Whatever You Do DON'T LOOK BACK
Alright, here we are. So I wanted to talk about Alacrity. Juesus is probably a better word than alacrity. It's like one of those articles words where we need a definition for the definition. Not that alacrity is an article word, but it's like the type that they would use. You know, besides a juxtaposed. It's not a real word in English dictionary. I'm kidding, it is. So Zerzus alacrity. There's a couple different angles. Well tie it into the parsha, of course, and also to seriously there. So people often view Zrizus as like to do things quick, which there's a certain element of truth to do things quick, but obviously we know that's not like you know, if you're putting on tefill and you're doing it quick, we wouldn't call that zrezos. Zrezus in the realm of quickness would be if a person wakes up, he instead of hitting the snooze, he flings the alarm clock, runs to shoal, and puts on a tefill and banachas, that we would call zrizos. So zrezus is more like hopping the mitzvah, right? A mitzvah that comes to your hand, say Altach mitzena, don't let it become Hametz. And so Pesach becomes like the ultimate example of the kiem of mitzvos. Why is it Pesach? And it's specifically because by Pesach Mitzraim in the Exodus in the year 2448, when Hashem took us out, he didn't just take us out Benachas, he took us out the chipazom with Zrizos. He took us out the chipazun quickly. Um and we went out low, we didn't have time, lisma mea, we didn't have time to tarry to delay, and we just went out quickly. And forever that would become a model for Avodas Hashem of Chipazon representing Zrizus, representing doing things quickly or hopping it quickly. But then when you go, you go with a sense of of a sense of calm because you because you you just hopped what you were supposed to hold on to. Yes. Right off the ramp, you know, who's gonna be the first one to do the particular code because competitive atomic, yeah, an asterisk in their head or something. Yeah, like competitive asteroid in that. I think that was why they stopped. Um so there's a couple different angles on Zrizos, and a very interesting, oh I don't know how to do that. Very interesting thing, it's almost like a pattern that I've noticed in a couple different Islam when they talk about Zrizos, it's it's considered to be like the first. It's like the first thing. What do I mean by the first? So I'll give you an example of the Orchest Tzadikin. If you want to just look up different Midos, the Orchas Tzadikin is a great place. So when the Shar Hazrezus, which you guessed it, talks about how humility, again, Shar Zesus talks about Zrezus. So he says, atta tsarhvadas, actually says the atta. You have to know, ki midas has rezus, hi tahila, the cholhamidos. It's the first of all midos. Why is that? The the middle, the attribute of zrezus is imperative to getting to any other attribute. Because if you don't have zrezus, if you're not gonna chap what's going on, meaning you're not gonna take it, you're just gonna let that opportunity ferment and go by its wayside and let it become chamitz, so then it's just not gonna be there anymore. So you a person needs to have zrezus, it's tahilah it's considered the first thing in Abu Dhus Hashem. I'll give you another source that a zrezus is the first thing, and this is in the Tsitkah Sitzadik from the from the Ruftsadak. And then there he writes, and the way I know that it's the beginning is because it's the very first. He has, I don't know how many um chapters, but the very first chapter of the Tzitka Sitzadek, he begins, racious kinesas adam lavoidashem. The very first thing when a person's coming to serve the creator is God, Hashem, Tsarh lios behipazon, it has to be done with zrezus, like we find, kemoshemitsin bepesah mutsam, like we find by the Exodus, Shaher Nechal, Bachipazon, Velo Pesach, like we find that they ate the matzah, the chipazon, and that they left the bichipazon. Right? That's why that's why we have matza, because they didn't have time to rise to become khala. And that's uh how a person has to treat this world in the realm of khipazul, to do things not necessarily quickly, like we were saying, but to to uh the opportunities that come our way. Um anyway, so that's just interesting. Two sources from uh from very legitimate sources, the Orchas Sadiken, who calls reasons Thilah, and the and Ravzadok, who says it's racist, um, it's the very first, it's the very first thing. I'll give you another source. This is in the Maimur Aleph from Rav Hutner and Pacharitzrach in the section of Pesach. And in the sixth section, he writes, Well May the Manu Davarza, the Chipazun de Yes Mitz Mitraim. We learn from the Chipazun of Itias Mitraim, where he says that the what was the Klaisrael the first emergence of Klaisra as a nation, right? Because we know when we were in Egypt, right? This is the famous idea. When we were in Egypt, we were like uh fetus in the mother's womb. So at what point were we born Masutov, right? That was the Chipozun, it was like that first moment of us becoming an actual people. So it's not just like a random part of the story, it's one of the most integral parts of the uh the Exodus story, of us becoming a nation story. It's the is that moment of chhipozm, that moment of zrizus. Um, and he brings from the Maral, he says, Yetzias Mitzraim, who bereatis shall netzahisrael. Yetraim was the berecious, it was the very beginning of the eternity of Klaisra. And it was at this formation of the Jewish people that we needed to begin with Zrizas. And again, remember it's all about the beginning. It's the bracius kinisa. So, and now we find a connection with chipazun and beratis. In fact, there's a there's a chazal that's a zrizin magdimen lumitsos. Those those who are being at the in order before you even do the mitzo, you have to be czaris, right? A person has to wake up in the morning before he can start his day. So you have to, right, is gabrikari. That's how all of the code of Jewish law begins with Zrizos, right? It's it's that. We were mentioning last week that the code of Jewish law, the Shuknarh, does not begin by the laws of the Krishna or the laws of Ma'erv. You would think the Jewish day starts at night. So why would the code of Jewish law begin by day? It's a funny thing. It should begin by Hilchos May'rev or something like that. You could ask that question. But one possible approach is that so important, remember, knee thilah, racious knisas it so bereas. The very first thing that a yid needs to know is zrizus. And so the Shochnarch neglects or doesn't neglect, he's gonna talk about the halachos pertaining to Marv later on, but that he begins in the morning, right? When you wake up, Yiskayabri Kariya needs to be done with Řizus, like a lion, even though a lion sleeps 20 hours a day, but when it does wake up, it does, it wakes up with uh with a roar. So that's the idea of zrizus. Other mefarshim explains is more in the realm of I mean it's connected, but it's they it's it's it's in the realm of simcha, joy. So every sham is simcha. We're supposed to serve a sham with joy. That's what it means to live the hip also. It means that when a person does things, when you do something quickly, it creates force. When you create force, it creates energy, energy creates heat. And this this is this creates simcha. This is what it means, the chaibahem, which is finally we tied in. At some point we had to connect it to the parsha. So if the what's I sorry, the chaibaha means to live with vitality, it means to live with I'll get back into that in a second. Yeah. Think about a fire station. Alarm goes off, I've got to sleep in a little bit. Oh, right, very good. Right. Better get the boots on now. Yeah, well, the fire, the firemen are a good example of that. I remember when my in um in my parents' house a bunch of years ago, so we were making like a barbecue outside, and there was like a little teeny fire, like momish, a little fire on the gas tank. So we were all very nervous because who knows if it could explode. So the safe thing to do was to call the fireman. But so that's what we did. We called them, called 911, and they whatever they came, but it was very interesting because first of all, you hear it. I mean, Baltimore, you you hear, right, you hear that sound. Can you do that again? Just sounds he ready. Okay, that's a very small. Hear that? You have a future in sound effects. Absolutely. So, first of all, right, we so we called, we hear the fire alarm sounding, and then they come, a whole bunch of guys fully decked out, head to toe. And it was uh we were very nice, we were in Mysora because at the end of the day, they the way they approach every fire is exactly the same. It could be a five alarm flop fire, it could be a small fire. If they're coming to the job, they're coming with a sense of zrizus. I'm glad he brought that up because the firemen are really a good um good example. So oh yeah, so we were mentioning Vikaibahim, the Parsha. So the Schla, you don't have to go too far, the Schla in Parsh Nishpatam says that he calls what we call zrezus of the mitzvah, and he says this is learnt from Vikaibahem, Vikaibahem, you shall live by them. Ratzalaimar, that means to say zrezus, to live with with alacrity, uvaklausemcha. This means to do our to do a barishem with a sense of joy. And the Shla writes further, he says, Bemalos Hamidos kasab vizelishen No, my son. The Maila of Zrezus is it's an incredibly important Mida because Shemitchilas Briyaso shall adam loi nivra eloliazaris. So we already brought the Akhasidikim that said that Zrezus is the realm of Techilah we started Tzadak who said racius knisah, we started Hutner, who said the Jewish people, the beginning of the formation, what that was the baratis of the Jewish people, that was Bakhi Pazar. And now we see again the Shlah, now we see from the Schla, he says, the very beginning of the creation of man, Loi Nivra, what was he created for? El Elios Zarev Bemasov. A person was created to be a czar, to be somebody who lives with this sense of alacrity, who lives with theim, who lives with a sense of khipazon, who lives with the slavas, a fire, a passion, like a fireman. Kamoshinemra, like it says, and this is fascinating, it says in Bracius that a person should be a nefeshchaya. That's one of the sources that we have a soul. Rash uh Uncle is famously says, that we're a talking being, and so there's the whole ta'irah on that that we're still talking souls, anishilo, where we connect to the Ibishtah with it with prayer. But what does that mean, Nefeshchaya? My Chaiya, says the says the Shla. Zrezusa. Chaya means to live with a sense of khiyas. That's the chaibahem. That means zrezu. So the very formation of man at the very onset was for us to be a people who live with zrizus. Not to hit the snooze button in the colloquial term. I mean, just but you know, you can hit the ice snooz. I hit the snooze button pretty hard actually all the time. Not all the time, I usually hit it once or twice. Um it's geschmack. It's like a it's like it gives you a certain sense of control. But then after you hit that, you know, the slug. Exactly. So that was the introduction to Zrizus. Um it it's it's very interesting to point out. I think you might have heard this. I shared this on the first night of Pesach, actually, but I just want to touch on that. Um we're talking about Khipazon. So there were two exoduses, right? There was the exodus of TSM, there's just people leaving Egypt, and then there was another exodus that took place in Sodom, Tsiyas Sodom, where where they also left. And if you look in the in the Psukim, if you like put them parallel back next to each other, which I did that here, and I tried to color code different ones, you notice there's like multiple, like more than like a dozen parallel in terms of words. Um, for example, by the Sodom story, it uses it, it's talking about in the evening, the Eref, by the T.S. Mitsheim story, it's Bain Harabayim, right? It talks about umatsos, umatsos in both stories, but actually tells us that Sodom's story was on Pesach. So that's the most apparent connection. The the word terem, which is not really used so often in the Tirah, is used to mean like before. Terem is used in the story of Exodus and Sodom, and other words like Yitziah, because Yetz Mitzraim is that word is used almost like ten times in the story of Sodom, and many other words like hitting Hikesi Kobakar, that the the Egyptians were hit, and it says that the people in Sodom, they were hit, and you keep going, there's a focus on the Pesach Abias, Pesach Pesach, by the pay by the story of Yisidom, the story of Ytziah's Mitraim, and they keep going back and forth, many, many parallels. But one of the most um one of the interesting things is that word, veloyachulismamea. You're not allowed to we weren't allowed to tarry. So what happened? We left Bichi Pazo and you weren't allowed to tarry. That same word, mismamea, was Vais Mama, right? He did tarry, he did delay, vais mama. Those might be the only two places in the tire where so these two parshus are very much linked. Um, and the read the way I actually first discovered this was I was reading a piece from the from in Bresla literature from the Rabbi Nasan of Breslev, and in one of the sections where he discusses Pesach, he brings this pasuk, what the pasuk by Sidom, the Pasuk says, Don't look back, don't look behind you, right? And what what do we know? She of course did look behind. What she became, she became a pillar of salt. But the Torah says something amazing. It says, He mullit al-Nam Shaka, run for your life, Al Tabit acherecha, do not look behind you. Vyal T Amul Bekalakikar, don't stand here by the plains. You have to flee and run towards the mountain. So, what's the parallel to the Exodus? It it it's it's an extremely powerful parallel because it was exactly that. Al Tabit Akharacha, those words used by Sodom, don't look back, that was Chipazom. Chipozon was that, don't look back. And it's brought down in the in the Mefarshim that what's shot not to look back, Bihipazon, that they had to go quickly, right? Because the Arisal brings down that if Cliasol were to remain in the 49th level of Tumah for even a moment longer, we would have submerged to the deeper part, we would have gone to the 50th level, we would have hit the rock bottom, and that would have been that would have been it. So we have to leave Bihipazon. We couldn't look behind us even for a moment to see what was going on. Because if we were to look back, anytime you're running, if you look back, even if it's a little bit less, it's going to impact your speed. It right, you're automatically going to be less. Um a good muscle for that is is horse racing. Horse racers use blinders in order that way they see it's like almost like a total vision forward focus. They're blocking the back. And so for us, it becomes an empowerful lesson that Aishus Lo didn't capitalize on. Altamir Akhrecha, she looked behind her. Akherecha, the word Akher is always, not always, but it's often used as a negative, right? Etahar is called the Sitra Akhrah, right? Losusur Akhere, Levavchem, right? This week's barsha achre. Akhre represents like behind. Clay the Jewish people, we're all about forward focus, forward mission, or the present and the and the forward. Of course, yeah, we have to address the past and do karata and shuva. Of course, that's all true. But but what the what the journey from Pesach to Shavuas becomes is exactly this. What is the Pasik say by Sodom? It says, Hahara, he male to run towards the mountain, right? That's Sirsa Umer. Sirsa Umar is this time period. Once we left Egypt, right? Bihipazo'd, Al Tabarach, don't look behind you. Where are we running towards? Run towards the mountain, right? Harsini. So you again you find that that parallel. We're running towards a mountain. You can't look back. In our sense, in Avodh Sashem, what does that mean? Don't look back. It means focus on the present or focus on the future. Realize you're heading towards the mountain. Forget about the things that you've done that maybe weren't exactly up to par. Those things can be corrected by doing good. The way to do Sur Meyra is the assaytov. Instead of focusing on that and how am I going to fix that? The Vishus Trepa and Mayo there's talk about the. No, our Avodas Hashem today is just so folk focus on the focus on what's on what's ahead. Focus on the mountain. And that's how you're gonna. So that's a that's a that's a beautiful thing. The Loyabit says the just bring it back because I didn't show you the the Ribnasan inside, Ribnasan of Brasla. He says, he brings this pash, my hair he mallit al-nabshk, run for your life. That's what this type here that he says when a person experiences his source, he shouldn't look behind him at all. He shouldn't tell or tarry, he should just go for it and do it. That's Rizus, that's Khi Pazov. This is the beginning of a Vodas Hashem. It's the racial kinesis, it's not like Rubik, it's the bracious, like the Raphutna brought down, it's the tahila like the Rodha Orchasikim said. This is this this is it. Um mentioned the Slasemas says that um simun aev hakdin dovernevlo il khadvar, right? Some the sign of love is when you put someone else's wants or needs before before your own. And that's really another, I mean it's part of what we're describing as what Zrizus is. Like a person can want to do so many millions of things, but Hashem is giving us an opportunity right now, and instead of letting it become Hamids, we grab it. And that's a sign that you're in love with Hashem. Um that's what the Swasana says. So I just want to end off with an interesting Gematria, which kind of connects with this. So um this expanshow, one of the most famous Pasukimen in the entire Torah is Viahta Larecha Kamocha, love your friend like yourself, and Hashem, right? But the beginning of the Pasuk is what? Don't take revenge. Right? And that that pasuk in its totality is Gematria 2717. So I plugged that in and I found that there is another pasuk in in the Niveam. And it's the Pasuk in Yeshia 11.2. And the pasuk is it shares the Gematria as this, and it's the pasuch of describing Mashiach. It says the Nocha all of Ruach Hashem, right? That there's going to be the Ruach of Hashem that's going to rest upon you the upon the Mashiach. Ubinah Chmah, sorry, ruachma, Ubinah, Ruacho, Gvura, Urahdash, the Yuris Hashem. It's a beautiful Pasak describing like seven remarkable qualities of Mashiach. There's really ten qualities. The next Pasak talks about the other three. But it's describing this remarkable man who has the spirit of Hashem who's resting upon him, and he has the wisdom and understanding. It's an incredible thing. What's the connection between the two? And I was thinking about, I was thinking about this because the Pasuk of Vyatur Echamocha and don't and don't don't take revenge. What does it mean not to take revenge? I was thinking about that. Revenge, by definition, means a person is in the realm of acherecha, right? Revenge is something that happened. That's what you're taking revenge on, right? And so the pasik tells us you want to love somebody. Al Tabit Akherecha. You can't look back. Yes, he may have hurt you, he may have done you harm, he may have done you wrong, but the Torah is saying if you really want to get to the level of loving somebody, it has to be forward focused. You have to put on blinders like those horses. A person can't live in that realm of the past because then a person's never going to be happy. Rather, if you have to lay a kamocha forward, a hafta is like a realm of giving. It's it's li reacha, it's toward, like l, like toward forward progress, forward focus. That's ani Hashem. That's what Hashem does. Hashem could focus on on a lot of things that we could have done better. But Hashem sees us as his children, Bain Kahu, Bainkach, Nikru Bonim, right? Like the Pasikana Pasha also tells us in Akremos, it says, even Besuch to Masam, Hashem, Hashem is there. The Shina dwells dwells with us because Hashem is not just focusing on Akhrech, on the that realm that's in the realm of most, that Mavis, Akhremos, that's in the realm of right. He's focusing on what's going to be, on who you really are, what where are you going? Where's the mountain that you're running towards? It's an important focus, right? The focus on the mountain that you're running towards. And just where it says Vnochala Vurach Hashem, it's not just talking about the qualities of Mashiach. Well, it is, but here's the truth's the thing. Meshiach is in every single one of us. And so the Lakuti Moran tells us, well, first of all, the Madrish says that the apostle says, that the Spirit of God was hovering. And the Madrish brings down that that's reference to the Rucho Ishell Adam, Harishon. It's talking about the Nisham of Adam Rishon, which, like we mentioned last week, even though the guf of Adam, the physical body of Adam, was created on day six after all of the animals, his nisham was created first. That's veru'ahim, it's a reference to the nishamah of Adam Harishon. The Madruj says further, it's also a reference to the Nishamah of Mashiach. And it brings this posak, Vinocha Ullah Ruach Hashem. And so we know that everybody's soul was included in the soul of Adam Harishon. And if it's also a reference to Mashiach, that means all of our souls are. somehow included in part of the soul of Meshiach, and Lukimaran pretty much spells this out. He says, Every single person is commanded to guard the aspect of mesh that's contained inside of them. We all have a bikina of meshiach within us. So it's just interesting that these two uh sukim, shares the gamach, and it's the idea of us focusing on that, focusing on that nishamah, focusing on that aspect. What's the idea of mashiach? Mashiach is all future oriented. Because that's when Mishiach is going to come. Meshiach, by definition, is la'asulavo. So that's it's the bikina of us referencing, don't take revenge on the past, focus on the future, focus on that aspect of mashiach that's inside of you, and focus on the there's an aspect of mashiach inside that other guy, even though he did you harm. There's an aspect of mashiach inside of him. That's that aspect where even though there's the world was struggling and it's dark, there's gonna be a time where there's gonna be light. And so we, by tapping into the aspect of Mashiach inside inside every one of us, it's a future focus. It's a it's a it's a it's a chat, it's challenging us to focus on Khipazon, on the Zrizos, on focusing up on ahead, on what's in front of us on the mountain that's that we're headed to. So Mirzhan we shall be Zoich at this Searsa Omeran these days to continue the chase and run towards the mountain. I'll tabach not to look back, but to look forward and mirzushem. We have a lot to look forward to. Thank you.
