Shevi'i Shel Pesach - The Splitting of the Red Sea

Rebbe Nachman taught:
Even if a person should fall to the lowest level, he must never assume that he is beyond hope. Our forefathers found themselves in similar circumstances on the shores of the Red Sea. Before them, the sea, behind them, the Egyptians; wild animals and wilderness on either side. In the worst of possible situations they did not give up hope. They cried out to G-d and were heard. Similarly, no matter how far one is from G-d, there is always hope. Atik is the highest, most lofty spiritual level in existence. It is from there that assistance comes to a person, even if he is to be found in the lowest levels. Thus, the miracle of the Splitting of the Red Sea can be summed up this way: Even though all seems lost, there is still hope for a redemption. (Likutey Mohoran 1:21)

Reb Nosson teaches that a further concept tied in with the Splitting of the Red Sea is the braking of haughtiness. Pharaoh said "Who is G-d that I should listen to Him!" During the entire episode, Moshe Rabeinu tried to convince Pharaoh that G-d rules the world and that He could destroy Pharaoh completely. However, the Egyptian ruler had declared himself a deity. Thus Pharaoh, like most people in a position of power, is characterized by arrogance and haughtiness. The Splitting of the Red Sea demonstrated how this arrogance could be completely broken. Moshe turned the seabed into dry land. Earth is associated with the concept of modesty. Great rushing water, with its powerful waves - sure of its strength and unchallenged power - is everything that a person views as the epitome of greatness. Yet, within a short period of time, G-d destroyed the waters arrogance by changing it into dry earth. Thus, the song that Moshe and the Jews sang when the Red Sea split was one of praise to G-d, for He is great and rules over all those who are arrogant and haughty. (Likutey Halachos, Orlah 4)

When the Jews left Egypt and came close to G-d, they received great wealth. This is because wealth is rooted in the same source of holiness as the soul. However, there is one bad trait through which it is possible for a person to lose all of his wealth. This trait is anger. When the opposing forces see that a person is about to receive wealth and blessings, they try to bring him to anger, CHeMaH, anger, creates a breach in his CHoMaH, his protective wall, which is also his wealth. (see Likutey Mohoran 1:68)

It is forbidden to eat Chametz on Pesach, for Chametz is the concept of anger. Chametz rises. Like arrogance and anger, it is blown up. Likewise, we must avoid exaggeration in our lifestyles. The way we live should also not be arrogant and blown up. When the Red Sea split, the waters stood like a wall (chomah) for the Jews. Afterwards, the Jews were able to withstand any anger (chemah) and were permitted to have Chametz. This is why after the Seventh day of Pesach, Chametz is permitted. (Likutey Halachos, Harsha'h 4)

A great Shabbos and Yuntif to one and all!!!
Etan

Parashas Metzora - Watch your tongue!

"Maves v'chaim byad halashon./Death and life are in the hands of the tongue" Mishlai 18:21

If a Jew sinned and was punished with tzara'as, the symptoms of the disease usually required that he be quarantined and later reinspected, a rather drawn out procedure. Only for one sin did Hashem immediately strike the transgressor with the symptoms of the definitive leper who was immediately isolated. That sin was not, as we might believe, murder, idolatry, or immorality. Rather it was lashon harah ,evil speech about a fellow man.

Once a Persian king fell ill and, as a result, lost weight and became weak. His physician's suggested that the only cure to invigorate and restore his waning strength was to imbibe the milk of a lioness. At a loss to know how to obtain milk from a lioness, the king dispatched messengers and money to King Shlomo in Yerushalayim who was world renowned for his wisdom, begging him to contrive a plan whereby such milk might be gotten. Shlomo entrusted his advisor Benayahu ben Yehodaya with that task.
"I want ten goats to be given to me," ordered Benayahu. Then he requested one of Shlomo's servants to search the forest for a lion's den. The servant wandered deep into the thicket and finally discovered a den in which a lioness was suckling her cubs. Benayahu ordered the servant to show him the way and brought along a goat. Standing at a safe distance from the den, Benayahu threw in the goat which was immediately seized and devoured by the lioness. Each day he went a few steps closer and threw another goat, drawing progressively neared to the den until the lioness was used to his presence. Eventually, she allowed him to touch her without harming him. she abandoned all suspicion, and Benayahu was able to milk her.
As soon as Shlomo received the milk, he sent his servant to bring it to the Persian king.
While on the road the messenger's limbs began to argue with each other as to who deserved the credit for having accomplished such an amazing feat.
"We are wonderful," boasted the feet. "We are superior to all the other limbs for had we not walked to the den, the milk could not have been obtained."
"Not true," objected the hands. "We were instrumental in the task. Had we not milked the lioness, the milk would not be ours now.
"What about us?" exclaimed the eyes. "Did we not discover the path to the den? Without us the entire plan could not have been accomplished.
"You ignore me," complained the heart. "I was the one which thought of the brilliant idea in the first place!"
The general uproar was interrupted by the high-pitched sound of the tongue which broke in vociferously, "You are all worth nothing, if not for me, where would you be?
After this, all the limbs cried out in protest, "How dare you compare yourself to us? You possess no bones as we do, you are merely a soft lump confined to a dark cave!" Insulted, the tongue responded, "Just wait and see that I am master of you all!"
The messenger arrived at the Persian king's court and was hurried to the throne. He presented the milk and wanted to deliver a message from King Shlomo, but instead, the words tumbling from his tongue were " I present to you, O Majesty, the dogs milk which you requested!"
The king though that he was being ridiculed and, flying into a rage, gave orders that the messenger be hung immediately. The poor man was led away to the gallows, all of his limbs in a state of tremor. "Do you now see that , compared to me, you all matter nothing?" declared the tongue triumphantly. "We confess it," all the organs cried out in unison. You command life and death!" The tongue was satisfied and cried out, "I have an important message for the king, please take me back to him for one moment."
"Why should I be executed?" asked the messenger.
"You brought me dogs milk!" shouted the king.
"I assure you," said the messenger, "that this milk will cure you. My words were only the slip of a tongue since in the language of our country, the same word is used for both a dog and a lion." The king believed him. He drank the milk and recuperated. He then pardoned the messenger and let him return home. (Midrash Shochar Tov)

This midrash is one of many that show us the power of the tongue, the power of speech. The tongue is the organ which, of all the limbs and organs moves with the least difficulty and greatest speed. Consequently, lashon harah is one of the sins committed most frequently. On the other hand the Chofetz Chaim explains that the reason the tongue was created with the ability to move more swiflty than all the other organs is a special kindness of Hashem. The rewards for every word of Torah surpasses that of all other mitzvos. Therefore, Hashem, in His kindness, enabled a person to speak thousands of words within minutes in order to ensure that he would gain the greatest possible reward.

We need not look far to find people who dislike us, the Jewish people. What we do need is to stop slandering ourselves, and to come together to greet the Mashiach, speedily! In our days! Amen!

Have a wonderful Shabbos, It's good to be back!!!
Etan