to get your factory to run efficiently, the best person to move around the factory is the laziest guy. Because he's going to figure out the laziest way to get the job done, right? And then you mean efficient. So he can sit down again. So he'll figure out a way how to get it to be that he has to work the least. So he's always, see, you move him around because this guy always figures out how to, you know, beat the system. He said they were able to get the quota done without thinking. And therefore, their mind could go to this redemption. What he wanted is, I'm going to give you something to worry about. I'm going to give you something to worry about. There's a difference when you have the bricks, you're working as fast as you can.

28:46But you're not worrying. Okay, you're worrying about you're going to make the quota. But the straw, right, they had to go find where I'm going to look. I got to go. When you go to sleep the night before, you're worrying where you're going to go to the straw. Your mind is, you don't have time to think, if you will, because your mind is always worried. There's a dog. There's a worry. Worry is what destroys their life. Worry has no production. It just takes away your mind. That's what Pharaoh wanted. And that's what it says. Some commentaries explain me. They couldn't breathe. But others learned that the shortness of spiritual spirit, meaning there's no time to think. In the sense of, their mind was totally taken. And therefore they could no longer dream.

29:46They could no longer hope of freedom. They no longer had that spiritual aspiration any longer. They had lost that. That was the great. That was Pharaoh's brilliance. That was Pharaoh's brilliance. It was that they could have no connection. The Nazis wanted the same thing. The Nazis wasn't simply about killing the Jews. It wasn't even about having the productivity till they died. They were not allowed to have any spiritual aspiration. Right? Any spiritual aspiration, not allowed to have any Judaism in the camp. Wasn't Jews able to do whatever they wanted till they died? What's the difference? Jeff told us a few weeks ago, right? Jeff told us that his grandmother was, she lit the menorah in Auschwitz. And then they burnt them the next day. The ladies here, they devoted themselves. They wanted to light the menorah. And they say, you want to light the menorah? We'll light you. They literally burnt her a lot.

30:47So the Jefferson goes to the other day. The Pharaoh wanted it. Right? They don't dream of these things. Right? But coming back is that a person has to know you have to dream. Right? A person has to dream. But where do you dream from? From right over here. From right from this point, this is a person has to be able. Right? To be able to see beyond. Right? To see beyond. This is that from here, I'm going to launch to go there. But it always has to start from right here. Atma's code is the place that we're standing. This place is holy. This is the place that I have to answer. This is my test. This is my trial. This is my trial. This is where God wants me to begin my process. Right? Of my strengthening myself, observing him. And therefore, Moshe's original introduction was this very place. This place is holy. And Moshe asks, what's the matter? It starts. All of it starts from right here.

31:48We're going to grow. Right? But it starts from right here. The diet starts today. I saw another idea why Pharaoh wanted them to get distra. Another reason why Pharaoh wanted to get distra, beautiful, beautiful idea, is that one of the ways that you're going to redemption is born out of unity. Redemption is born out of unity. And it's destroyed by the fracturing of that unity. We've learned that in our own time. Right? The Akhtutavami soul brings about redemption. When we're fractured, it brings about the solution. Right?

32:48In Iran, none of us know what will happen. But basically, it's that if there's 90 million, I think Iranians, right? Just think of the math. Right? The only way the revolution will be successful is if the 90 million are together. If everybody, I don't know so much about it. But the people they're killing, people love to write. It's basically a process of who's going to who? Who's going to push you out? Either the IRGC is going to kill enough people that everybody's going to go to their houses. Or the people are going to go to the streets. That's one of the two. The unity writes Pharaoh in his evil plan. He was a brilliant, brilliant person, brilliant leader. What he said was the straw is going to cause the disunity.

33:59Why? Because everybody's going to start fighting. That's my straw. I got to finish my bricks. That's what I need. If I'm just working on my own pit. Right? So then it's me. So then you can lend me a hand for a second. I hope we make a good brick. We're not vying. I have my pit that I'm working in. You have your pit that you're working in. Maybe I'll help you a little bit. But we have no tension between each other. The straw. The straw. The closer straw. The further straw. Right? That was it. If you remember the story. We have nothing to think of. The greatest Shiva of the mere. The greatest Shiva. The mere that built the mere to be the greatest Shiva in the world. He had, of course, Parkinson's for 30 years. He built the Shiva when he got Parkinson's early. And he built the Shiva with Parkinson's.

34:59To be the greatest Shiva in the world. Most amazing people ever in the problem in history. So Parkinson's V. The Parkinson's V is famous that I had the privilege when I went to the RCC when I went with the Ribbonum. So I got to be there to meet him. But they would bring different people to go meet him. So he brought the five that's famous. He brought Aisha Taua, brought five of the wealthiest Jews in America. To go meet him. The Parkinson's V. They prepared them before they had Parkinson's. Sometimes he couldn't move. Sometimes he couldn't talk. So they're sitting at the table. It's famous. The story's made famous. The CEO of Starbucks. What's in it? Kurt, let's guess then. The CEO of Starbucks. The original CEO of the Jewish one.

35:59So he was there. So he asked them what's the message of the Holocaust? What's the message of the Holocaust? So the most famous in this story is 10, 15 years old. So the famous answer that they gave was never again. So that he dismissed in two seconds. He says we've had problems since then. They'd do it again if they could. They said a few different answers. He wasn't happy with any of the answers. So he told them when you got to the camp, when you got to the bunk house, they slept six to the bunk. They would give you a blanket that only covered five. And every person had to decide whether they're going to push or pull it.

36:59They're going to push the blanket to the other person, or they're going to pull it to themselves. They had to be a pusher or a puller. Then he told them he said, God granted you each of you at the table. He granted you great wealth. He granted you great wealth. Are you going to push it? Are you going to pull it? What was it? The CEO of Starbucks. He came to the Nussensphere second time. And he gave, we have Nussensphere a check. He gave him a blank check. Nussensphere had to raise, I think, $14 million at that time. $14 million a year. Going back to astronomical money, it was with Parkinson's. He gave him a blank check. He told him whatever the rabbi needs he should write it for.

38:00So he called over a student. I don't think he could write. He called over a student. He should write it for $12, I don't know, $1,000. And he should hand it to them. He pointed, he took the camera, his name. Kurt, no, something like that. Shots, shots, shots. He points out of the window of his room and he shows him. There's a swarm store downstairs. He said, here's the check. Go downstairs, tell him you want a pair of to film. Tell him you want a pair of to film. Go buy a pair of to film and put on a to film. That would be the greatest gift you can give to me is to film. That's innocent sweet. But the question is coming to our point here. That's what Paul wanted. Paul wanted the Jews to vibe.

39:02Here you have the Jews sacrificing for each other. It says that they took the whip instead of their other brother. They took the whip from their back. The greatest way to destroy unity is where there's attention. There's attention between us. We're vying for the same thing. That's what Pharaoh was hoping to accomplish. That's what he wanted to do. The great leaders of the Jewish people, what they did is they absorbed. What was the response? The leaders absorbed the shortfall. They took the whip on their back. That was the great merit. They took the whip on their back. Ultimately, that became the source of their great merit. Later, they got prophecy because of it. Instead of forcing the people, they couldn't meet the quota. They took the whip on their back. That is the idea. One idea is to realize is that we have to have enough time. We can't be so busy in our day. That we don't have time to think. The worst, the greatest at Sasa Yates of the goal of the Yates of Harat

40:02is to give us that we have no time to think. We're busy, busy, busy, without time to think. That was Pharaoh. He was keeping us in Egypt because we have no time to think. We have no hope of becoming bigger of difference. Right? Destroying hope. The second is creating disunity, to creating fracturing the unity of the two people. Those are two processes by which you destroy redemption. But they also are the seeds of redemption. When we worry about each other, that's one that we merit through redemption. When we have time to dream, we become bigger and better people. We just have a wonderful, wonderful, wonderful being.