In Parasha Vaera, the 10 plagues start. Hashem says that the purpose of this is so, “ You should know that I am Hashem who took you out of Mitzrayim, and Mitzrayim will know that I am Hashem.” And again, I'm doing this to let everyone know there's nothing like Me in the in the entire land.. The Rishonim explain that the purpose of the Makkot wasn't just to get us out of Egypt. God could have just taken us out. The purpose of the Makkot was that everyone realize Hashem’s supervision and Hashgacha. As we said yesterday, this is not just a history book. This is here for every day of our lives. Remembering Yetziat Mitzrayim is every single day of our life, twice a day. The night of Pesach is the time that we supercharge our belief, but this is a constant belief. Every Mitzvah has within it a certain Segula , a certain power. The Mitzvah of Tzizit is there to cause us that we shouldn't stray after our eyes and our heart. Every Mitzvah does something. What does Yetziat Mitzrayim do? Yetziat Mitzrayim, and talking about Yetziat Mitzrayim, has the power of Emunah. The more we talk about it, the more we think about it. This is true every day of the year, but especially when we start the parshiot of Yetziat Mitzrayim. We have to delve into them. The whole reason God took us out, and why we went through it all is in order, like it says, that we should tell our children. We should share this with the future generations. And again, thinking is not enough. We know the line is, “ Know in your head, and place it on your heart. ” Our rabbis (possibly the Arizal) say if we take the word פרעה Paroah and re scramble it, it spells הערף Haoref/the nape. The nape is the spot at the top of your spine that separates your head from the rest of your body, as it goes down the spinal cord. If someone has an injury there, they become a paraplegic, lo alenu , because the messages from the brain can’t get to the rest of the body. Paroah/the nape symbolizes the ability to have a lot of knowledge in your head, but not allow it to filter down the rest of your body. And every day, when we put on our tefilin, we put the knot on our nape, like an Emunah patch, to work against Paroah and allow those messages to come down from our brain and enter our hearts. And that's why it's a lifelong long project- Speaking with our mouths is not enough. It has to enter our hearts. And it enters our hearts by talking about it, by thinking about it, by learning the topic of Yetziat Mitzrayim in depth, by reading the commentaries, by reading the Rashis. And to take it really seriously. A story is told that someone was once sitting nearby when the Chafetz Chaim was doing Shnayim Mikra V’Echad Targum on Parashat Vaera , and the Chafetz Chaim started belly laughing, like someone just told him a joke. They asked what was going on, and he said, “ I'm reading about how one big frog comes, and they hit it, and starts turning into smaller frogs. ” He was laughing at what was going on. That means he wasn't just reading this as a story book, he was living Yetziat Mitzrayim as he read, as it was happening. Similarly, when he read that the Egyptian magicians got boils all over their bodies, he was laughing. He was imagining how they looked when they walked in and had boils covering themselves. Yetziat Mitzrayim was, so to say, our schooling on Emuna and Bitachon. The Ran asks a question, “Moshe Rabbenu didn't think that he should become the leader because of his inability to speak, but Hashem made it happen that he took the Jewish people out. Why didn’t Hashem just heal him?” Why did Hashem say, I’ll be with your mouth?” He says it’s because Hashem wanted to show that it wasn’t Moshe taking us out, it was Hashem taking us out. And therefore, He worked it out from the beginning that Moshe Rabbenu would put his hand into the coals and then a Malach would put it on his lips and make it happen that he couldn’t speak- to show that it wasn’t Moshe Rabbenu’s masterful speaking abilities, or his ability to rile up the crowd. No. It was Hashem taking us out of Mitzrayim. Everything that happens is directly from Hashem. The lessons are there. The Elder of Kelm tells us the lesson of the first Makkah of blood. When the Jew put his straw in, it was water, but when the Mitzri put his straw in, it was blood. The same glass of water could be two different things for two different people. And the same is true in life today. Two people can have the same experience, but for one, it means one thing, and for another it means another. I heard from Rav Wolbe once, that we think there are 8 billion people are in the world. But he says, No, there aren't 8 billion people in the world. There are 8 billion worlds and all 8 billion worlds are superimposed on the same spot. My world is my world, and your world is your world. They just share the same place. And that's what was revealed at Yetziat Mitzrayim. These are the Emunah lessons that we have to constantly be working on. And now we have to again, to get a little jumpstart as we go through the parshiot of Yetziat Mitzrayim.