Chasidut · Izhbitz
Mei HaShiloach, Volume I, Exodus, Shemot/מי השלוח·
אוְאֵלֶּה שְׁמוֹת וכו' וַיְהִי כִּי יָרְאוּ הַמְיַלְּדוֹת וכו' וַיַּעַשׂ לָהֶם בָּתִּים. דְּהִנֵּה יִרְאַת בָּשָׂר וָדָם כְּשֶׁאָדָם מִתְיָירֵא מִפְּנֵי אָדָם אֵין בּוֹ יִישּׁוּב הַדַּעַת, כִּי יִרְאָה הוּא הֵיפֶךְ מִזֶּה, אַךְ יִרְאַת הַש"י יֵשׁ בָּהּ נַיְיחָא. וְעַל זֶה מוֹרֶה "וַיַּעַשׂ לָהֶם בָּתִּים" כִּי בַּיִת מוֹרֶה עַל יִישּׁוּב הַדַּעַת, וּמִמֵּילָא כַּאֲשֶׁר הָיָה לָהֶם יִישּׁוּב הַדַּעַת מֵחֲמַת יִרְאַת אֱלֹקִים לֹא הָיָה לָהֶם שׁוּם פַּחַד מִגְּזֵירַת פַּרְעֹה, וְזֶהוּ "וַיַּעַשׂ לָהֶם בָּתִּים", וְזֶה פֵּירוּשׁ הַפָּסוּק (בראשית מ"ט,י"ג) "זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן וְהוּא לְחוֹף אֳנִיּוֹת", יָם מוֹרֶה עַל יִרְאָה וָאֳנִיָּה מוֹרֶה עַל יִישּׁוּב הַדַּעַת, וְהוּא שֶׁבְּיִרְאָתוֹ נִמְצָא יִישּׁוּב הַדַּעַת, כְּמוֹ שֶׁאָמְרוּ בַּגְּמָרָא (בבא מציעא ט':) "סְפִינָה מֵינָח נָיְיחָא".
1“And these are the names … And it was, because the midwives feared God, that He made them houses.” (Shemot, 1:1,21)It is the nature of human fear that when one experiences it he has no peace of mind, for fear is the opposite of peace of mind. However, with the fear of God, one experiences confidence and comfort. “And He made them houses,” teaches of this, for “houses” teaches of an organized, settled mind; and then it follows that when they had a settled mind from the fear of E-lohim they had no fear from the decree of Pharaoh. This is “and He made them houses.” This is the explanation of the verse (Bereshit, 49:13), “Zevulun shall dwell on the ocean shore, and he shall be a shore for ships,” for “ocean” teaches of fear and “ship” teaches of a settled mind. As it is said in the Gemara (Bava Metsia, 9b), “a ship is at rest.”
בוַיֹּאמֶר מֹשֶׁה מִי אָנֹכִי כִּי אֵלֵךְ וְכוּ' וְכִי אוֹצִיא וְכוּ'. הַיְינוּ שֶׁהָיָה שׁוֹאֵל שְׁנֵי דְּבָרִים, "מִי אָנֹכִי" הַיְינוּ שֶׁהָיָה מְבַקֵּשׁ מֵהַש"י שֶׁיָּאִיר לוֹ מִפְּנֵי מָה הוּא הַנִּבְחָר לִגְאוֹל יוֹתֵר מִכָּל יִשְׂרָאֵל. "וְכִי אוֹצִיא" הַיְינוּ אֱמֶת כִּי יַעַבְדוּ אוֹתָם בְּפָרֶךְ וְהָרָאוּי שֶׁיִּגָּאֲלוּ, רַק אַף עַל פִּי כֵן מַה יִּהְיֶה כְּשֶׁאוֹצִיאֵם הֲלֹא זֹאת בֶּטַח אֵין כַּוָּנַת הַש"י שֶׁיּוּטַב לָהֶם רַק בָּעוֹלָם הַזֶּה, וְעַל זֶה הֱשִׁיבוֹ הַש"י, עַל הַשְּׁאֵלָה "מִי אָנֹכִי" הֵשִׁיב לוֹ "כִּי אֶהְיֶה עִמָּךְ", הַיְינוּ מֵחֲמַת שֶׁיְּדַעְתִּיךָ כִּי אֵינְךָ נוֹטֶה לְשׁוּם דָּבָר מִצִּדְּךָ, רַק לְמַה שֶּׁאֲנִי שׁוֹלֵחַ לְךָ, כִּי שֵׁם מֹשֶׁה מוֹרֶה עַל זֶה כִּי מִן הַמַּיִם מְשִׁיתִיהוּ הַיְינוּ שֶׁנִּפְשַׁט מִכָּל חֶמְדָּה וַהֲנָאוֹת עַצְמוֹ וְלֹא נִמְצָא בּוֹ שׁוּם גַּאֲוָה מִמַּה שֶּׁהַשְּׁכִינָה מְדַבֶּרֶת עִמּוֹ. וְעַל שְׁאֵלַת "וְכִי אוֹצִיא" שֶׁשָּׁאַל, הֲלֹא אֵין כַּוָּנַת הַש"י לַהֲנָאַת עוֹלָם הַזֶּה, הֵשִׁיב לוֹ "בְּהוֹצִיאֲךָ וְכוּ' תַּעַבְדוּן אֶת הָאֱלֹקִים" וְכוּ', הַיְינוּ שֶׁאַכְנִיס אֶתְכֶם תַּחַת עוּלִּי עוֹל תּוֹרָה וְיִהְיֶה לִי עֵסֶק עִמָּכֶם בִּדְבָרִים הַחַיִּים וְקַיָּמִים לְעוֹלְמֵי עַד, וְזֶהוּ שֶׁאָמַר לוֹ "וְזֶה לְּךָ הָאוֹת כִּי אָנֹכִי שְׁלַחְתִּיךָ" וְלֹא אָמַר לוֹ כִּי אֲנִי, כִּי אוֹת כ' מוֹרָה עַל דָּבָר הַקַּיָּם לְעוֹלְמֵי עַד, כַּיָּדוּעַ.
2“And Moshe said, who am I that I should go to Pharaoh, and that I should bring forth the children of Israel?” (Shemot, 3:11)He asked two questions. One, “who am I”; in other words, he asked God to shine into him what made him more fit to be the redeemer more than anyone else in Israel. Two, “that I should bring out”; meaning, it is true that they are being subjugated to harsh slavery and they deserve to be redeemed, but nevertheless, what will be with them when they are brought out? That is, surely the intention of God is not just to improve their life in this world.1, “this world is just a corridor,” and what will become of their more primary existence in the world to come? Do you even need me for their spiritual well-being in the hereafter? Concerning this God answered him, to the question, “who am I?” He answered him, “for I will be with you,” saying that it is because I know that you do not turn to anything from your own accord, but only from what I send to you. The very name Moshe teaches of this, “for from the water was he drawn [meshitihu],” meaning that all the desires and personal interests were “drawn” out of him,2 and he felt no arrogance in that the Divine presence spoke directly to him.3 to find how this was their true nature. Concerning the question, “that I should bring out,” the intention of God is surely not for benefit in this world. This being so, He answered him, “when I shall bring you out … You shall serve E-lohim … ” meaning that I shall place you under the yokes of servitude to the Torah, and My dealings with you shall concern things that live and endure for all of eternity. On this He said, “and this shall be your sign, that I [Anochi] sent you,” and He did not formulate it by saying, “that I [Ani] sent you,” for the additional letter, Caf in Anochi, teaches of something that lasts for all eternity.4 stands for Ceter, the Divine crown,” which in a general sense surrounds and is higher than all the other sefirot, as a crown is above and surrounding the head. It is so supernal in nature that it is not even counted among the ten sefirot, which rather start with Chochma (see Eyts Haiim, Sha’ar 23, Chapter 5). Also, there is a basic principle that the highest level of each world, Ceter, is actually the same as the lowest level, Malchut, of the world above it; therefore being the chain that connects everything to the Highest, connecting the finite with the infinite—the blessed Ayn Sof.
גלֵךְ וְאָסַפְתָּ וְכוּ' וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא יַאֲמִינוּ לִי. אַף שֶׁבָּטַח מֹשֶׁה כִּי יַאֲמִינוּ, מֵאַחַר שֶׁהַש"י שְׁלָחוֹ וּבְוַודַּאי יַצְלִיחַ, אַךְ אָמַר כִּי לֹא יֵאוֹת לַשָּׁלִיחַ הַנִּשְׁלָח מֵהַש"י שֶׁלֹּא יִהְיֶה בְּיָדוֹ כֹּחַ לְהַכְרִיחָם לִשְׁמוֹעַ אֵלָיו וְלֹא שֶׁיָּבֹא אֲלֵיהֶם בְּבַקָּשָׁה. "וַיֹּאמֶר מַזֶּה בְּיָדֶךָ וַיֹּאמֶר מַטֶּה וַיֹּאמֶר הַשְׁלִיכֵהוּ אַרְצָה וַיְהִי לְנָחָשׁ". כִּי מַטֶּה רוֹמֵז עַל שׁוֹרֶשׁ הַחַיִּים כִּדְאִיתָא בַּגְּמָ' (פסחים ס"ח.) עֲתִידִים צַדִּיקִים שֶׁיְּחַיּוּ מֵתִים, שֶׁנֶּאֱמַר "וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ". "הַשְׁלִיכֵהוּ אַרְצָה וַיְהִי לְנָחָשׁ", הַיְינוּ שֶׁהֶרְאָה לוֹ שֶׁלֹּא יָצְאוּ הַדְּבָרִים הַלָּלוּ מִשּׁוֹרֶשׁ הַחַיִּים רַק הוּא גָּוֶון הַנִּרְאֶה לַחַיִּים וּבַשּׁוֹרֶשׁ אֵין בּוֹ מַמָּשׁ, כִּי ע"ז רוֹמֵז נָחָשׁ, כִּי הָיָה לְךָ לְהָבִין הֲלֹא בִּידֵי לִבּוֹת בְּנֵי אָדָם לְהַטּוֹתָם כְּפִי רְצוֹנִי, אִם שָׁלַחְתִּי אוֹתְךָ הָיָה לְךָ לְהַאֲמִין כִּי אֶשְׁלַח בְּלִבָּם שֶׁיּוּכְרְחוּ לִשְׁמוֹעַ לְךָ. "וַיָּנָס מֹשֶׁה מִפָּנָיו", הַיְינוּ שֶׁהֵבִין טָעוּתוֹ. "וַיֹּאמֶר לוֹ שְׁלַח יָדְךָ וֶאֱחוֹז בִּזְנָבוֹ", הַיְינוּ שֶׁתְּעַיֵּין בְּזֶה הַדָּבָר עַצְמוֹ אֵיךְ בָּא בְּלִבְּךָ זֶה הָרַעְיוֹן לַחְשׁוֹב כִּי לֹא יַאֲמִינוּ לְךָ, הֲלֹא זֶה עַצְמוֹ ג"כ אֵינוֹ רַק בִּרְצוֹן הַש"י, וְכָאן הֶרְאָה לוֹ שֶׁנִּמְצָא מָקוֹם לִדְבָרָיו כִּי כֵן עָלָה בְּמַחְשָׁבָה שֶׁאֵיזֶה פְּעָמִים יִכָּשְׁלוּ שֶׁלֹּא יַאֲמִינוּ לוֹ הַיְינוּ בְּמַחְלוֹקֶת קֹרַח. וְהַשְּׁלֹשָׁה מוֹפְתִים רוֹמְזִים עַל שְׁלֹשָׁה מִכְשׁוֹלִים שֶׁהָיָה לָהֶם לְיִשְׂרָאֵל, מוֹפֵת הַמַּטֶּה הָיָה נֶגֶד שֶׁהֵלִינוּ בְּפָרָשַׁת חֻקַּת (במדבר כ"א,ה') "וַיְדַבֵּר הָעָם בֵּאלֹקִים וּבְמֹשֶׁה וְכוּ'. וְנַפְשֵׁנוּ קָצָה וְכוּ'. וַיְשַׁלַּח ה' בָּעָם אֵת הַנְּחָשִׁים" וְכוּ'. וְעַל זֶה הָיָה תִּיקֻּן "וְהָיָה כָּל הַנָּשׁוּךְ וְהִבִּיט אֶל נְחַשׁ הַנְּחוֹשֶׁת וָחָי", וּלְפִיכָךְ גַּם כָּאן חָזַר הַנָּחָשׁ לְמַטֶּה. וְנֶגֶד הַמּוֹפֵת הַשֵּׁנִי "הָבֵא נָא יָדְךָ" וְכוּ', הָיָה נֶגֶד שֶׁדִּבְּרוּ מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה, וְגַם ע"ז הָיָה תִּיקֻּן וּלְפִיכָךְ גַּם זֶה חָזַר. וְהַמּוֹפֵת הַשְּׁלִישִׁי "וְלָקַחְתָּ מִמֵּימֵי הַיְאוֹר וְהָיָה לְדָם" וְכוּ', זֶה הָיָה נֶגֶד מֵי מְרִיבָה שֶׁנִּרְאֶה לָעַיִן כִּי לֹא נִתְקַן, וְע"ז גַּם כָּאן לֹא מָצִינוּ שֶׁיַּחְזוֹר הַדָּם לְמַיִם.
3“Go then and gather the elders of Israel … but behold, they will not believe me ….” (Shemot, 3:16–4:1)Moshe actually trusted that they would believe him, for if God sent him surely he would succeed. Yet still, he said that it is not befitting that the messenger sent from God should not possess the power to sway their hearts into listening to him, yet should rather have to plead with them. “And God said to him, what is that in your hand? And he said, a staff. And He said, cast it to the ground, and he cast it to the ground, and it became a snake …” (Shemot, 4:2–3). “Staff” hints at the source of life, as it is written in the Gemara (Pesachim, 68a), “In the future the Tsaddikim shall raise the dead, as it is written, each man, his staff in his hand.” “And he cast it to the ground, and it became a snake,” meaning that He showed him that these things did not come out of the source of life, but were rather a surface appearance that seemed like life. At the source they are nothing, for “snake” hints at this. You must understand, are not the hearts of Israel in My hands, to coerce them to My will? And if I sent you, then you must believe that I will also send into their hearts the inclination to adhere to you. “And Moshe fled from its presence” means that he understood his mistake. “And He said, put forth your hand and grasp it at its tail,” meaning, investigate deeply into this very matter, how it occurred to you that they might not believe you, for is this not in itself also God’s will? In this He showed him that there was a reason for his insecurities, for it entered his mind that there would be times when they would fail to believe in Moshe, as in Korach’s controversy. These three wonders hint at the three failures that were to come about in Israel.The staff corresponds to the complaints murmured in Parshat Chukat (Bamidbar, 21:5), “and the people spoke against God and against Moshe … our soul despises this cheap bread … and God sent snakes among the people.” This was fixed with “and all who are bitten shall glance at the brass serpent, and live.” Since this matter had been fixed, here too the snake turned back into a staff. The second wonder, “place your hand on your chest [and it became leprous],” corresponds to Miriam and Aaron speaking against Moshe, and since this matter had also been fixed with the healing of Miriam’s leprosy, Moshe’s leprosy was also healed. The third wonder, “take some water from the Nile, and it became blood,” corresponds to the “waters of strife [When the people complained for water, so Moshe lost control and hit the rock].” Since this was never fixed as Moshe could not enter the land, therefore we do not find that the blood was turned back into water.
דוַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹקִים וַיִּשַּׁק לוֹ. בַּמִּדְרָשׁ (בראשית רבה פרשה ח',ה') "חֶסֶד וֶאֱמֶת נִפְגָּשׁוּ צֶדֶק וְשָׁלוֹם נָשָׁקוּ", חֶסֶד זֶה אַהֲרֹן וֶאֱמֶת זֶה מֹשֶׁה, צֶדֶק זֶה מֹשֶׁה וְשָׁלוֹם זֶה אַהֲרֹן. וְהִנֵּה אִיתָא בַּמִּדְרָשׁ (תנחומא שמות כ״ח:א׳) בִּבְרִיאַת הָעוֹלָם שָׁאַל הַקָּדוֹשׁ בָּרוּךְ הוּא לְחֶסֶד וְאָמַר יִבָּרֵא שֶׁהָעוֹלָם מָלֵא חֲסָדִים, אֱמֶת אוֹמֵר לֹא יִבָּרֵא שֶׁהָעוֹלָם מָלֵא שְׁקָרִים, צֶדֶק אוֹמֵר יִבָּרֵא שֶׁהָעוֹלָם מָלֵא צְדָקוֹת, שָׁלוֹם אוֹמֵר אַל יִבָּרֵא שֶׁהָעוֹלָם מָלֵא קְטָטוֹת. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא הִשְׁלִיךְ אֱמֶת אַרְצָה וּבָרָא אֶת הָעוֹלָם וכו'. וְהַקֻּשְׁיָא מְפֻרְסֶמֶת מֶה עָשָׂה עִם שָׁלוֹם, הֲלֹא לֹא מָצִינוּ שֶׁהִשְׁלִיךְ גַּם אֶת שָׁלוֹם אַרְצָה, וְגַם כִּי מֹשֶׁה הָיָה אֱמֶת וְצֶדֶק אֵיךְ מִצַּד אֶחָד אוֹמֵר יִבָּרֵא וּמִצַּד הַשֵּׁנִי אָמַר אַל יִבָּרֵא. וְהָעִנְיָן בָּזֶה, אֱמֶת אוֹמֵר אַל יִבָּרֵא וְגַם מֹשֶׁה שֶׁהָיָה מִדָּתוֹ אֱמֶת מְאֹד הִרְעִים בְּנַפְשׁוֹ מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה, וְאֵיךְ יוּכַל פַּרְעֹה לַעֲבֹד עִם יִשְׂרָאֵל וְיִשְׂרָאֵל יִהְיוּ נִכְנָעִים מִפָּנָיו הֲלֹא הוּא בְּשֶׁקֶר כִּי בֶּאֱמֶת פַּרְעֹה הוּא רָשָׁע גָּמוּר, וְזֹאת הִרְעִים בְּלֵב מֹשֶׁה. וְאַהֲרֹן אָחִיו הָיָה מִדָּתוֹ מִדַּת חֶסֶד וְהוּא לִמֵּד תָּמִיד דַּעַת לִסְבֹּל הַכֹּל וּלְקַבֵּל בְּאַהֲבָה בְּלִי שׁוּם טַעֲנָה נֶגֶד הַש"י. וְזֶה בֵּאֵר (תנחומא שמות י׳:י״א) "מִי שָׂם פֶּה לָאָדָם" אָמַר רַבִּי יוֹחָנָן מִי נָתַן עֵצָה לִבְרֹחַ מִפְּנֵי פַּרְעֹה, הַיְנוּ שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה מִי שָׁלַח בְּלִבְּךָ לִבְרֹחַ, הֲלֹא זֹאת הִיא מִדּוֹת אַהֲרֹן וְהִיא נֶגֶד מִדָּתְךָ, כִּי מִדָּתְךָ הִיא אֱמֶת וּלְפִי מִדָּתְךָ לֹא צָרַכְתָּ לִבְרֹחַ מִפְּנֵי פַּרְעֹה הָרָשָׁע, רַק אֲנִי לִמַּדְתִּי אוֹתְךָ אָז מִדַּת סַבְלָנוּת, וְהִנֵּה מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם אַחֲרֵי שֶׁבָּרַח מִפְּנֵי פַּרְעֹה לָמַד דַּעַת לִהְיוֹת סַבְלָן, וְזֶה הָעִנְיָן שֶׁנִּרְאָה אֵלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא בַּסְּנֶה לְלַמְּדוֹ זֹאת הַמִּדָּה וְהֶרְאָה לוֹ שֶׁהוּא שׁוֹכֵן בַּסְּנֶה הַיְנוּ סַבְלָן גָּדוֹל כִּי "עִמּוֹ אָנֹכִי בְצָרָה" וְהוּא סַבְלָן נֶגֶד פַּרְעֹה. וְזֶה הָעִנְיָן שֶׁבֵּרַךְ מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם אֶת יוֹסֵף (דברים ל"ג,ט"ז) "וּרְצוֹן שֹׁכְנִי סְנֶה", כִּי מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם הָיָה רוֹצֶה לְהַכְנִיס מִדּוֹת סַבְלָנוּת לְתוֹךְ מִדָּתוֹ שֶׁל יוֹסֵף הַצַּדִּיק, כְּדֵי שֶׁיִּהְיֶה מָלֵא רָצוֹן עַל יִשְׂרָאֵל שֶׁלֹּא יִהְיֶה לוֹ שׁוּם תַּרְעוֹמוֹת עַל נֶפֶשׁ מִיִּשְׂרָאֵל, כִּי מִשֵּׁבֶט הַזֶּה מִתְעוֹרֵר דִּין עַל יִשְׂרָאֵל בְּעֵת שֶׁנּוֹטִים מֵרְצוֹן הַש"י. כְּמוֹ שֶׁמָּצִינוּ שֶׁהַנָּבִיא הִזְהִיר אֶת יִשְׂרָאֵל אָמַר לָהֶם (עמוס ה',ו') "פֶּן יִצְלַח כָּאֵשׁ בֵּית יוֹסֵף" וְהַיְנוּ שֶׁמִּדָּתוֹ לֹא תִכְעֹס וְיִהְיֶה בְּרָצוֹן עַל יִשְׂרָאֵל, עַל כֵּן אָמַר "וּרְצוֹן שֹׁכְנִי סְנֶה", הַיְנוּ שֶׁהַש"י יְלַמֵּד אוֹתְךָ מִדּוֹת סַבְלָנוּת כְּמוֹ שֶׁלִּמֵּד אוֹתִי בַּסְּנֶה. וְכַאֲשֶׁר נִשְׁתַּוָּה בְּלֵב מֹשֶׁה זֹאת הַמִּדָּה, נַעֲשָׂה שָׁלוֹם לִגְאֹל אֶת יִשְׂרָאֵל, וְזֶה פֵּרוּשׁ "חֶסֶד וֶאֱמֶת נִפְגָּשׁוּ", פְּגִישָׁה הַיְנוּ שֶׁהָיוּ מִתְנַגְּדִים זֶה לָזֶה, כִּי אַהֲרֹן הָיָה מִדּוֹת חֶסֶד וְאָמַר יִבָּרֵא וּמֹשֶׁה הָיָה מִדּוֹת אֱמֶת וְאָמַר אַל יִבָּרֵא, וְהִנֵּה כַּאֲשֶׁר הֻצְרַךְ מֹשֶׁה לָנוּס מִפַּרְעֹה אָז נִקְרָא (דניאל ח',י"ב) "וְתַשְׁלֵךְ אֱמֶת אַרְצָה", וְאָז נִשְׁתַּוָּה מִדַּת הָאֱמֶת לְחֶסֶד וְנַעֲשָׂה מִמִּדּוֹת אֱמֶת צֶדֶק הַיְנוּ כְּאַהֲרֹן וְאָמַר גַּם כֵּן יִבָּרֵא, וְאָז כְּשֶׁנִּשְׁתַּווּ, אָז "צֶדֶק וְשָׁלוֹם נָשָׁקוּ", הַיְנוּ כִּי אָז גַּם שָׁלוֹם אָמַר יִבָּרֵא, כִּי מַה שֶּׁשָּׁלוֹם אָמַר תְּחִלָּה אַל יִבָּרֵא [שֶׁלֹּא] הָיָה רוֹצֶה לִהְיוֹת בְּמַחְלֹקֶת נֶגֶד מִדּוֹת הָאֱמֶת, כִּי מִדָּתוֹ הוּא שָׁלוֹם, אֲבָל עַתָּה שֶׁנַּעֲשָׂה מֵאֱמֶת צֶדֶק וְאוֹמֵר יִבָּרֵא אָז לֹא הָיָה שָׁלוֹם אוֹמֵר אַל יִבָּרֵא, וְאָז "צֶדֶק וְשָׁלוֹם נָשָׁקוּ" אִתְדַּבְּקוּתָא רוּחָא בְּרוּחָא.
4“And he went, and they met at the mountain of E-lohim, and he kissed him.” (Shemot, 4:27)In the Midrash (Bereshit Rabba, 8:5), “Loving-kindness [Hesed] and Truth have met, Righteousness [Tsedek] and Peace kissed (Tehilim, 85:11). Hesed is Aaron, Truth is Moshe, Tsedek is Moshe, Peace is Aharon.” It is also written in the Midrash (Tanchuma Shemot, 28), “With the creation of the world, the Holy One, blessed be He, asked the opinion of Hesed. Hesed said, create it, for the world is filled with Loving-kindness. Truth said, do not create it, for the world is filled with lies. Tsedek said, create it, for the world is filled with righteousness. Peace said do not create it, for the world is filled with quarrels. What did he do? The Holy One, blessed be He, threw Truth down to the earth and created the world.” The famous dilemma is: What did He do with Peace? Didn’t He also throw peace down to the earth? Also, if Moshe was Truth and Tsedek, then on one side he said, create it, and on the other side he said, do not create it. The matter is, “Truth says do not create it,” and also Moshe whose attribute was Truth was greatly disturbed in his soul that the way of evil ones would succeed, and that Pharaoh could enslave the people of Israel. For is it not complete falsehood? Pharaoh was completely evil. This disturbed Moshe greatly.The attribute of his brother Aharon was Hesed (Loving-kindness), and he learned always to have a mind that suffers and endured all, to accept all with love without accusations against God. This is as the Midrash explains (Tanchuma Shemot, 10), “Who gave man a mouth [as God answered Moshe]? Rabbi Yochanan said, who gave the advice to flee from Pharaoh?” Meaning that the Holy One, blessed be He, said to Moshe, “who sent it into your heart to flee? Isn’t that the attribute of Aharon, which is contrary to your nature? And your attribute is that of Truth, and according to your attribute there is no reason to flee from the evil Pharaoh, yet I taught you the attribute of patience.” After Moshe Rabeynu fled from before Pharaoh he learned how to be patient.This is the very reason why the Holy One, blessed be He, appeared before him in the burning bush. It was in order to teach him this attribute, and He showed him that He dwelled in the bush.5 There he learned how to be immensely patient, “for I am with him in times of trouble” (Tehilim, 91:15), remaining patient before Pharaoh. For this reason Moshe Rabeynu blessed Yosef (Devarim, 33:16) with “the will of He who dwelled in the bush.”Here Moshe Rabeynu wanted to include the attribute of patience into the attribute of Yosef the Tsaddik, so he would be filled with good will towards Israel without any grudges against any soul in Israel. In the tribe of Yosef severe judgments arise against Israel at times when they turn away from God’s will. Thus we find the Prophet warning Israel and saying to them (Amos, 5:6), “Lest the house of Yosef break forth like a fire,” meaning not to be easy to anger and to act with good will towards Israel.Therefore he said to him, “the will of He who dwelled in the bush,” meaning that God will teach you the attribute of patience as He taught me with the bush. Then when this attribute settled into the heart of Moshe, it created the peace necessary for Israel’s redemption. This is the meaning of “Hesed and Truth have met,” “meeting” meaning that they opposed one another; for Aharon’s attribute was Hesed, and he said, create it, while Moshe was Truth, and he said, do not create it. So when it was necessary for Moshe to flee from Pharaoh he was called (Daniel, 8:12), “and Truth was sent earthward.” This means that the attribute of Truth reached an equilibrium with Hesed, and the attribute of Truth was made into Tsedek (righteousness), meaning like Aharon, so then he also said “create it.” When they reached this equilibrium, then “Tsedek and Peace have kissed,” for then truth also said “create it.” For when Peace initially said “do not create it,” it didn't want to be in opposition to the attribute of Truth, for Aharon’s attribute is Peace. But now that Truth was made into Tsedek and said “create it,” then Peace would not say “do not create it.” In this, “Tsedek and Peace have kissed,” through the “cleaving of soul to soul.”
הוַיֹּאמַר לָמָה הֲרֵעוֹתָ. הִנֵּה לְפִי הָרְאוּת, הוּא פֶּלֶא אֵיךְ יָצָא מִפִּי מֹשֶׁה דָּבָר כָּזֶה נֶגֶד הַש"י אַךְ בֶּאֱמֶת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם הָיָה אוֹהֵב יִשְׂרָאֵל וְכַאֲשֶׁר שָׁמַע מִפִּי הַגְּבוּרָה, כִּי יִצְטָרְכוּ לִהְיוֹת עוֹד בְּמִצְרַיִם עַד אַחַר הַמַּכּוֹת שֶׁיַּעַבְרוּ עַל מִצְרַיִם, אָז שָׁאַל הֲלֹא בְּיָדְךָ בְּרֶגַע אֶחָד לִפְדּוֹת אֶת יִשְׂרָאֵל, וְלָמָּה יִהְיוּ בְּמִצְרַיִם י"ב חוֹדֶשׁ לִרְאוֹת הַמַּכּוֹת שֶׁיִּפְחֲדוּ מִפְּנֵיהֶם כְּמוֹ שֶׁכָּתוּב (דברים כ"ח,ס') "אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם", כִּי בֶּאֱמֶת יָרְאוּ גַּם יִשְׂרָאֵל מֵהַמַּכּוֹת, וְלָכֵן שָׁאַל זֹאת מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, וְהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כִּי גַּם בָּזֶה יֵשׁ צוֹרֶךְ לְיִשְׂרָאֵל, כִּי בֶּאֱמֶת הָיָה לָהֶם לְיִשְׂרָאֵל אֵיזֶה שַׁיָּכוּת עִם מִצְרַיִם כְּמוֹ שֶׁכָּתוּב (דברים ד',ל"ד) "לָקַחַת לוֹ גוֹי מִקֶּרֶב גּוֹי". הַיְינוּ כְּעוּבָּר הַנִּשְׁמָט מִבֶּטֶן אִמּוֹ שֶׁיֵּשׁ לוֹ שַׁיָּכוּת עִם אִמּוֹ, וְלָכֵן הֻצְרְכוּ גַּם הֵם לְהִתְבָּרֵר וְלִפְחוֹד מֵהֶם וְזֶה הַפַּחַד הָיָה מְזַכֵּךְ אֶת לִבָּם כְּמוֹ שֶׁמָּצִינוּ בַּגְּמָרָא (ברכות נ"ט.) "לֹא נִבְרְאוּ רְעָמִים אֶלָּא כְּדֵי לִפְשׁוֹט עַקְמִימוּת שֶׁבַּלֵּב". וְזֶה בֵּאוּר הַפָּסוּק בְּשִׁיר שֶׁל פְּגָעִים (תהלים צ"א,ח') "רַק בְּעֵינֶיךָ תַבִּיט וְשִׁלֻּמַת רְשָׁעִים תִּרְאֶה". הַיְינוּ שֶׁאַתָּה מוּצְרָךְ לִרְאוֹת שֶׁעַל יְדֵי זֶה הַפַּחַד יִתְבָּרֵר עַקְמִימוּת לִבְּךָ לְטוֹב.
5“(Moshe to God) Why have you done evil towards the people ….” (Shemot, 5:22)At first glance, it is a wonder that such a word against God could come out of the mouth of Moshe. But truly, Moshe Rabeynu was a great lover of Israel, so when he heard from the mouth of the Almighty that they would need to remain in Egypt until all the plagues had passed through Egypt, he then asked, “is it not in Your power to redeem the people in an instant? Why then must they be in Egypt for the twelve months, to see the plagues and be terrified by them?” As it is written (Devarim, 28:60), “the diseases of Egypt which you were afraid of,” for truly Israel also feared the plagues. So therefore he asked this of the Holy One, blessed be He, and God showed him that even this was necessary for Israel. Truly Israel had a connection to the Egyptians, as it is written (Devarim, 4:34), “You took a nation from the midst of a nation,” meaning, as a newborn falling forth from the womb of his mother also has a connection to the mother. Therefore they also needed refinement and to fear the plagues, for the fear itself refined their hearts, as we find in the Gemara (Berachot, 59a), “Thunder was created only to remove the crookedness from the heart.” This is the meaning of the verse in the chapter of Tehilim against evil spirits (Tehilim, 91:8), “you will only see with your eyes, and you will see the recompense of the evil ones.” In other words, you need to see that by means of this fear the crookedness of the heart will be refined into good.