Parshas Shemos: A Journey to a Magical World

Let us journey to a far away world, let us go on a quest of discovery and cross the bridge, leaving this world towards a place, a world of paradise, a magical world, a perfect world, a world that, in fact, many times you have visited. In this realm you can accomplish the impossible. This world is a very original and unique world. It is invisible to the touch, yet it can be felt very strongly. And this world is none other than the Olom HaRuchni, the spiritual world. And in this spiritual world that I'm sure you've heard of, there are very strict laws, there's a police force, there's a hierarchy in society. And, oh, in this spiritual world, just like our world, there are some immutable facts of life, laws of nature that, no matter how hard you try to sidestep them, it's impossible. For in our world, surely you are aware that no matter how much you try to fight gravity, it is an effort and futility and is pointless. You cannot stop the electromagnetic forces of the world, you cannot stop laws of attraction, laws of relativity, you cannot deny Sir Isaac Newton's laws of motion, and similarly, in the spiritual world there are laws. We call them halachos, and normally we tend to think that in the spiritual world it's rather vague to us. There aren't concrete guidelines and every inch sometimes may not matter and sharp corners get rounded. But the Great Mirror of Mashkiah points out the firm reality and the truth of this world in our parasha For parasha shamos begins in kind of a dark spot the Jewish people are enslaved. They're crying out for help. The situation is dire. The situation is only getting worse by the minute. Moshe Rabbeinu, the hero, is born in a house of the antagonist right beneath his nose. Moshe Rabbeinu flees to Midyan, sees a burning bush, takes off his shoes. And now Hashem is anointing him as the hero, the protagonist. But Moshe, when asked to go and ride the donkey down to Egypt to save the Jewish people, tries to argue back who am I? Moshe's humility, his famous humility on full display. Please, hashem, make somebody else do it. I have a heavy mouth, some form of a speech impediment, many different amaslos excuses. Doesn't want to go, the Pasek tells us in Perik Dalid, pasek, yadalid. Hashem became angry with Moshe Because Moshe wanted his brother to be the one to go. Let me at least have him as a spokesperson. Hashem says there's your brother, aaron the Lavy. He speaks readily, he speaks mighty well. He'll be your spokesman. And Moshe accepts. And Rashi points out that when the Pasek says that Aaron the Lavy, it was actually the changing of history. At that moment, however, aaron was supposed to be the Lavy, moshe the Kohen, kohen, gaddal. Because of this shaklava tyra, this little back and forth in discussion with Hashem, the kahuna was taken away from Moshe and given to Aaron, his brother, and Moshe instead got the Lavy status. And to us. We may run through this, rashi, and say, okay, I guess Hashem just decided this should be Kohen and Lavy. What's really the difference? I guess they're both good and maybe one's better, but I'll take what I could get. But Rabbi Yeruchim, the Great Mirror Mashiach, the spiritual dean of Yashiva smear during the roaring twenties, points out the exactness and the precision and the reality of the spiritual world and how big of a loss it would be. And the difference is that are in the spiritual world between a Kohen and a Lavy. And Rabbi Yeruchim continues to prove how many times we've come into this reality of the spiritual world. And the difference is that one could be working as a lawyer or a plumber Totally different realities. A Lavy totally differs from that of a Kohen. We find in the spiritual world more proofs to the reality of this and we have more insight into the laws of nature of the Spiritual world and the certain jobs that go on there. When we are told that hatora is Niqueness with memches, can you know? There are 48 Ways to acquire Torah and like we always do, we must attempt to read chazal with the most basic and Direct way that it can be understood. Well, there are 40. A Kenyan in a Kenyan is an acquisition. Surely you are aware of the acquisitions that we have and how lacha, in order to acquire things, you can either use a Kenyan Chatzir. Your courtyard can acquire certain movable possessions. You have to go bad in a certain way. You have a Kenyan of Dalad Ames, a Kenyan. How boy, you can pick something up, you can schlep it, you can give over the reins, you can do a chazaka, you can pay for it. Ashtar, a Khali pin, a Kenyan aga. There are many different halachic ways to manifest a transaction, but trying to acquire something without properly Owning the deed, owning the title and paying for it, well, you are not the rightful owner. And in the spiritual world there are 48 ways to acquire the spiritual object called the Tyra. And if you do not use the right currency. You do not go about it using the right tactics, then you will not acquire it. Without an ozen shomaas, a listening ear, you just have 47 of the acquisitions of Tyra and you'd be missing a piece of this precious piece of real estate. The spiritual world has laws. We always Think about that story. Think about that story, the Louisiana purchase of Judaism, in which Asav sold away eternity, the first born right, the bachoyer, to his brother, yaakov, for a bowl of soup. And the Pasek says by Yimkor. And he sold as bachoyer, asso, he sold it. How do you make a kinion, an acquisition On the first born right? Was it money? Was it the value of the soup? Was it just something that would go on in their hearts, the asek kinion and bichlal? Furthermore, is there such a thing as a ruchnius transaction in the spiritual world? Can you really Acquire things? We must take the words literally. There are 48 ways to acquire Torah and this situation. When it comes to the bachar and this spiritual world. By Yimkor it had been purchased, that had been bought, like Yaakov the great collector of great old manuscripts, Looking at a child playing With an old, first printed, hand written, hand autographed edition of ram bombs, yad Ha'zaka, worth millions of dollars and the child is smudging it up and sucking on the paper and ruining these Holy manuscript. Yaakov, he buys this bachoyer From asa because asa doesn't understand what he's dealing with the bachoyer like a manuscript from the ram bomb. Asa is a child. He's ruining it and he bought it from him like a collector Buying a high commodity from a clueless stranger. Yeah, the spiritual world is a real world. Kilekach toiv nosati lochem, we are told. God gave us the tyra. It was a purchasing lekkach, a mekkachumemkar, a paying for something like you go to target and swipe your credit card. There was a transaction that happened In the spiritual world. There is a mohair, a seller, and there is a buyer. The Gmar indeed compares and contrasts the mindsets of buyers and sellers in the spiritual world as opposed to the physical world. There are crowns in this world. You can acquire the crown of Tyre, the crown of Melucha, of kingship, the crown of Kahuna, the crown of priesthood. It's a very, very real world. It must be taken seriously. It's our laws of nature in the spiritual world. Hopefully now we have been able to look over the wall, cross the bridge and see a little bit of this spiritual world and the laws that govern it. The goal of this journey, folks, is to make the spiritual world as much of a reality as possible, to be able, like the great ones that live in this world eternally, to try and vacation, at least as much as possible, to the spiritual world. We will see how. There will be constant examples into the periodic table of elements in this spiritual world. You'll see how voice, hearing, sound it travels differently in the spiritual world. You'll see how, when Hashem's voice is heard in the O'el Moed, in this holy tent, the tent of meeting, it is a booming voice, it is Kailashem Shaiverar-Razim, it's a voice of God that shatters cedar trees. But also the voice the Pasek says could not be heard outside of the tent walls, the partitions and in our world. Yes, that doesn't make any sense for something to be at a certain decibel and for one step forward to not even hear an inkling of the sound, not even the tiniest pitch. But sound travels differently in the spiritual world. It can be a Kailashem Shaiverar-Razim, and an inch away there can be total silence. For us in our shtiging, it should give us a different outlook. It can't be but a buckshot spraying of our efforts. But the rewards in the spiritual world, the loans given and the payment for the value provided to the marketplace Is a commensurate and very precise with what and how you went about your efforts and learning Torah. We are taught that you'll got you Mutsasi that you toil and then you find and the Rajba in one place and I'm sure you will be able to come up with other proofs to this idea that the return on investment in your Torah learning the Mutsasi, the amount that you find, is very much based on the level that you put in and it's like paying for something that when you were your gay I, when you work, when you toil a certain amount, that is the currency that you are revealed To that clarity in that Torah Ideas of Tfila and proximity and location. Just like the laws of weather in our world, how certain places above the equator or lower than the equator, different hemispheres, certain temperatures, certain humidity factors well, in Tfila also there are certain locales that give off more of a spiritually flammable destination that your the Tfila could be heard stronger and a mukum Kavula that could be more efficacious, your Tfila's at a minion. There's more of a Chance that your Tfila's will travel up to the heavens and be heard and be answered. If you are the child of a righteous person, there's a greater chance that your Tfila's will be heard. So all of this should answer why sometimes, even though we're trying hard, we aren't getting the result that we had hoped. Maybe you're the wrong location If you're not with a minion, maybe you haven't been all mal worked hard enough in the learning To be coin at the khachma. In the magical and paradise like world of the spiritual, things are perfect and things are precise, and we should learn to read Hazal's words with exactness, for they are scientific, true facts of the spiritual world. The truth is actually even govern in this world. We'd be remiss if we didn't get to mention how Iran tells us and Drosha's Haran. I'd be the saver, hayashara, haran. I believe it's in the introduction about the laws of gravity and how they affect in the spiritual world that the human being, he stands upright, unlike the animal that is facing downward towards the ground or angels flying up high, because the gravitational pull of the body is towards the ground. That is why animals that are more animalistic, more primitive, more goof oriented are with their belly and head towards the ground, for the pull to the crust of the earth is pulling them downward. But the angels that are totally spiritual are floating up high, pulled up to the heavens. But the human being, with perfect precision, is able to balance, standing upright, not like an animal, but not flying off of the ground like an angel either. It's a law of the spiritual world. So hopefully on today's journey we have witnessed the reality of this super real world of spirituality. Hopefully we've learned to take Hazal's words precisely, not that they're just Michelin or parables they can't really be. How does this work here in this situation? But to take them quite literally, that Yaakov did by the firstborn right and there was a certain exactness in why Moshe, in his tarrying or pushing off of going to save the Jewish people, immediately lost the right to be the co-ain and in this world he was given the reality of being the lavi. Hopefully it will inspire us to take Halacha that much more seriously and to put our glasses on that. Take us to the spiritual world, that something that is muxa on Shabbos, that has no use and is prohibited, is filled with biochemical waste and will give a horrible cancer to the soul if touched on the seventh day of the week. It's because in this spiritual world there are drachim, there are highways, there are kenyanim, there are ways to acquire things and in this magical paradise of the ruchnius world, the all-encompassing and ultra-real world of the spiritual, the more that we make it a reality, the more that will be that much more connected to Akalash Baruchu and the reality that is truly real.