QUESTION: Why was the beginning of Galus expressed in the labor involving bricks?
The main purpose of a Jew is to build a dwelling place in this world for HaShem. Two types of building materials can be used to build a physical home, stones (made by Heaven) and bricks (made by man). Stones represent a level of actions of a heavenly origin, a lofty spiritual level. However, the main service is for a person to use the physical, and transform it into holy matters. This is the service of man-made bricks, transforming the darkness into light. (13 'עמ ,ו לקוטי שיחות כרך)
QUESTION: How did the Egyptians make bitter the lives of the Jews?
The Egyptians gave tasks to the Jews without an end and without a purpose, which deprived the Jews of any feeling of accomplishment. Similarly, preoccupation with the “hard labor” of business makes bitter one’s spiritual life. (848, עמ' ג לקוטי שיחות כרך)
QUESTION: What is the inner meaning that Moshe asked how can the Jews be redeemed while transgressing Lashon haRa?
Lashon haRa is especially insidious. Lashon haRa is an expression of the lack of unity within the Jewish people, lacking an identity as a unique people. Unity can be achieved and redemption follows, when the Jews do not engage in Lashon HaRa. (8 , עמ'לאלקוטי שיחות כרך)
QUESTION: Avrohom, Moshe and Moshiach are connected by use of a donkey (chamor). What does this express?
Chamor alludes to the material (chomer) world. Avrohom saddled the donkey, subduing and breaking the physical. Moshe caused the donkey to be ridden, enabling the physical to be a means to be spiritual. Moshiach himself is revealed on the donkey, the physical revealing the spiritual. (15, עמ' לאלקוטי שיחות כרך)
QUESTION: On what basis does a man trust (bitachon) with certainty that G-d will act benevolently toward him, even though he is undeserving of this?
“Think good and it will be good.” Trust in G-d will in fact do the good and this bitachon will allow one to be a vessel for blessings. One should cast one’s burden upon G-d, with complete trust, without any calculations; then, G-d responses "measure for measure", even if one does not deserve, to provide a visible and manifest good. The reward of trust is that one receives the good. (1 , עמ'ו ל לקוטי שיחות כרך)
