The shiur started with a D’var Halachah. There is a Teshuvah in Maishiv Davar authored by the Netziv. By Makas Barad, at the end of the Parshah, in Perek Tes Posuk Chaf Tes, the Posuk says, K’tzaisi Es Ha’ir Efrois Es Kapai El Hashem. Meaning, that when Moishe will leave Mitzrayim, then he will daven to Hashem. Rashi explains, that Mitzrayim was full of Avoidah Zarah, so Moishe refused to daven there. The Kasha is obvious, what does this have to do with Barad, there where already a few Makkos before that Moshe had davened, in order for them to end? The Shoiyel asked the Netziv a Kasha regarding davening Mizrach in a shul that was adjacent to a church, if it would be better to face another direction. The Netziv writes that davening towards Mizrach is the Ikur Hadin not a Hiddur, and it is learned out of a Pasuk in Sefer Daniel. He also mentions that Moishe, when he davened that some of the other Makkos should be removed, he davened indoors in a Beis Medrash or Beis Haknesses. It didn’t matter that he was in Mitzrayim, where on the other side of the wall was Avoidah Zorah. Barad was different, because Moshe davened outdoors. He showed that it was from Hashem, because when he davened, the Barad stopped midair. So to show the people watching him the Koiach Hatefillah, Moshe had to daven outdoors and out of the city because of the idols.
Rav Tzadoik in Pri Tzaddik is found in Parshas Shemois Ois Vav. Rashi in Perek Gimmel Posuk Yud Ches on the words V’shamu L’koilecha says Elokim Pakoid Yifkoid Eschem, that the word P’kida is a Siman that he is the Goiyel and the Medrash explains that this Siman is the reason that Klal Yisrael will listen. The Ramban asks, maybe Moshe knew that this word P’kida was the Lashon thru a Mesorah and really he wasn’t the Goiyel. A Teretz might be offered, that since Moshe wasn’t in Mitzrayim, it would have been impossible that he would know the Lashon of Geulah. However, Rav Tzadoik has a different P’shat. The Posuk says K’mayim Panim El Panim, the way a person relates to someone else typically is the way that person will relate back to him. It is like looking into a mirror. Hashem will deal with us in a similar fashion, as is also brought down in Chasiddishe Seforim. Hashem is often times referred to as a Tzeil (shadow), meaning whatever you do, Hashem mimicks you. When a person davens with Ahavah, Hashem responds in kind. However, when a person davens a “dry” Tefillah, the Tefillah is accepted but the Cheishek is not the same. Rav Tzadoik mentions this concept by Rosh Hashonah regarding the Zichroinois. It is a very difficult concept, because Hashem remembers everything, so what are we saying that Hashem should remember? The P’shat is that someone who forgets the Borei Oilam is also forgotten. The Rambam writes in Moireh Nivuchim, that Hashgacha Protis is someone who thinks of Hashem. Someone who is removed and doesn’t think about Hashem, has Hashgacha Klolis. He falls under the general Hashgacha of the world. Someone who wants to have Siyata Dishmaya thinks about the Boirei Oilam and then Kavayochel, the Borei Oilam puts his mind to him. Zichroinois says Rav Tzadoik, is us remembering Hashem so that Hashem should remember us. K’mayim Panim El Panim. It is the same thing in Perek Gimmel Posuk Yud Daled, “Ehkeh Asher Ehkeh”. Rashi says, that this means that the same way Hashem is with us in this Galus, so to he will be with us in future Galius. The Ramban has a different P’shat. He says, Hashem says, the same way you are to me is the same way I will be towards you. This is the same concept we just discussed from Rav Tzadoik. Rav Tzadoik adds on that it will be like this in the generation of Mashiach. When a person has the correct attitude towards the Geulah Sh’leimah, a Hisorerus, Cheishek, and Emunah in it, that Hisorerus is then channeled back down towards us. We know that Parshas Vayakhel-Pekudei is repetitious of Parshah Terumah and Tetzaveh to a great degree. The Ramban echos this by saying it would have been enough had Parshas Vayakhel-Pekudei said Vayoimer Moshe El Kol Adas Bnei Yisrael, basically, that whatever Hashem told Moshe he did. Why does it have to repeat everything? It is similar to the story with Eliezer where the story is repeated, Nasoi by the Nidvas Hanisi’im where all 12 Nesi’im Nedavas are repeated, and Parshas Masoi where the Masoies are repeated. All these cases showed a special Chavivous for Hashem so Hashem repeats those episodes because K’mayim Panim El Panim. There is a Rabbi Akiva Eiger that says, before we say V’ahavta Eis Hashem Elokecha (where we are discussing our love for Hashem), we say Ahavah Rabah (where we are discussing Hashem’s love for us). When we talk about Davening and doing Mitzvois, it shouldn’t be done out of habit. There should be a Ahavah a Chavivous, with a purpose that will be Meoirer a sense back.