We study together perek 78 passuk 22 which speaks about what happens when we do not have Emunah and Bitachon in Hashem, and the proper approach to gaining back that Bitachon - by recognizing that the difficulties we face are a result of turning away from Hashem. The imperative is therefore to turn back to Him.
What does Hashem mean when he tells Moshe and the Jewish people that "This month [Nissan] is yours?" Why do the Jewish people respond to Moshe's announcement of the impending redemption with reasons why they should not be redeemed? What is behind Hashem's response, which is that He does not calculate things like them, that He looks at the good deeds of the righteous, and that He 'skips over' the Jewish people's sins of idolatry? How does this parallel the conversation the Jewish people will have with Moshiach when he arrives and announces that the final redemption is imminent?
We study together Tehillim chapter 78 passuk 7 which speaks about how one gains Bitachon - by recalling the wondrous events and miracles Hashem has performed for us, and the relationship between Bitachon and keeping the Mitzvos - how Bitachon is the foundation for keeping Torah, and Torah's ultimate goal is to bring us to Bitachon - a real relationship with Hashem.
Why was it proper for Pharaoh to ask for a sign from Moshe when he asked to let the Jewish people go? Why did Noach, Chizkiyahu and Chananya, Mishael and Azarya receive signs? What is the concept of a 'sign?' What is the significance of Chizkiyahu and Chananya, Mishael and Azarya being saved specifically on the night of Pesach? What is the concept of this night that is 'saved' by Hashem for the righteous for salvation, and also for the future salvation of the entire Jewish people? How do we merit to see signs and merit to be called 'people of the sign?'
We study together the two paths of Bitachon, as quantified by R' Yisroel Salanter in the Sefer Even Yisrael. One is the path of the Chovos Halevavos, which involves minimal hishtdadlus-efforts, and one is the path of the Ramban (which we've studied with the Alter of Novardok), which involves relying on a miracle. We explore to whom each of these paths apply, and how one must find his way between them.
Why is the book of Exodus also called the book of Names? How do the Names of the tribes relate to the redemption of the Jewish people? Why does Hashem appear to Moshe in a thorn bush? Why didn't Hashem appear in a great Cedar or other majestic tree? What is the difference between the non-Jewish outlook and the Jewish outlook as to where Hashem manifests His Divine Presence? Why did the mothers of Am Yisrael - Rachel and Leah - have to go through such difficult times, as referred to in the names they gave their children? How did these very names manifest later in the redemption? Find out in this week's Parsha Podcast.
We explore a piece in Rav Tzadok MiLublin (Siman 64) that speaks about a game-changing idea that relates very much to Bitachon - Ratzon-Will. Ratzon is so powerful that when someone wields it, he experiences tremendous Siyata Dishmaya - Divine Aid. But this does not prove that the path this person has willed is a good path - it just proves that his will is very strong. We discuss the ramifications of this issue.
How does Yaakov communicate with his sons when he requests them to gather? How does this request filter down to our times, as ou nation gathers back in Israel? What is behind the parallels of four of the tribes to the four kingdoms that had power over us? How do Daniel from Yehuda and Mordechai from Binyamin take away the power of Bavel and Madai? How do Levi and ultimately Yosef take away power from Yavan-Greece and Edom-The West? What is the idea behind the seven days of mourning for Yaakov that parallel the seven days of celebration that will occur when the age of Moshiach commences?
We study together Tehillim chapter 73 passuk 28, which speaks of the reassurance needed for the tzaddik-righteous individual. This is that although sometimes the wicked seem to prosper, ultimately they wither away, while someone who values closeness to Hashem experiences a cleansing through one's challenges.
Why does Yosef suffer in Jail for 12 years before being released and becoming the leader over all the modern world of that time? Why does he send his brothers through such difficult tribulations before revealing himself? Why does Yeshaya Hanavi tell us that the prerequisite for the building of the Beis Hamikdash is a bringing back to order of our relationships between our fellows, besides for our relationship with Hashem? What is the concept of the light of the generation of Moshiach ben Yosef? Why does Moshiach ben Yosef, like his forebear Yosef, need to endure great pain at the hand of his own brothers? How does this very pain, alongside the derision of the nations of the world, lead to his having power over everyone?