Parshas Bo: Building a Nation

Good morning, everyone.

Following last week's discussion on sanctifying Hashem's Name—the very purpose of our creation—I've been reflecting on the unifying theme of this week's Parasha, Bo. I see it as "The Building of a Nation": how a multitude of families, enslaved in Egypt, transformed into a strong, unified people.

In Egypt, they were not a strong nation; they were enslaved, challenged, and merely a collection of families, not yet recognized as a nation among others. So, what are the fundamental, essential qualities needed to transform a large group into a cohesive and powerful nation?

1. Divine Presence: "Bo" – Come Along With Me

The very first word in this Parasha is "Bo" (בֹּא) – "Come." This word hints at the three plagues mentioned: Bo, Arbeh (locusts), and Choshech (darkness). Commentators ask why Hashem told Moshe "Come" instead of "Go" (Lech) to Pharaoh.

Our Sages teach that Hashem gave Moshe a crucial message: "I know it's hard for you to face Pharaoh, who has continually despised, expelled, and humiliated you. But remember one thing: 'Bo' – Come along with Me. Wherever you go, whatever the difficulties and challenges, I am the One walking you down the road. I am there with you always."

This is the very first principle for us, the chosen nation of Hashem: Hashem is always there for us.

2. Overcoming Darkness: Empathy and Connection

Sometimes darkness (choshech) descends, and we can't see or understand. The Torah reveals a profound truth about the plague of darkness: "Lo ra'u ish et achiv" (no man saw his brother). This was a tangible, paralyzing darkness, unprecedented in human experience. People couldn't move; they were stuck.

The Torah implies that "Lo ra'u ish et achiv" is not merely a consequence, but the reason for darkness. When people fail to see one another—when they are not observant, open, or considerate of their brother's needs, focusing only on their own—this brings darkness.

To build a nation, its members must care for one another. This requires:

• Empathy: Truly feeling and understanding another's needs.

• Help: Extending a hand when possible.

• Accountability & Responsibility: Taking ownership for the well-being of the collective.

• Caring: A genuine concern for others.

Even when distance prevents direct help, one can always pray for another. This happens when we genuinely see, understand, and feel their needs. Seeing is understanding.

3. Sanctifying Time: The First Mitzvah

The third foundational point is "HaChodesh HaZeh Lachem" (This month shall be for you), the very first mitzvah given to Am Yisrael. Hashem tells Moshe, "You are now becoming a nation. Your first mitzvah will be to sanctify the moon each month and declare it the new month."

Hashem emphasizes, "I am not the one sanctifying the new month; you are the ones who must come and declare 'Today is Rosh Chodesh.'" This conveys a fundamental message of Torah: everything depends on us. We are the ones who sanctify time. As we say in the Kiddush of Shabbat, "Shabbat mekadesh Yisrael u'Zmanim" (who sanctifies Israel and the times). Hashem validates our sanctification.

What does sanctifying time mean?

• Value every minute: Each moment is precious and should be used for positivity and good.

• Conscious living: Reflect on how you spend your days. The Gaon of Vilna was accountable for every second of his day.

• Embrace freedom: As freed slaves, they were now masters of their time. "HaChodesh HaZeh Lachem" means "it's in your hands to do with it whatever you want."

This is why, traditionally, an engaged couple receives a watch—to signify the value of time in building their future home. Hashem showed Moshe the moon's rebirth with fire, symbolizing the enthusiasm and warmth needed to use time optimally, which gives a nation strength.

4. The Two Bloods: Community and Individual Commitment

After sanctifying time, the next two mitzvot were "Dam Pesach" (the blood of the Passover offering) and "Dam Milah" (the blood of circumcision).

• Dam Pesach (Community Commitment): This involved slaughtering a lamb (an Egyptian deity) and placing its blood on their doorposts. It wasn't just a sacrifice, but an act of self-sacrifice in the face of danger. They proclaimed, "We sever ties with your idols; we believe only in Hashem." This courageous, unified act in defiance of Pharaoh demonstrated the strength of their collective belief: "Hashem Elokenu, Hashem Echad (Hashem is our G-d, Hashem is One)."

• Dam Milah (Individual Commitment): Though not explicitly commanded here, the Torah links it to eating the Korban Pesach, requiring circumcision. My father, zichrono livracha, stressed that while community commitment is vital, each individual must also prove the strength of their beliefs. Just as Brit Milah was Avraham Avinu's first commitment, Am Yisrael, as a nation, had to individually embrace this eternal covenant, showing pride and courage to be part of the Jewish people.

The Midrash shares that many feared Brit Milah due to the immediate danger of leaving Egypt. Hashem, however, infused the roasting Korban Pesach with a magnetic, "Gan Eden" aroma. This irresistible scent compelled the men to perform Brit Milah so they could partake, showcasing their deep desire. The blood on the doorposts was thus both the blood of the Korban Pesach and the blood of Brit Milah. These two markings form the letter Chet (ח), which signifies Chaim (Life), reminding us that commitment to Hashem, both communally and individUually, is our source of life.

5. The Power of Alacrity: Acting Swiftly

The verse "Ushmartem et haMatzot" (And you shall keep the matzahs) highlights the importance of rapidity. Matzahs had to be baked quickly because the Exodus itself was swift: "For you went out of Egypt in a hurry." This was crucial as they had reached the 49th level of impurity, requiring immediate salvation. As Shir HaShirim says, "The voice of my beloved... leaping over the mountains" – everything happened fast.

What does this teach us about the importance of acting swiftly?

• Avraham Avinu exemplified alacrity: he "ran" to welcome guests even while sick, and "got up early in the morning" for the Akedah.

• Desire fuels speed: We run for what we truly desire. The words "Ratz" (to run) and "Ratzon" (desire/willpower) share a common root. You run for what you care about; you do it fast, right away.

Rashi, on "Ushmartem et haMatzot", teaches a profound insight: "Al Tikra Matzot, Ella Mitzvot" (Do not read 'matzot,' but 'mitzvot'). This is our nation's attitude towards keeping all mitzvot – with enthusiasm and promptness.

6. Remembrance and Divine Providence

The Parasha concludes with the mitzvah of Tefillin and remembering Hiddur Mitzvah. A strong nation remembers its past, its connection to it, and the greatness of past deeds. By looking back, we realize how deeply Hashem cares for us.

In Kiddush tonight, we link Shabbat to "Zicharon L'Ma'aseh Bereishit" (remembrance of Creation) and "Zicharon L'Yitziat Mitzrayim" (remembrance of the Exodus). The Exodus strengthened our emunah, reminding us that:

• Hashem created the world yesh me'ayin (from nothing).

• Hashem observes every event, both universal and particular.

• Hashem has Hashgacha Pratit (Divine Providence) for every Jew.

Hashem Himself killed the firstborn, stating, "I came on My own." This confirmed His uniqueness, providing tangible proof of creation. We constantly say "Zecher L'Yitziat Mitzrayim" and connect it to creation in Kiddush, to remember that Hashem orchestrates everything.

As the Ramban says, Hashem performed great, open miracles (Nissim G'luyim) in the past. We must open our eyes to see the tremendous, often hidden miracles (Nissim Nistarim) Hashem performs daily: the ability to move, see, hear, speak. There's so much to be grateful for, so much shira u'toda (song and thanks) to sing. The wisdom of life is to appreciate what we have, not to dwell on difficulties.

The mitzvah of Tefillin, by tying them to the arm, reminds us that in all our actions and behavior, we must remember Hashem brought us out of Egypt to sanctify His Name in this world. We are to demonstrate our mesirut nefesh (self-sacrifice) and never forget this purpose. Our swift actions in keeping mitzvot show our dedication to Hakadosh Baruch Hu.

The Power of "Ein Od Milvado": A True Story

I'll conclude with a short story illustrating the power of simple faith.

A secular Israeli man, living near a Kollel, bought a beautiful new car. Two young religious men approached him, inviting him to a Torah class. He angrily refused, expressing contempt for religion. Unperturbed, they smiled and said, "You have a beautiful car. If you want good insurance, stick this sticker on it: 'Ein Od Milvado' (There is none other than Him). Just repeat it when you drive—it’s the best insurance."

Scoffing, he refused, but they insisted on placing it on his rear window, arguing it would be a public declaration of faith. He reluctantly agreed. An hour later, he discovered his new car was gone. Furious, he ran to the Kollel, accusing them, "That's your 'insurance'?! My car disappeared!"

They calmly offered to pray for his car's return. He stormed home, still fuming. The phone rang; it was a soldier. "Do you own such-and-such a car?" "Yes, how do you know?" "We found your car," the soldier explained, from a checkpoint near Jerusalem. "An Arab approached earlier with a beautiful new car, but he'd removed the Israeli number plate and put on an Arab one. We were about to let him through, but I felt suspicious. I stopped him, looked at the car, and on the back, I saw 'Ein Od Milvado.' I immediately understood: This is a Jewish car!"

The soldier arrested the Arab, who admitted to stealing it. The car was returned.

This story highlights the profound truth of "Ein Od Milvado": when you sincerely believe that everything is in the hands of Hashem—not politicians, doctors, or vaccinations—Hashem will demonstrate His care. Just as He performed great miracles in Egypt, He is willing to do so for us today.

Have a wonderful, wonderful Shabbos! All my love from Antwerp.