Short Summary of Torah Ohr Daf 51 - The Root of Geula

With Rabbi Baruch Epstein
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“Kol doidi heinei zeh ba, midaleg al heharim, mikafetz al hagvaos”
We need to understand the inner meaning of Galus and Geulah, and the way the former leads to the latter. 

• Every Galus and Geulah is rooted in, and therefore shares the same qualities as Galus Mitzrayim. Just as there, we were required to perform physical labor, so too now, we are required to fulfill a spiritual labor. 
• The spiritual meaning of “vayimariru es chayei avoseinu b’avodah kasha, b’chomer uv’lveinim uv’chol avodah basadeh”:
• “Avoseinu”: the Avos= Middos, which come from Sechel. The Neshama is, from the outset, equipped with Ahavah and Yirah. But the Neshama also has Bechirah (i.e. guf/NH”B, which conceals the latent AHV”Y), and thus it needs to be able to elicit this AHV”Y.
• The ideal way to draw out the latent AHV”Y of the Neshamah is through Hisbonenus, Sechel.
• “Avodah kasha”: In Galus, we are lacking this capacity of proper Hisbonenus (garon/charon/mitzrayim), because Hashem’s presence isn’t obvious (anochi ered imach). The way we overcome our natural tendencies is by accessing our natural Emunah through Davening out loud (kol meorer kavanah). [In this case, vayimariru describes our inability to appreciate Elokus; it describes the problem of Galus]
• Even in Davening, we experience M”Z. This makes us realize that we are in Galus, and should cause us to ask Hashem to have mercy on Himself, on the part of Him that is in us (NH”E) and is not revealed. The way we reach this is through Merirus (which is also avodah kasha), which leads to beseeching Hashem’s Mercy, which can then awaken our Love to Hashem. [In this case, vayimariru is the way we deal with the problem of Galus]. Even in Davening, we experience M”Z. This makes us realize that we are in Galus, and should cause us to ask Hashem to have mercy on Himself, on the part of Him that is in us (NH”E) and is not revealed. 

1. All Galus and Geulah is rooted in Galus/Yetziyas Mitzrayim.
2. The Avodah of Merirus.
3. We “complete” Hashem through bringing His Presence and Unity into this world.
4. The various modes of slavery in Egypt as they apply to our current Galus. 

“Vayomer Hashem ailav: Mi sam peh l’adam?”.

Q: What is the meaning of the exchange between Hashem and Moshe? What is the meaning of Moshe’s speech impediment? Did Moshe not know that Hashem was the cause of this?

• The Sefer Hatmunah says that this world is the second world out of seven, corresponding to the attribute of Gevurah, which explains the general ascendence of Evil and Galus in this world. The Arizal agrees with this general scheme but argues that 1) there is no need for there to be any worlds after this one, and that 2) these stages do not take place via the creation and destruction of physical worlds, but rather spiritual worlds. The first world was that of Tohu, and the second, that of Tikkun. 
• There are two Neshamos which originate in the World of Tohu, but come into this world to aid it in it journey towards perfection. They possess a unique type of divine energy (from Tohu) which is beyond the normal limits of this world (Tikkun). In Moshe’s case, this is what allowed him to bring the Jews out of Mitzrayim and give them the Torah. 

1. Tohu and Tikkun (different opinions about “Shemitos”)
2. Neshamos of Tohu in the world of Tikkun. 

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