From Corona to Corona-tion
Rabbi Yaakov Zalman Labinsky
What is going on in the world on how COVID19 teaches us how to work on ourselves. An internal awakening can spawn us to take us from enslavement to freedom.
From Corona to Corona-tion:
Preparation for Pesach & Geulah
Rabbi Yaakov Zalman Labinsky 3.16.2020
We are striving to connect more fully and more completely and that distancing is creating a yearning to draw closer through the paradox of the separation.
-Based on chabura with Rabbi Labinsky 03-16-20
From the plague of darkness to geula light
We have to strengthen ourselves
In the most holistic way
To increase merit / zechusim
Especially in isolation
We strengthen ourselves and
Don’t give up
Because our hope is in the collective
The koach of tzibur is rachamim
the needs of everyone
For collective merit
And to be redeemed
by helping each other
WE ALL NEED AN ACTION PLAN!
from avdus to cheirus (slavery to freedom)
FLIP the hester panim to revelation of Hashem
CORONA TO CORONATION
From yearning to divine dignity
by Loving each other
Let’s focus on what we are doing!
We are going to bring Pesach into Shabbos and part 2 to look at gevurim and what is going on in the world on how COVID19 teaches us how to work on ourselves. An internal awakening can spawn us to take us from enslavement to freedom.
These are an excellent preparation for Pesach and for geulah.
That is our kavana and it should be a zechus for Klal Yisrael and awakening for the Shechina
In relation to what is going on in the world, something important awakened in me this week regarding how to use these vulnerabilities for a strong avoda.
After a few days of WHO declaring a pandemic, pandemonium and all that is going on, it is a tremendous amount to absorb externally and internally. What jumped out at me at a shoresh leve is how Hashem is creating shomer negiah, a guarding a protection against touch. We have to have distance between people, with social distancing. Sit a few seats away from each other and no more than 50 people together, which has awesome implications. I went to Kollel and someone stuck out his elbow and it was so strange to not greet each other warmly.. It was like, how dare you, what is going on?
I am reflecting on this, Hashem is putting shemira on touching. The world has free touch and it has brought destruction and He shuts it down. With a microscopic virus He prepares purification, juxtaposed with Parsha Para, Purell that cleans hands. Minimizing contact and touch, spatial proximity and closeness. It is so intense, how do you negotiate this.
It was very disorienting. Internally. It was from a greater sense of creating Ahavas Yisrael and Ahavas chinam, and not just our stores, but weddings, learning, it is hitting right in the kadosh kedoshim. It is so destabilizing and disorienting…what is it for?
After asking Hashem, help us to use it correctly so we can bring in proportion to the global infection we want global unification. How does it come? Hashem spared me from feeling unsettled at this core level -the perspective came from the following idea.
The orientation is from husband and wife of taharas mishpacha, between man and woman. Let’s go deeper into the cycle on the point – a nuclear idea to do with something we use all the time – lets grab hold of it and create merit for klal Yisrael. Before the pirud gets greater, the cycle of family purity laws has the ultimate answer. It makes this optimal.
When a couple is engaged together, we work around the cycle of a woman. It is not regulatory system ..it is a way of spiritual impurity that works towards marital purity and wholeness. It is not just about pleasure and detaching. It is much deeper
Of all the various laws of distancing, not forbidden relationships, on how to conduct ourselves when nidda, it is very intriguing. The answer is that while it looks like the laws of distancing, it creates a new capacity for marital togetherness. For marital actualization from the very distance itself, from the separating, the isolating. We are distancing so that when we come back together, we renew our marital coneection of closeness and unity. The only way to renew that capacity is through distance itself. The laws of distance teach us that it is distance for the sake and purpose of drawing closer.
If we look at the laws a little closer, we see how to bring about ultimate closeness together. We need the opposite form of distancing to create the greater closeness. We have to lean in greater forms of distancing. The system is right here. The social distancing is dine harhachas, for the purpose of drawing closer, more intimate and bound up together to bring divine unity soul to body with our family and Hashem.
How do we do it?
The three stages of the family purity laws correspond to submission, separation and sweetening.
Tuma, the seven days of cleanliness and then immersion, and then coming together, ish and isha with a greater degree of closeness of melting and merging and drawing holiness into the world. That is the realm of kedusha
That is the transformation of distance into greater marital capacity, lunar, woman’s cycle, renewal and Hashem is asking us to develop marital closeness, deeper, broader, more profound. This is our reflection to Him. We transform the tuma to tahara, take the pirud, separateness, and work towards marital oneness. Use the cycle to transform yourself and your relationship with Hashem.
Here is the simple proof. All forms of yisurim when talking about relations is yechud, man and woman alone are not allowed because the very realm of spatial proximity can bring a closeness that can bring something else. Others say there is no yechud when in nidda. And here is the critical part..there is no issur of yechud because, just like in sheva brachas, we want to have a sense of friendship so intimate, soul friends, that is marital togetherness. We don’t have the forbidden of being together, even in a time when nidda and intimate touch is there. There is a reality of being together, yechud. Whether distant or closer, we are always connected and connecting.
That is the critical part of taharas mishpacha.
We have to have a friendship closeness, to renew that, and when we are not intimate we deepen the knowing and loving part of the relationship. We are using that distancing to create closeness from emotional, intellectual and spiritual connection. We are striving to connect more fully and more completely and that distancing is creating a yearning to draw closer through the paradox of the separation.
It is renewed capacity of the friendship, of martial harmony. It is an opportunity from Hashem. It means just because we are distant from Him, in isolation, seemingly distancing and contained, we are always connected. We are striving for greater connection. That is loving.
We are modifying the way we are constantly connected.
When there is a deep love there is no way to separate that bond. The bond is so internal it cannot be separated. Hashem is telling us, I know I am imposing through covid19, and parshas parah. It is not out of fear we should connect. But focused. Hashem is here with us as an expression of His love. He is saying dig deeper and find the connection. On devekus level, it is important to find yira ahava and devekus.
The yichud is what isolation is.
The negative spin on quarantine can be yechud, exclusivity, intimate place you and me. Hashem is creating this so we seek Him out, we want the relationship. Nothing can separate us. Use the distance like in family purity to use tuma to convert perud into connectedness and ultimate oneness. We are not afraid to go into the distance. Hashem tells us be connected and renew like the moon. As you relate to him and her, so too relate to Me. Expand widen and bind ourselves with closeness and unity with Hashem, divine oneness. The distance excites us.
The middle stage of zayim and nkeva, two parallels avodas. The zayin, the seven days of checking, Hashem says it includes the man and the combined avoda. The seven has two aspects. Firstly it has misa, the life that could have been and wasn’t, the explushion of the blood, is that. Keneged shiva. And yet in the opposite way, the seven days are actually seven week of the omer and anticipation of shavuous, kabalos torah to be mekabel as a klal Your divine Torah. That is the ultimate expression of hiding.
These are opposite understandings.
Which one to choose? Shall we take the aveilus parts or the sefiros parts. But the Zohbar says they are both true. And here is the answer. The RAshbi says how to elevate distance into greater closeness. You have to do both at the same time. You have to check that there is no blood but there is ruchnius checking, each day is a way to check the core middos, chesed gevurah tiferes, netzach hod yesod malchus. What is the aveilus side? If you want to keep growing your relationship with onenself Hashem and others, when we grow to a new kevel we have to let go to draw in something new, we create an empty space that has vacancy, that has something greater, an anticipation to acquire what I had, let it go, adetach and then make a space of availability to draw down something much greater.
Acquire and grieve
In the separation period, to be chodesh and draw closer, do two things at the same time. Acquire and grieve, let go of something good you acquired and mourn it. Use the seven middos to break out of servitude to greater freedom for the sefirot to flow in a more unified way. Each month we let go of humanness and we anticipate a level of holiness. Mourn one level to draw space to yearn for something new. It is for men and women. It is a marital avoda for the 24 hours each of the seven days to check ourselves from anochius to the continuum of elokus. How are we working on becoming less human and more divine? It is rooted in the elements and we can let go for something greater, on the 8th day, shavuous, tied to letting go. I am committed to digging deeper into who we are and as avdei Hashem
We transform the laws of distancing to flip into the laws of renewed capacity.
That is what the family purity laws teach us, parshas para, to go from being perud disconnected to be more connected and lose the ways we are separated. That is what Hashem is asking couples in taharas mishpacha and perhaps that is what He is asking us, using parsha Para and purell, to purify ourselves so we can remove all the forms of distance. There is a healthy fear factor. We should have compasison for all those carrying something. See the opportunity to dig deeper to check ourselves on where we are human and go for a greater level, in elokus, to be more sincere and loving. Just like the mitzvah of yechud, we are always connected. This isolation is exclusivity, to feel in the deepest part of our soul that we are not distant.
The renewed closeness is in the brokenness.
This insight, this way of looking at this, with profound nechama, looks at the repair, which is in the brokenness. The renewed closeness is in the brokenness.
In the end there is a lot of din. In the tefilla realm we say praises of Hashem Avraham Yitzchak Yaakov, chesed, gevurah tiferes. The second bracha, din, has two things there. We say magein Avraham. Then we say mechail keil chaim vchesed, is Avraham. We are in gevurah gibur, what are doing praising Hashem through chesed when we are praising for gevurah. The answer is if we think gevura is din and harshness, you have to know deeply it is all chesed. Complete and total chesed. When someone is ill we say refuah, someich. Someone trapped we say bound up. Hashem is in the problem and we are praising Him for the motive which is chesed. All the forms of gevura are don’t forget, this is from chesed. It is for nourishment. There is life, chesed. With life. Nourish is spiritual and physical. He is our whole life. Know everything is from chesed. We want everyone to have a refuah to conronate Hashem king.
We don’t want destruction, we want mechal keil chaim vchesed. Even in the din it is harsh and strict, it is yechud, privacy and exclusivity, to come back to You and feel togetherness. You can’t be separate from us. We are Your people. We are going to shine so bright.
At the end of the bracha gevurah, there is submission separation and sweeting, salvation. Those three words. Praising Hashem for that. Turn death into life, turn pirud into achdus and divine unity, tuma into kedusha, like para aduma. That is what we do when we praise Hashem, we bring all the realms to Him.
Let’s look at global events to unify with Him and bring alliance.
Say aleinu as a mission statement. Remove all entrapments, all the craziness and bring Your divine unity into the world. Coronate Him. He wants to be here. Declare the final unity, no separation. We are not buying the distance. Time to reveal. Coronate the King. On Shabbos, read ein kelokeinu. There is nothing in the world but You, seek Him out, how You are using the microscopic things to bring it out. Praise Him for it, it is for our ultimate good and for the ultimate good of the world. We are declaring it is You only You and nothing else but You.
Thank Him, draw Him down with blessing, it is You and nothing else. In that zechus, do our little bit together, may we see by Pesach something that shakes the world and may Pesach be zeman geulaseinu.
Commit to something today and move forward to Pesach.
Purim:
Corona(ting) H-shem
By Rabbi Yaakov Zalman Labinsky 03-09-20
Taanis Esther / The reality of fasting
There is something called shevira and tikkun, that which is broken and that which is fixed, rectified. It is measure for measure, for every point of good there is a point of tuma.
Let’s reflect on teshuva from love.
Everything is from Hashem and has significance. Whatever age we are, and this is connected to purim, the fact that the corona virus is called what it is, Hashem is giving us a message. Coronate me as your King. Bring out Hashem’s malchus, His royalty. It is our goal and our mission. We return to Him on Pirim because we want to and we merited the end of the galus, the return to Israel for bait sheini.
Are we as a Jewish people more united with a common purpose to make Hashem King with us as His subjects, and to serve Him with more common purpose. This is the main mandate of the megillah. for this opposing that, the truncated form of coronate is corona. It is the misdirected way of not coronating Hashem with tikkun.
What are we really being asked to do as a people.
Let’s keep this simple and grounded.
Corona is the impure form of coronate. It is the impure form of serving Hashem. It isolates, divides and keeps us apart. This is the shvira, we are meant to break out of the isolation to touch others and bring the Shecinha into the world.
Where do we see this in the megillah
COVID 19- Kavod on a body level means a liver.
Kavod on a body level means a liver. Also it is Hashem’s kavod, His divine glory, or is it heavy burdensome and overwhelming . Kaved in the liver, where the nefesh exists, it is the behamis to the elokis. Hashem is asking us – coronate me and bring out my glory and unify creation so the whole world knows all there is is me.
We have an inside enemy in the liver, the urges and desires. Dig deep. Look into the kaveid and find Hashem’s kavod. It is very heavy and burdensome and just too much? We are diminishing Hashem, that is the heaviness.
The 19 is the symbol, from kiddush lavana, that our ultimate foremother is Chava. Her gematria is 19, the ultimate malchus, there velation of the Shechina, which is what kavod shemayim is. Are we bringing out His divine presence in the world or are animating it as hester panim, where the malcus is in hiding and the moon is not only diminsied but it looks like nothing is really there. That is the tension between coronation and 19, hiding concealing the absence of the Shechina
Shall we bring masks…
Israel has a product coming to heal the matter. We wear masks on Purim to address hester panim. It is not so obvious simple and clear of Hashem’s truth that all ther is int ehworld is Hashem. That is what nature comes to hide, and she can hide or reveal. The choice is ours. As we relate to her in aconcealed way wshe remains hidden and if we relate otherwise, we can reveal her.
There are two words in the medgilla- Hamelech, the King. We don’t see shem havaya in the megillah but when it says Hamelech, t means Hashem in hester panim within the natural world. When we see that Hamelech we see juxtaposed Haman, between the third and ninth perek, Hameleh and Haman are seen together. Hashem is there in hester panim and there is the antiforce aalso there, that says there is the human being doing its own thing and there is nothing else there. These realities appear together.
Hamelech is 95 / Haman is 95 In 95 is the malchus of hester panim, the mask.
Nekeva, the hester panim is interplayed with Hamelech and Haman. Haman creates ra’ash, and we bang. We are acknowledging the reality that Haman brings noise, something that distracts us from listening carefully to Hashem’s reality in this world. Hashem is only hiding He is always there.
Rash turned around is esther, the ten sefirot. Hashem is in all reality from keser to malchus, where the shecina is.
Haman comes up in the third perek after Vashti is taken out and Esther is coronated. He is the noise in the world that gives us division, separation, he is trying to create that. He does not exist in the first two. He is only in the middle. HaMelech is all the way through and finishes, which teaches us the reality of the rash of separateness, divisiveness, is an antiforce we can flip and reveal Hashem itself through it opposite.
No matter how hidden Hashem is, how masked in 95 He is never fully gone, it is always waiting to find. This is hide and seek. That is Hashem telling us He is hiding creation and He wants us to find Him.
Is hiddenness a vehicle to reveal Hashem in a more complete way or is Haman there to tell us that it is just a natural human centered world, the rash. They have the same gematria and this is the constant inner competition and manifestation in this world.
The mask of nekeiva in 95.
Corona virus is dividing us, isolating us, and feel disconnected to forms of touch.
Nega is a plague, to touch, and the flip is the ultimate pleasure, keser to malchus, the whle ten chapters is hisbodidus, we want You and we need You know, from beginning to end. The voice of haman umust be eradicated. It is causing Hashem to go more into hiding and the kaveid is heaveri.
We have to break out of it, we need to mekadish the shechina within us and especially between husband and wife. It is a spiritual imperative.
Corona virus creates isolation. We need ultimate unification.
We need to coronate Hashem, bring kavod shemayim.
The 19 is the shechina, the kiddush levana, the light of the moon. We wan the mask that reveals the kedusha itself that is the tension between Haman and Hamelech, what does hester panim mean, what is the masking, proof for or against the reality of Hashem.
If Hashem would not hide there would be no world of action. He must hide to allow the possibility to toil and remove the hiddenness to reveal the shechina hidden inside.
A mask in 19, kavod 19 , is all the noise of reacting. Hashem is waking us up. This is ME crying out to the Yidden, react with common purpose, connect to the reality of the megillah and the sacred femininity of elokus that is being brought out. There is no separate reality in this world. Malchus is that everything is from above to reveal below and everything below is meant to return above, we are to return His Light to Him and we are here to sing this hester panim is the most gevalt expression to love Hashem. While the world is being separated and isolated now, we look through the lens of the megillah and we see Covid19 and see Hashem talking to us through lashon hakodesh. My shicehina is begging you to return out of love. Please yearn for my return, read the megillah and ask to be taken out of galus. The shallot manus has to create true love for your fellow Jew., not just a nice thing to do.
We must see each other here to reflect Hashem’s light like the light of the moon.
We give charity to the poor, we are nothing without Hashem. The ultimate femiine reality is we are nothing, we have nothing and there is nothing. When we give charity we see our impoverishment and we reflect Him into this world and it is not heavy and burdensome and we stand strong and connected together. We mekadesht the levana in the world.
These are the facts on the ground. Covide19 is what it is called.
The Shechina is hanging in a balance between more concealed and more revealed.
The Arizal on Purim says that this realith of revealing the Shechina is all year round, ratzo vshov all year round, to elevate we remove ourselves like we do all week and then stop melacho. Yom Kipur is like Purim. Purim is so high that the light comes from so high that it is a brigh flashlight shining through a thin sheave and the light is so bright the sheave is so thick but the light shines through. The world is so thin, the veil, that the light comes through. We don’t need to refrain from melacho or from eating, but we go into the physicality and the light is so great that with the mitzvahs, all those mitzvahs bring in the light so bright it bypasses physicality, the reality of daas and goes right to keter and keter malchus is so bright this is the megillah.
Gematria 26 is shem havaya…hamelech is openly revealed as the name referencing Hashem. The head letters though, the shem havaya, in 12 combinations, and each combination is hinted to in the megillah through ruach hakodesh, says the Shach. Even Hamelech in hester panim is not enough. Hashem is in the depth of every part of the physical and natural world. Come purim that even when there seems hester, Hashem will be more revealed. All the names are hinted to in various parts that esther revealed . all there is in the world is opportunity to coronate, to bring kavod shemayim to Hahsm within us. Teva is a vehicle through which Hashem reveals Himself, wind water fire and earth. It is all Hashems world. All our barriers please be removed and see the Gdliness in the world and see each other’s kamocha. And the ultimate kedusha of Hashem’s divine unity will flip over and transform corona into coronation of Hashem and his Light will be seen throughout creation. And we can reveal that and see allt he aspects of noise. Commit to coming back to Hashem in tehsuva meahava.
All the gashmius challenges, do not give them independent power.
If you have the oppoirtnity, learn about kiddush levana. The moon is reflecting Hashem ‘s realty and we on rosh chodesh understand our rle in the purpose of creation
Every man must mekadsh his wife, she reflects the inner shechina. Commit to work on shalom
Take seriously the mitzvah of Ahavas Yisrael. We read megillah, share shallot manos. It is not just about how they are good to us, but it is we are interincluded, we are kamocha. Lose separateness. Fall in love with each other as a klal.
Shomer nogiah
Have ratzon – a desire to have the pleasure Hashem wants, a pleasure that connects everything together. The shomer nogiah part, our biases, turn into pleasure, how everything unites. We have to want more deep divine pleasure.
The plague of corona is meant to flip into refuah. Klal Yisrael is to create more unity as a people and love and accurately reflect Hashem. Yearn for His coronation and make a ddep coimmitment. He is not hidden. We seek Him out and reveal Him. We can subjugate the force of galus and may we see the geula.
Remove the Inner Servitude for Ultimate Geula
March 23, 2020
THIS ISOLATION IS YICHUD WITH HASHEM
We are rededicating ourselves with Hashem ourselves and others.It is not that we are detached as a punishment, just feel the solitude and isolation. It is the intimate place to discover Hashem and know He is there. It is kavod shemayim, 19 is the lunar.
The isolation is not detrimental. It is an intimate expression.
Two part series looking at world events and using that to remove the inner servitude for ultimate geula this year.
A very fascinating thing in last week’s parsha, we talked about laws of distancing to create greater closeness. The parsha is reinacting the week and it was about assembling and bringing the klak together. How strange that the very week we get the mitzvah of gathering klal Yisrael we are seeing everyone isolated and detached from the shuls.
The juxtaposition is a little staggering. It is mystifying.
What can we learn from it?
Vayakeil is about bringing everyone together and now we have fracture and disconnect.
One answer is that the isolation itself from within is to build a strong desire to want to reconnect with our fellow Jew but we have to be disconnected in order to want it and yearn for it in a deeper level.
To have a tzibur, Jews we can connect to, building Ahavas Yisrael. Hashem is asking us as we prepare for Pesach to dig much deeper about what we truly want with definitiveness and certainty.
In our homes, developing that connection with family members, we come to see that togetherness is a micro Klal Yisrael. When we are isolated, we see where we are holding in terms of family harmony. The isolation is coming to create an internal comnity within the family, a microcosm of klal Yisrael.
Thirdly even though we are in our homes, through technologies and programs, Hashem wants us to create a metaphysical connection through cyber communities to really understand that it is not about physical proximity, it is not just the yearning for each other, but to create a larger comnity awareness of being one people and it is not just geographically bound to what we see and don’t see. How much do we rely on our fellow Jew. Just as in each hooe everyone kept Shabbos is unifying.
This being dislodged, the notion of being isolated is very unsettling there is a fundamental longing to be connected to each other.
How can we use the reality of isolation .
Here is a story. My wife and I after our fifteenth anniversary went to Alaska and rented an RV and we had an opportunity to go around. I was bothered by something, in the RV, a fixed place where we were living but it is a vehicle that took us everywhere. Hashem gifted us an important insight. The chiddush of the RV , it had a sense of permanence and temporary at the same time. A very fundamental insight from the seforim, to look at isolation, when we detach, we are in our makom, dwelling with Hashem. Although we feel unsettled, this notion of makom can bring out something bigger. While we are detached from everything, the reality of makom is not just physical. Chazal tell us that makom is is the place in which all existence takes place. Just like a mother has life within her, in the womb, HKB is referenced to as mekomo shel olam. All of finite existence exists within Him.
When do we see makom coming up. Makom is attached to times of tzaras. Baruch hamakom. We say may Hashem comfort us in times of loss, in times of din, and other times all the Yidden who are suffering. What is the notion of place as attached to din and what comfort are we getting.
The Arizal tells us that the ultimate name of transcendence is He was He is and He will be. If you take the four letters and times it by itself, it is 100 25 36 25 = 186, gematria makom.
When Hashem folds over His reality, it is makom. There is no space from the highest to the lowest that He is not, including times of loss, servitude, and global suffering.
Hamakom is telling us there is no place that I am not and I encompass it. What comfort do we get from that?
Arizal tells us that we have divine space where we bring divine consciousness sinto the world, the six direction, the six constant mitzvahs, KNOLFE. These correspond to the six vectors of one’s dealed amos, one’s divine space. The daled amos is teaching us it is our space. We cannot go into someone else’s divine space. We are protecting and keeping our distance, but we are reclaiming our daled amos, reclaiming divine consciousness , wherever we allow Hashem to be. Wind fire water and earth correspond.
When we are saying keep your distance, Hashem is asking us to reclaim our divine space, where I exist in your life and you have a permanence in your divine space that is unshakeable. .There is no place where He is not in our life. When you are isolated or detached, it is not a place of exclusivity. Your place of the shem havaya, the four elements, there is a permanency and untouchable reality. Even though I am not connected, even though there is din in the servitude of the world, and there is real suffering, but we are reclaiming our divine space. Hashem is saying use the exclusivity in a permanent way and then it becomes transportable. If it is permanent in ourselves we can bring Hashem where we go. If we feel Hashem when daven but not as we go on, if we don’t feel His Presence, the real realit of makom and why it is a source of comfort is it teaches us a permanence in the reality of shem Havaya, our relationship with ourselves, and only by detaching from everyone else can we find where is my relationship with my divine connection, my relationship with Him that is real and permanent. It is like a new couple the first time in their own space. Being exclusively of being with one person is special. Hashem is asking this of us. I want you to feel your four elements and feel inner Gdliness and carve out divine space and portable to where we want to go. That is the strength, the fortification. Just because we are detached, but it is our own private place to have intimate space with Hashem that is transportable.
We are rededicating ourselves with Hashem ourselves and others.
It is not that we are detached as a punishment, just feel the solitude and isolation. It is the intimate place to discover Hashem and know He is there. It is kavod shemayim, 19 is the lunar.
The isolation is not detrimental. It is an intimate expression.
If we look carefully, where is Hashem in our life, how real are we with Him, where does that daled amos exist in our six vectors and the four elements. Feel the exquisite intimacy and when we have that we can relate with each other. And find it with others.
That is part of what we can go into Pesach for.
We are getting rid of the chometz, and with all the uncertainties, what kind of seder is this, isolated, perhaps like when we left Mitrayim. Hashem is with us intimately. He is permanent in us and we can bring it but we hae to find it in ourselves. It is a spiritual reality that we have divine space. What is keeping us from using he lements of bringing Hashem’s makom in our home. We don’t want anything that is a separation.
We are leaving our own personal galus and say we don’t need the anymore. This own private space to reflect on who we are, how do we bring Hashem intimately in our lives and to connect to klal Yisrael. If we do that and we understand the true value, the internality of klalyisrael, we can live with makom in our lives. The isolation is a personal and private invitation from Hashem to be intimate with us, to be with Me and then bring that reality out to the world.
We begin to look at isolation this way and seeing makom, the inner havaya and living with it in the clearest way possible, then we have the ultimate observance of Shabbos. Let us reflect on this and we can clean internal and external chametz, how we want Hashem to be with us, always connecting and always connected.