Shemot

*Hillula of  Rabbi Yaakov Abehssera zy”a - 20th of Tevet* 

This Friday, Erev Shabbat Parashat Shemot, we commemorate the hillula of the great Abir Ya’akov, Rabbi Ya’akov Abehssera zy”a, the illustrious grandfather of the Baba Sali zy”a. The Abir Yaakov was well versed and fluent in a vast number of sefarim, be it Gemara, Midrash, Zohar or Kitvei Arizal. And this was exactly 143 years ago, when sefarim were not as widespread and accessible as they are today.   

There is one recurring theme that appears in the sefarim of Rabbi Yaakov Abehssera zy”a, and especially in his sefer Ginzei Hamelech, where he constantly offers hope and encouragement that one can extract oneself from difficult situations. Additionally, he mentions time and time again that if a person has transgressed, and performed aveirot, there is always the option of doing teshuva and rectifying them. 

*Shovavim* 

This week is the first week of the exalted days of Shovavim, which are auspicious days that contain within them the potential of rectifying aveirot associated with yesod and pegam habrit, as the Arizal writes in his sefarim. These days serve as the “Elul” days of the winter months, and if utilised properly, can help a person do teshuva in the area of kedusha specifically. 

Rabbi Yaakov Abehssera zy”a in his various sefarim expounds on various ideas and practices through which a person can rectify aveirot that he has transgressed. Only such an individual who thoroughly understood the far-reaching consequences of each action, and the effect that each misdeed has in the spiritual olamot could rule with such authority how teshuva can be achieved for every aveira.  

It is indeed interesting to note that Yaakov Avinu fathered twelve shevatim and Rabbi Yaakov Abehssera zy”a correspondingly authored twelve sefarim. 

*Yaakov in Mitzrayim* 

Another detail that Rabbi Yaakov Abehssera zy”a shared with Yaakov Avinu was that just as Ya’akov Avinu was niftar in Mitzrayim, so too the Abir Ya’akov was niftar in Mitzrayim when he was on his way to Eretz Yisrael. Once, when there existed relative peace between Israel and Egypt, and there was a golden opportunity to relocate the Abir Ya’akov and bury him in Mitzrayim, the Baba Sali was consulted and asked if it was indeed correct to move the Abir Yaakov to kevura in Eretz Yisrael. Answered the Baba Sali, that if Abir Yaakov had not wanted to be buried in Mitzrayim, he would never have been buried there in the first place. Furthermore, there was a special reason why the Abir Yaakov wished to be buried in Mitzrayim, and therefore he should remain there and not be reburied in Eretz Yisrael.  Rabbi Baruch Abuchatzera shlit”a explained in the name of his illustrious father, the Baba Sali, that there was a specific “kelipa” (manifestation of tumah) that remained in Mitzrayim, and it was the tafkid (Divine mission) of the Abir Yaakov to battle and weaken this kelipah. For this reason, the Abir Yaakov wished to remain and be buried in Mitzrayim.  

*The Discussion Between Hashem and Moshe Rabbeinu* 

Returning to our Parasha, Parashat Shemot, we read in the pesukim that Moshe Rabbeinu, when charged with the monumental task of taking bnei yisrael out of Mitzrayim, claimed to Hashem that bnei yisrael would not believe that he was sent to take them out of Mitzrayim. Even after Hashem reassures Moshe Rabbeinu that ultimately bnei yisrael will listen to him, Moshe continues and asks for a heavenly sign with which to prove to bnei yisrael that he has been sent by Hashem. And even though Hashem had already reassured Moshe that “they will listen to your voice”, Hashem agrees to this request and empowers Moshe by giving him three separate signs to show to bnei yisrael to prove his authenticity: the staff, the tzara’at and the water transforming into blood. 

The Abir Yaakov explains in his sefer  "Pituchei Chotam" a pivotal idea in understanding the back and forth between Hashem and Moshe Rabbeinu in these pesukim: Moshe Rabbeinu claimed to Hashem that He had said to Avraham Avinu at the brit bein habetarim that bnei yisrael would be in exile for the duration of four hundred years, and Hashem’s word is Emet, the ultimate truth. Asked Moshe Rabbeinu, how can I now inform bnei yisrael that their redemption is imminent, the four hundred years have not elapsed, so bnei yisrael, knowing that the length of the galut must be four hundred years, will not believe him.  

*The Flexibility of a Gezeira* 

Answered Hakadosh Baruch Hu with a fundamental concept: A gezeira is not necessarily absolute and rigid, rather the parameters of a gezeira can change, and be changed, based on various external factors. One example of this is if a person performs teshuva and changes himself and his deeds. Since the original gezeira was decreed on “Ploni the sinner” and he is no longer a sinner, the decree will automatically fall away because it is no longer relevant according to the current parameters. Similarly, regarding the enslavement in Mitzrayim, the parameters of the enslavement and affliction could change, depending on bnei yisrael, and depending on the conditions of the enslavement. Since Mitzrayim forced bnei yisrael to work during the day and during the night, and additionally they forced bnei yisrael to work avodat parech – hard, backbreaking labour, this was considered by Hashem, and effectively, it was possible for four hundred years of enslavement to occur during two hundred and ten chronological years.  

And this was hinted to in the words “Eh-yeh asher Eh-yeh” “My Heavenly decree will correspond to that which will be” i.e., the conditions of the enslavement. 

We would like to conclude with one last idea from the Abir Ya’akov: Yetziat Mitzrayim occurred in the merit of the emunah of bnei yisrael, and in the merit of being vigilant with everything associated with kedushat habrit. As we read these parshiyot of yetziat Mitzrayim and attempt to utilise these auspicious days of shovavim to grow, both in emunah and in kedushat habrit, we too should merit the final redemption with the arrival of Mashiach!