Let us abolish the Klipah of “Chamor” — Laziness
with Zrizus – Quickness, that will Hasten the Geulah
Dear brothers and friends.
In this week’s mamar for parshas Bo we read: “You shall guard the matzos, for on this very day I will have taken your legions out of the land of Mitzrayim; you shall guard this day for your generations as an eternal statute. Rashi comments in the name of the Mechilta: “Do not read the word merely as “matzos”, but rather also as “Mitzvos”; just as we do not allow the matzos to leaven, so, too, we should not allow Mitzvos to leaven”; in other words, if you have the opportunity to perform a mitzvah, you should perform it immediately.
We find a wonderful explanation in the writings of the Chasam Sofer, why HKB”H chose to teach us this vital lesson specifically here, based on The Arizal who teaches us: HKB”H did not want to delay to take out Klal Yisroel from Mitzrayim, because they had already sunk to the forty-ninth level of tumah. Had they delayed any longer in Mitzrayim, they would have sunk to the fiftieth level — from which they would never have been able to exit.
This teaches us a vital lesson concerning the performance of Mitzvos. We must act promptly and eagerly. For, if we put off the performance of a mitzvah, the vigilant yetzer will cause it to spoil and leaven; the yetzer will provide us with all sorts of excuses to be negligent.
The Klipah of “Chamor” Is Laziness
We suggest a fascinating thought based on the Zohar hakadosh (Vayishlach) who teaches us that Mitzrayim is the klipah of the “chamor”, as reflected by the prophesy (Yechezkel 23, 20): “Their flesh is the flesh of donkeys“. The divine kabbalist Rabbi Moshe Cordovero, zy”a, known as the Ramak, teaches us that the klipah of the “chamor” is laziness. The nature of the donkey is not to rush or run; it exemplifies laziness.
The Ramak interprets the passuk in the passage of the “akeidah” as follows: “וישכם אברהם בבוקר” — Avraham rose early to perform the mitzvah of the “akeidah” with quickness; in this merit, “ויחבוש את חמורו” — he controlled and conquered the klipah of the “chamor” — laziness.
With this understanding, we can now appreciate the message conveyed by the passuk: “You shall guard the matzos”, as Rashi comments, just as we must take care not to let the matzos leaven, so, too, we must not waste opportunities to perform Mitzvos. The purpose of the exodus from Mitzrayim was not just the physical redemption but also the spiritual redemption, to get out of the klipah of Mitzrayim – “chamor”, representing laziness.
Therefore, HKB”H set an example for all of Yisrael by redeeming them swiftly and ahead of the expected time so that they would not descend to the fiftieth level of tumah. As a result, their dough did not have sufficient time to leaven, teaching us to follow His example by fulfilling the Mitzvos of Hashem swiftly and eagerly. For this reason, on the occasion of the first Pesach, in Mitzrayim, Yisrael were commanded (Shemos 12, 11): “Vaachaltem oso bechipazon” — “You shall eat it hastily” — in order to overcome and subdue the klipah of the “chamor” — laziness.
This friends, is only the beginning of a journey that opens up for us a fascinating view, to explain the the teaching of Rabbi Yehoshua ben Levi: If we Jews are deserving, mashiach will come with the clouds of Heaven, but if they are not deserving, he will come as a: “Oni vorochov al hachamor” – “a pauper riding on a donkey”.
If they merit serving Hashem with swiftness, correspondingly, Mashiach will come swiftly on the clouds of Heaven. If, however, they are not meritorious, chas v’shalom, and serve Hashem lethargically, Mashiach will first have to subjugate the klipah of the “chamor” — laziness. Hence, in the latter case, his arrival will be delayed. He will necessarily arrive like a humble pauper due to Yisrael’s lack of good deeds. Additionally, he will arrive “riding on a donkey” — in other words, he will have to overcome the “chamor” and subdue the klipah of laziness.
So brothers, let us learn the lesson to serve Hashem with promptness, so Mashiach will also arrive swiftly on the Clouds of Glory. It will not be necessary for him to arrive like a: “Oni vorochov al hachamor”— “A humble pauper riding on a donkey”; he will not have to first subdue the klipah of the “chamor”. For, this troublesome klipah will have already been eliminated by our promptness and eagerness. In this manner, we will merit the geulah in the form of “Achishone” — hastily, in our days. Amen.
“ושמרתם את המצות – אין מחמיצין את המצוות”
ביטול קליפת מצרים החמור שהיא העצלות
בזכות הזריזות שמקרבת הגאולה בבחינת “אחישנה”
חתם סופר: קיום המצוות בזריזות אנו למדים מהקב”ה,
שהזדרז להוציא את ישראל ממצרים שלא ישקעו בנ’ שערי טומאה
זוהר הקדוש: קליפת מצרים היא החמור
אשר עליהם אמר הנביא יחזקאל: “אשר בשר חמורים בשרם”
רמ”ק: קליפת החמור היא העצלות שהכניעו אברהם אבינו
בשעת העקידה ככתוב: “ויחבוש את חמורו”
פלא והפלא: הלא החמור נושא על גבו משא כבד
יותר מכל בעל חי, אם כן איך אפשר לומר שהוא עצל
תשובה: החמור מצדיק את עצלותו בכך שהוא נושא משא כבד,
כדי שגם האדם יתעצל בתורה בטענה זו
“יששכר חמור גרם” – יששכר עמוד התורה
נושא על גבו משא כבד של התורה ועם כל זאת אינו מתעצל
הגאולה העתידה תלויה בעבודתנו:
“זכו” – לעבוד את ה’ בזריזות, “אחישנה” – יחיש הקב”ה את הגאולה
“לא זכו” – שיעבדו בעצלות, “עני ורוכב על החמור”,
יצטרך משיח להכניע את העצלות של קליפת חמור
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