BO - (Exodus 10:1 - 13:16)  Part 1,  Previous page, Skip to part 2,  Torah Lesson Plan, or YHVH Homepage

"BO" means, come. Which brings us to some interesting observations. The times before, when Moses went to the Pharaoh, Hashem did not say "come," but rather, Hashem sent Moses by saying, "go to." It is interesting to note that all other times Moses met the Pharaoh outside of the Palace, and this time he was sent into the Palace. Despite the Pharaoh's freedom of choice, Hashem intervened and hardened his heart.

Let's refresh our memory about the last two Torah readings. The allusion is that Israel may allude to our Neshama (Divine soul) and Mitzrayim (Egypt - lit. shackled) to our animal soul (our bondage, and shackles within this world), and Pharaoh is the king of this latter domain. Therefore we can understand what it means when one visits the Palace of the Pharaoh. It is the center, and essence of all that is wicked. It is the driving force behind that which constantly desires to take the soul in an opposite direction from what is beneficially correct for the soul. To confront the wicked outside of his realm is not at all comparable to confronting him within his abode. This encounter frightened Moses, but Hashem offered him comfort by saying, "come to." In other words, Hashem was indicating to Moses the following message: Come with Me, I will comfort you.

Previously, we read SHEMOT (names). The fact that the reading focuses on "names" can teach us that our inner truth lies within the make-up of our name. Every letter and every word has its place in Torah, and within each letter and word lies the complete make-up of that which it represents. Much like DNA holds the genetic structure of its physical manifestation. It is very common place, that if a person faints, or becomes weary, we call him back by way of his name. As we call out his name, we hope that we will touch  his essence and bring him back to consciousness. The power of a name is immense.  If we write down the name of a person on a piece of paper, and we show that piece of paper to another who is familiar with the person whose name is written there, you will see that the letters go way beyond just simple letters. Rather, the name written on the paper will stimulate in the reader a complete image and understanding of the person, as he knows him to be. Thus, we can relate to what the Torah means to teach us in regards to "the essence lies within a name." The actual release from our material restraints lies within our true essence, our inner self, who we really are.

The reading after that was "VAEIRA (I appeared)", this alludes to  us that within our true essence we will discover our union with the Divine. In other words, first we contact the "name," then our true existence will "appear." This reading, BO (come) shows us that as we go into ourselves, the closer we come to our essence, the stronger we will sense the danger of the Pharaoh within the palace. He will become an "advisory (written "satan" in Hebrew)" to us. He will try to protect his boundaries and his kingdom. The closer one gets to truth, the more vibrant the opposition shines forth. If one is far from truth, the evil inclination within finds peace and rest. It will not come to rationalize you into the positive direction. However, when one does not desire to taste of the forbidden fruit, so to speak, but never the less finds himself  within it’s reach, the evil inclination within will surely awaken and present it’s case as to why the fruit should be tasted.

When we confront the true source of evil, we will discover that the evil is actually nonexistent, but rather it is only an element, and illusion of this world. For within the Divine/Truth, there is only good, and within good, for it to be true, Perfect, Infinite, Absolute, and Simple, as is Hashem. Is there a stone which Hashem cannot carry?

Therefore Hashem was telling Moses that he should not worry, for even within the essence of evil (the palace), I am, and therefore, the essence which you perceive as "bad", in actuality, it is nothing more than an in-comprehensible "good."  A hidden good, one which is not revealed.  It’s purpose is not evident to you, however, since nothing exists outside of Hashem, this very instant of the so called "bad" is also Hashem, "For I (Hashem) am the one who hardens his heart as I see fit for the advancement of Israel (for the advancement of all good potential)."  The Gamorah alludes to this when it discusses the phrase in Genesis, "very good", as opposed to simply "good." What is "very good?" It is the "Angel of death." How is this so? When good is revealed to us, and we perceive it as such, in actuality, it is the Divine light, which has been channeled down, into the vessel of the Creation. Our world. If this light was to enter into our vessel, as is, Infinite, then it would do nothing less than shatter the vessel, and there would not exist anything other than this light. Death, which in itself is incomprehensible to the average person, is feared, and we are greatly saddened by it. The abundance of light did not taper off to become a revealed form. Such is the Pharaoh in his palace, and to this Hashem was alluding when he told Moses, "come." There is nothing to fear, I (Hashem) will show you (Moses) the truth about the inner chamber.  I (Hashem) set the intensity of each person’s  trials (harden the heart of each persons evil inclination), not for the sake of destroying the person, but rather for the sake of making him aware of his own potential to conquer himself. This is what sets man apart from all other creatures. The ability to improve and conquer oneself. The evil inclination works for Hashem, not for himself.

When a person pursues the proper path, without a doubt, he will encounter the Pharaoh. For the Pharaoh is only concerned with those who wish to stray outside of his domain. One should keep in mind, that when he encounters this Pharaoh, it's true source is nothing other than "good." It's purpose is only to advance you to your next level. Your own personal Exile.

When we meet with the Pharaoh we must be careful, and not allow ourselves to be humbled by him, nor dominated. We should push him away with both hands and as it say in this chapter of Torah, "never see his face again." This knowledge and understanding should be very close to us "...every day of our lives (constantly, for the Pharaoh's  appearance may be constant)"we should "...bind it as a sign and place it between our eyes (deep within our thoughts, over our 3rd eye, our inner eye)." This is obviously referring to the daily placing of tefillin, which has been commanded upon Jewish males.

The evil inclination will always pop his head in with great rational arguments when man is within the proper path. If there is no obstacle to your ventures, you should become aware that maybe what you are doing is not such a good thing.

A great Rabbi sent his son to collect funds for an honorable cause. No more than 15 minutes had passed when the son returned. "Why did you return so quickly?" The Rabbi asked. Were you successful?" "I am afraid that our cause may not be so honorable."  He answered his father, "everywhere I went, the people were almost throwing the money at me. There was no resistance (no Pharaoh)".

Many believe that it is the intention of the evil inclination to bring a man to sin. This is just not so. The intention of the evil inclination is to fasten a man to the earth, and make him one with it, just like gravity keeps him from floating up. If this can be done by way of making a soul feel remorse for the sins which he committed, so be it. Here are many way of depressing a person, or making things seem hopeless to him. This very task of the evil inclination is what supports the free will of man. The Torah also relates these accomplishments of the Pharaoh, "they did not listen to Moses due to "anguish of spirit and through hard work." In other words, their souls where broken by Pharaoh, and they had no hope, nor did they desire anything other than what they had: complete depression, melancholy, a unification of body, soul, and the element of earth. What does such a unification do for the creation? It demonstrates the culmination of our very free will. It tests it, it tells our Creator if it is our "true will" to cleave to Him or not. In such a case of melancholy, we have chosen, despite the potential of our superior intellects, to cling to Earth, rather than the opposite of it, the Heavens. Thereby making the entire purpose of the creation obsolete.

When a man becomes depressed, for whatever reason, or addicted, or attached to something negative, he will need to convince himself  in order to justify to his own intellect his predicament. The rationalizations are endless. You will find such a person has to explain his actions; "I did this because" or "I said this because," or, "I have already done such and such today, now let me do this (negative thing)." Such a person may fool himself into thinking that he is no longer doing wrong, because now he is doing something to better himself. However, if you look carefully at what it is that he is doing, you will see that he has chosen to entertain himself with "long shot" ideas, "long shot" cures, solutions which are even beyond the reaches of a normal productive individual. When he fails at those, which he most likely will, he then returns to his depression, relating to the world and himself, all of the reasons (external faults) which prevent him from being successful; "You see. I tried, Life stinks!"

The positive side of this is the will of the person who is suffering with his dilemma. This will seems to be in exile, removed from the intellect, and only slightly present. Just enough to maintain his life flow. However, since it does exist, however minute, and it does distinguish between right and wrong, it also sends out a signal to the body, telling it of it’s wrongful indulgence in the melancholy. It is due to this signal from the spark of his Divine will, which is in exile within the individual, that the Pharaoh comes alive with all the above
mentioned defenses and rationalizations. Nevertheless, the positive note is that the Divine spark is still alive and functioning, however week it may be. It is now up to the individual to break out of his Egypt, and move back up to higher ground. The Book of Shemot (Exodus) reveals to us how this is done, and as we see in this reading of BO, (come), it cannot be done alone, we must give ourselves up to a higher order. First, we must also admit to the existence of this Divine will within us, our Neshamah (Divine soul). This we do by way of Shemot (Names). By entering deep into ourselves and realizing that our essence starts not with ourselves, but rather with our Creator, and His purpose, not ours. When we touch on this, we will be in the palace, where we will once again encounter the Pharaoh. This time fear not, for Hashem says; "Open for me as little as the eye of a needle, and I will open for you like the entrance to a hall." In other words, just face it with Him. Push all negative thoughts away, rather than covering them up with more rationalizations or with secular entertainment so to avoid them. No, do not cover them up, they will not disappear, they are stronger than you.

After discovering the above, one must think about what is written in the Gamorah, and explained in the Tanya; "If the Almighty did not help him, he could not overcome his evil inclination." To which the Tanya elaborates; "The help comes by means of the glow radiated by the Divine Light, which illuminates the Divine soul that it may gain the upper hand and mastery over the folly of the fool, the evil nature, in the manner of "light excels over darkness / one small flame banishes much darkness."

Continued in Part 2,  Torah Lesson Plan, or YHVH Homepage