Bo - At Moshiach's Door

You're listening to the weekly partial podcast with Ari Goldwag recorded with never running assistance in Shish Israel C786 2026. This week's para is paras and in our para we have the completion of the mak and finally parro agrees to let the Jewish people out of Egypt. The the ninth maka the ninth of the plagues is the plague of darkness. And I'd like to share with you a medish and actually we're going to see something that that connects into next week's para and connects into the moment really the moment of Hashem redeeming the Jewish people at Kyamsu and a special moment that connects into our para the plague of darkness as we'll see together and I've shared with you in the past there are three sukim over there and we'll get into that there are three sukim that each have 72 letters threeukim in a row. We'll talk about it soon, but that's in the center of the concept of the darkness of let's see says infashem says to spread out your hand toward the heavens. There'll be darkness in the land of Egypt and it will be something tangible. That's what he did. He stretched out his hands toward the heavens. So the Pik says something which we could read it two ways but the message is going to take it in a certain direction. But the sounds like the pushup is there was three days of darkness and unusual darkness in Egypt in all of the land of Egypt for three days. The nobody was able to stand. No one was able they were not able to see each other and the people of Israel had light in their inhabitation, their habitation. Okay. So those are the that have to do with the actual plague of darkness. And we're going to see in the medish some very interesting things about this. Okay. So it sounds like it's not clear if there's multiple three-day periods. It sounds on the piphat I think in the it sounds like it's just describing again those three days what the character of it was that they couldn't see anybody and they couldn't move our sages say there were seven days of darkness okay seven days of darkness how is that and important to understand and take note of a concept which is that generally speaking when we speak about the the concept of tea, the concept of nature, the number seven comes into play. Like we have seven days of the week, which are really six plus shabas, right? So besides that, there's also a concept of not just six plus shabas, but really those six break down into two sets of three. For example, the manura, the monora was a candalabra, which was in the base of midish in the temple. So it had seven branches. It had a central branch and it had three on each side. Okay. So you have a set of three. Three they faced inwards towards the central branch which was the concept of malus. It's the concept of shabas. Shabas we could think of as being the last day of the week but it could also be the middle of the week. It could be we find that shabas is like the central branch of the monora. And there are three days before Wednesday, Thursday, Friday and there's three days after Sunday, Monday, Tuesday. We could think about it in different ways. Just hold on to that thought. concept. There's three and three and seven and and a seventh. The seventh. So there were seven days of darkness. The seven days of darkness were composed of three and three and one. As we'll see, the first three days. The first three days it was dark, but if you wanted to stand up, you could stand up and you were able to. If a person was standing and they wanted to sit, they could. It was just very dark for the Egyptians. The first that we read, that's referring to those three days. It says there was a very thick darkness over Egypt for three days. They weren't able to see each other. There was another three days. In the second group of three days, it was a thicker darkness. It was a tangible darkness that actually held a person in place. If an Egyptian was sitting, he couldn't stand up. If he was standing, he couldn't sit down. If a person was leaning over, he couldn't straighten himself up. And about those three days, the says that they couldn't move for three days. They didn't get up for three days. tells us something remarkable. As a result of something that happened during the three days of darkness, the Jewish people had they they were able to charm the the people of Egypt. When the Jews were about to leave Egypt, which is a little bit later, it's in next week's parha. There was something that happened during the plague of darkness which allowed them to be able to ask for gold and silver. That's what they did right before they left. They said, "We need to borrow gold and silver as we go out on our way." And the Egyptians were willing and ready to give them the gold and silver because of something that happened during the darkness during these three days of darkness. So the Jewish people themselves, it was light for them wherever they went as we'll see. So they walked into the Egyptian houses and they were able to find using this powerful spiritual light as is explained by the Marzuk. They were able to find the gold and the silver of the Egyptians. They didn't take it. So now at this point because they had walked in there and they knew where the precious gems and the precious gold and silver was because they had that information. So they were able to say as they were about to leave Egypt in next week's partial, they were able to say, "Hey, lend us your gold and silver." And they said, "Oh, we don't have any gold and silver." "Oh, well, I know where it is. It's in the back drawer behind the the uh your t-shirts. It's it's right there on the third third down, third drawer down." And the Egyptians would have no choice. Why? What happened? The Egyptians had a logic here, right? The the Egyptians sensed, hey, that if the fact that they know means that they already were here during the days of darkness, maybe they heard people clattering around. They were already here during the days of darkness. They didn't take it then. So the Egyptians felt safe to assume that since they didn't take it when they could have taken it, they're not just going to take it now. They're just going to borrow it as they say. They're just borrowing it. And therefore, the Egyptians lent their gold and silver to the Jews. Says afterwards, the Jewish people will leave with a tremendous amount of wealth. Now, let it not bother you your conscience. The Jewish people were were stealing. We borrowed it. We didn't give it back in the end, right? Let it not bother you because as Kazal say, the Jewish people were not paid. We were not paid for our work for as slaves for for 210 years or however long it was. And um we're getting paid finally. You know, there's an there's a an open there's a a reckoning that had to be done. says all of the people of Israel had light where they were. Interestingly, it doesn't say in the land of Gan, which is where the Jewish people lived. It says in the in their place of habitation, what is it referring to? Not the Jewish people's habitation, but to the places where the Egyptians lived. Wherever a Jew would go, the light would go with him and it would it would enlighten him. What what's inside of the barrels, right? If they had hidden inside the barrel, the gold and the silver, let's say on the bottom of the wine barrel. So, it wasn't just as Marzu explains, it wasn't just a regular light. It was a powerful spiritual light. It was a light of of divine inspiration that enabled them to know what's inside of the drawers without even opening them. knowing what's inside at the bottom of the barrels where the where the is where their safe is says inim that the Tyra thera is a is a light it's like a candle for my feet it shows me your words show me they're like a light that guides me for it's light for my paths. So the Tyra and the spiritual revelation that the Jewish people experienced then which is represented by the light. It's very beautiful. The light was able to inspire them. It wasn't just a physical light. The Egyptians had absolute utter darkness. The Jewish people had incredible light, a spiritual light that enabled them to see really, if you think about it, what they really deserved. the money that was really theirs. The Egyptians had made them, as we said, work for so many years and they never got paid. It's payment day. So, what do we have here? We have six days, but there's a seventh day. There were six days of darkness in Egypt. Where's the seventh day? Now usually when we talk about when we talk about the concept of six plus one equals seven we have six days of the week and then we have shabas but here the shabas aspect we need to understand what is the shabas aspect hopefully we'll get more into this the shabas aspect the deeper aspect right six days of of the week we work do all of your work right we pause We stop working. We receive. We receive all that we've been developing throughout the six days of creation, the six days of the week. We step back. We recognize that it's all from Hashem. We receive it. The food is all prepared from before Shabamas. Everything is ready. There's nothing to talk about. There's nothing to deal with. No thoughts and no discussions of business. It's Shabas, right? It's a day shabem. It's a day for God. That's the six days of the week plus the seventh which is Shamas. But what about over here? There were six days of darkness and there was a seventh day of darkness. When is that? Says me an incredible thing. It was a little bit later. The seventh aspect of these six days of darkness. It added up and it compounded and it was I would say revealed in a different kind of way but in a similar way at the Yamsu at the at the at the sea at the splitting of the sea when the Jewish people were standing there the Egyptians were behind them the sea is in front of them they don't know where to go so there was a darkness there as well and a light there as well the Egyptians had darkness the Jewish people had lightar says says there was a cloud and there was darkness and it lit up the night. So there's a contradiction here and this is an amazing thing about spirituality about the way that we experience Hashem when Hashem reveals himself openly. So he's revealed in contradictions, right? Look at the the plague, the mafa of Borod, the Makkah of Bored. It was ice and it was fire. Contradictions. Two elements, forces that can't coexist, but they coexist. And when Hashem reveals himself, there's a coexistence of opposite forces. Over here in the darkness, there was darkness for the Egyptians and there was light for the Jews. And that repeated itself later at Yamsuf. I'd like to read to you the sukim there because they're incredible. These are the three psukim. It's important to understand this. These three represent just like we spoke about previously how the name Hashem says I will be what I will be. It represents the foundation of redemption. It represents Hashem's kawak. Hashem is coming in and he is revealing himself completely redeeming the Jewish people. Right? That was the essence of the redemption at the onset. It was the concept of redemption. But these three sukim that I'm going to read to you which each have 72 letters are the moment of redemption. And the moment of redemption consists of something very interesting. It consists of darkness for Egyptians and light for the Jews. Let's read these three. It's vay three in a row 72 letters each. It's in peral of chapter 14 verse 19 20 and 21. says like this, "Hashem is about to perform the amazing miracle. This is the prelude. This is the moment of redemption. After this, they will no longer be enslaved to Egypt. They will never return to Egypt again. They will be free to serve Hashem." The says, "Hashem had an angel that was traveling in front of the Jewish people leading them and that was the anan. That was the clouds of Hashem's glory. The angel as represented by the cloud went behind them. The cloud which represented the angel which of course is representative of Hashem's power in the world. The cloud of Hashem's glory went out from being in front of them and stationed itself behind and between the Jewish encampment and the Egyptian encampment. Israel. It came between the Egyptian camp and between the Jewish camp. Now listen to what happens. And this is our our we brought in our that cloud served to cause deep darkness just like the darkness here in Egypt that we're talking about in our fashion. The same darkness returned for the Egyptians and that same cloud created light for the people of Israel. It lit up the night. It was darkness for them and it was light for them. If you think about it, I think this might be the just like it was in Egypt. The darkness was like a was like a barrier. They couldn't move. So this manifested in the same way the Egyptians could not get through to the other side where the Jews were. The Jews were protected by a powerful darkness for Egypt and a light for the Jewish people. And then the says the third of these three that have 72 letters. This was the moment where Moshe stretches out his hand. Interestingly, similar to what happened by by the Makah of Kosh by darkness. So over here he stretches out his hand over the sea and Hashem made the wind blow splits the sea and then the Jewish people go through and I'm not sure about this. I'm saying this as a possible as a possible as a possibility that the Jewish people when did they go through the the Yamsuf? I think it was at night. For the Egyptians it was dark. For the Jews, it was lit up by the by the clouds of Hashem's glory. And that movement of the Jews into the sea and the Egyptians following them, they were finally able to follow after the Jews because the the Anan was moving, but they couldn't see anything. It was absolute darkness for them. They were encased in darkness, the Egyptians, and the Jews were encased in Hashem's light. This contradiction, this contradiction of darkness and light and the separation. I would say Hashem is malem. Interesting. We say Hashem acts as a as a separator. He separates between holy and profane. He separates between the people of Israel and the nations of the world. And it means as far as I understand those who live in darkness, the Egyptians who lived in darkness and Hashem and I would say maybe it's going to be true and we're going to see this manifest with Iran, those who live in darkness. So there's a separation that happens and then there's a separation makes between Shabas and the six days of the week, the six days of work. There's a separation. Those first six days of kosh were separated from the seventh day of just interesting. I don't have a full understanding or a depth of it, but it's interesting to note. So, Hashem just as he did in Egypt, says the Medish, just as in Egypt, they there was darkness for the Egyptians, there was light for the Jews. So, too it was in this moment right before they were about to be redeemed as they were about to walk through the sea about this. It says, "Hashem, is my light and my salvation is my light and salvation." like to read to you shortly for a little bit another maj which speaks about this is my light and my salvation. But the concept of light as this maj seems to be saying the concept of light comes together with salvation. Hashem is my light says Hashem separates between myself and my enemies. King David says and Hashem separates between the Jewish people and their enemies. There's a darkness for the enemies and Hashem is my light only my light is a light to the righteous says it's going to be the future time in our times the times of Mashiach is also going to bring a great darkness says in Isaiah 60:2 there's going to be a darkness that covers the earth and clearly the messenger is saying we're going to have a repeat we're going to have a repeat of the same concept, right? The Pik tells us elsewhere in Tanakh says there's going to be a day which is not day and it's not night. What's the day that's not day and not night? It's the same as the darkness. But for the Jewish people, there will be light. It's not going to be that the sun is what's providing our light anymore. It's going to be Hashem himself who provides our light. And when Hashem provides our light, he protects us. There's darkness for them and they are destroyed. There's light for us and we are lifted up and raised and redeemed. This maj is referenced elsewhere. It's the is it says like this explaining the it's talking about the Jewish people at the sea. And remember, Hashem is our light. There's a conscious of darkness and light. Says about the Jewish people that the the clouds of Hashem's glory, they lit up the night for the Jewish people. Hashem is my salvation. Yeshua. Stand up and see. And I'm saying this for us right now. The Jewish people right now. Stand up and see the salvation of Hashem. Right? Look at the image and contrast between the enemies of the Jewish people in here in 2025, 2026. Look at the contrast between the destruction that's been caused to those who hate us versus the great salvation that we have gone through. Stand up and see the Yeshua Hashem. He's my light. He's my salvation. Who do I need to be afraid of? Moshe says, "Don't be afraid. is the power, the the the strength of my life. As we saw last week, who do I need to be afraid of? I don't need to be afraid. The enemies need to be afraid. Look at this amazing contrast. The darkness for the Jewish people's enemies, the forces of evil, the darkness that envelops them and destroys them. And look at how we don't need to be afraid. I'm reminded of the the Yakush shamani which I read to you in the Mashiah podcast a while ago but always worth repeating talks about how Paras the Persians the Iranians the king is going to destroy the whole world that's the that's what it says in inher which we quoted here in the other media right at the beginning or is it not sure I think it's Right? There's says get up and shine for the light your light has come. The Jewish people have light. There is a darkness on the whole world but there's a light for us. When kumi means get up it's 156 the gimatria just like Yoseph story the times that we're living in. And what happens? There's a contrast between light and dark as they come and they want to to cause us harm. Pik says about parro parro he came close right we have these all these parallels between the the the chapter of they came to eat my flesh. That's what they're coming to do. They're going to destroy us and they're going to take over the land of Israel. All of the Arabs are going to live here. They're going to all the houses that they built for the Jews are going to be theirs. That's what they say. Hashem causes forces the enemy. He forces parro to say the very thing that indicates his own destruction. The Pik indicates, if you read it carefully, if you look at the language of the they think that they're saying, "I'm going to get all of their stuff." But what they're actually saying is, "I'm going to give them my stuff. They're going to end up with all of my wealth, all of my money." Like we saw when they borrowed the the silver and gold says in right they're going to fall says that parro and all of his all of his mighty horses and mighty men couldn't put parro together again. They were shaken up in the in the waters. for says be an encampment that tries to come and destroy me says the maj referring to the Egyptians and I say it's referring to the Iranians my heart need not be afraid if there'll be those who wish to come against me in war says the talking about the Egyptians who came out to fight against us. And I say it's talking about the Iranians. I trust in Hashem. I trust in that which the Pik says, Hashem will fight for you. Hashem will fight for you and you'll be at that's what I trust in. And that measure of of says that as the Persians send out destruction in every direction. As they send out destruction in every direction. So the Jewish people are saying where do we go? Where do we go? Where do we go? Do we come to Israel? Is it safe in Israel? Is it do we stay in America? Is it safe in America? And Hashem responds and says, "Bunai," and I'm paraphrasing here. Don't worry. Everything that I've done, my dear children, is only for you. Everything that I've done here is for you to finally have your redemption. The gula is here. The guula is here. We're reading about a gula mit, but we're looking at a gula right now. Right here in tin pav. We're staring at the gula and we're saying, "Where do we go? Where do we go? What's going to be?" Hashem says, "Everything that I done is for you." And it's not like previous galos. It's not like previous exiles where you went into exile, you came back, you were redeemed, but you went out again. This is the end. This is the last one. It's time to come home. This is it. This is the big one. And that's the depth of what's going on here in Mit. We see the darkness and the light. We see the Egyptians are filled with darkness. Today the Iranians have a a blackout, right? An internet blackout. There's a darkness there and there's a light for the the Jewish people. Kali Israel has the Tyra. We're being lit up. We're we're returning. So many people are returning back to Hashem. The whole result of all of these crazy things that have gone on for the last few years is waking up. Israel is coming back to the baram to the creator of the world. Our lights are turning back on as their lights are turning off should bless us. I ask you to bless me. Hashem should bless you. That we should be able to see this amazing separation that takes place. We should be able to see how they are in darkness and we are in light. Hashem should help us to witness the moment of salvation when there's darkness for the world for those who defy Hashem and there is light for those who truly seek Hashem. Hashem should bless us in this way. We should have a beautiful Shabas. Thank you so much for listening. This podcast was made possible through the gracious donations of listeners like you. For more podcasts like this, please visit www.rigoldwag.com or search on iTunes Ari Goldwag.