Vol 11.02 - Shmot 2 Spanish French Audio Video
"please send the one You usually send." - send Moshiach who is destined to redeem (Midrash Lekach Tov 4:13). The Redemption through Moshe and the Redemption through Moshiach (5733 Vol 11 XI Pg. 8)
1. On the verse (Ex. 4:13): "please send the one You usually send.”The Midrash states:
“(Moshe) said to Him, Master of the World please send the one You usually send – send Moshiach who is destined to be (their) redeemer”
Yet Moshe’s request was not accepted, for G-d’s will was that specifically Moshe be the messenger to take Bnei Yisroel out of Mitzrayim.
From the words of the Midrash it is understood that there is a special connection between Moshe and Moshiach, because of which Moshe requested that the mission (of redeeming Bnei Yisroel from Mitzrayim) that was placed upon him be handed over to “the hand of Moshiach “; But notwithstanding this, the Geulah of Yetzias Mitzrayim had to specifically be through Moshe. And the aspect of Moshiach is specifically for the Geulah of Yisroel for the last Galut.
The nature of this relationship between Moshe and Moshiach,
(because of which there is a commonality in their roles (tafkidim)); namely to redeem Bnei Yisroel from Galut),
Is understood according to the statement of the Sages:
“Moshe is the first redeemer and the last redeemer” (Moshe hu goel rishon hu goel acharon).
The explanation of this is not that Moshe himself will bodily be the “final redeemer“ - because Moshe is from the tribe of Levi, and Moshiach will “Arise . . from the house of David”– from the tribe of Yehudah.
But rather the explanation is that Moshe who is the “first redeemer” will be the one who, through him and by his power, will enable Moshiach to be the “Final redeemer “.
The explanation is:
Torah is the first (and primary) quality of Melech Moshiach i.e. to be “a Torah scholar/hoga B'Torah)”. In other words the power to be the redeemer of Yisroel is through the Torah, which is “Torat Moshe”. Similarly the power of Yisroel to bring the Future Redemption through their Avodah is through Torah (as will be explained).
The inner connection between Moshe and Moshiach is alluded to also, in that the coming of Moshiach is called “Shiloh comes”(yavo shilo) – for “yavo shilo” is the gematria (numerical value) of Moshiach and “shilo” is the gematria of Moshe.
· For “yavo shilo” represents the revelation of Moshiach and his actual coming.. – (which is why the numerical value) is Moshiach.
· Whereas “shilo ”is the numerical value of Moshe for it represents (that which existed before the “yavo” (will come), the power (koach) to enable Moshiach to come which is the aspect of Moshe.
The sicha of the Rebbe Rayatz is known (where he states) that the gematria “yavo (shilo)” (10+2+1) is Echad/One (13) and Moshe with the addition of “echad” equals “Moshiach”(Moshe/345 + echad/13 = Moshiach/358)
Thus, the actual coming of Moshiach (“Yavo”) will be through the Avodah of “Echad” and the power to evoke this Avodah was given to us from Moshe. Therefore “Moshe”( representing the bestowal of power for this Avodah) combined with “Echad”(the actual Avodah) is the gematria of “Moshiach”.
2. The explanation in this is:
The Sages state: “The world was created in its fullness”. In other words, when the world was created, all its aspects were complete. But through the sin of the Tree of Knowledge, where the “Serpent came onto Chava, he infected her with spiritual filth (zuhama)” (hitel bah zuhama), and “the man” (and the world) descended from his completeness and quality – until the time of Matan Torah. For then Bnei Yisroel ascended from their falling.
For when “Yisroel stood on Har Sinai, their spiritual filth (zuhama) ceased”. (paska zuhamatan). Yet through the sin of the Calf, their zuhama returned – and it still exists in the world until the Future Geulah where the prophecy of “And I will remove the spirit of impurity from the earth” will be fulfilled. For then the zuhama will be completely nullified, and the world will be refined, polished and elevated with a complete refining, polishing and elevation.
It is known that “descent is for the sake of ascent” (yerida l’tzoreich Aliyah). In other words, the whole purpose of the descent from the previous level was for the sake of ascent that (subsequently) comes through it. It is therefore understood that the ascent (that comes) after the descent has a higher quality over the original quality (that existed before the descent). Thus it is understood that the level of quality attained at Matan Torah, which came after the descent through the sin of the Tree of Knowledge, has an advantage over the level of quality that existed before the sin of the Tree of Knowledge. And certainly, how much more so, will be the advantage of the quality of the Future ascent be (which occurs after the sin of the Calf), over the quality attained at Matan Torah (before the sin of the Calf).
And the advantage of this ascent (after the descent, compared to the previous quality) – will be with greater strength – both in terms of G-d’s effluence of from above to below, as well as the ascent of Bnei Yisroel (and the world) from below to above.
This is similar to what we find concerning the ascent of Matan Torah:
For even though, the power to keep Torah and Mitzvot, was given even before Matan Torah, as Rambam states:
"Six precepts were commanded to Adam etc. The prohibition against eating flesh from a living animal was added for Noah etc. When Abraham arose, in addition to these, he was commanded etc. Isaac (added) etc. Jacob added etc.”
And the Sages also state that the Patriarchs kept “the whole Torah in its entirety, even before it was given”,
Notwithstanding this, only at Matan Torah was the innovation,
(not just a great elevation and additional power to keep the Mitzvot themselves, but also)
of G-d’s choice of Bnei Yisroel (banu becharta) – that comes from His essence, above all illumination and revelation (that was revealed before Matan Torah).
The same applies to the quality of the level of Bnei Yisroel (and the world):
For even though, through the Sin of the Calf, the zuhama of Yisroel returned, nevertheless this zuhama was not like that which existed before Matan Torah. For since the refinement and the quality of the “ceasing the zuhama” at Matan Torah was of a higher level than the quality that existed before the sin of the Tree of Knowledge,
in other words, the act of cessation was more inward (pnimi) and pervasive,
therefore, even in the descent that came afterwards, the effect (of this cessation) is still recognizable.
3. The same applies to the aspect of the elevation in the Future Geulah – for then Moshiach will teach Torah to all Bnei Yisroel, the Torah of Moshiach (similar to the ascent through Matan Torah) – for even it will have an additional and great advantage over the ascent at Matan Torah. And it will affect the two aforementioned aspects: the revelation of G-dliness from above and the (elevation) of Bnei Yisroel (and the world).
It is explained in Tanya that even though the revelation of G-dliness that occurred at Matan Torah was perceived with physical sight, nevertheless it was just a “glimmer/m’ein” and approximation of the revelation that will be in the Future. It is therefore understood that the level of “And the revelation of the glory of G-d etc.”– which refers to the revelation of G-d that will be in the Future is much loftier than the revelation of G-dliness that occurred at Matan Torah.
The same is also regarding the level of Bnei Yisroel and the world. In the Future, the (verses): “And I will remove the spirit of impurity from the earth” and “May He destroy death forever”(Bila hamaves lanetzach) will be fulfilled.
(Not just as it was by Matan Torah where it was only the “cessation of zuhama”– yet there was still the possibility that it could return afterwards – (like it actually did return at the sin of the Calf). Because the refinement that was effected in the world was not due to the (effort of the) world itself, but rather because of the effluence and revelation of G-dliness from above. Therefore (after)”the (rams') horn is sounded”– when this revelation departed – there was still the possibility that the zuhama return. However in the Future, it will not return).
For the aspect of impurity and zuhama will be completely removed. In other words, the world itself due to its own efforts will be refined and polished, and therefore even the revelation (and elevation) that will come afterwards will permeate the world in a manner of “eternality/netzach”.
4. From that which (as it has been explained that) specifically after the descent comes an ascent which is much loftier, it is understood that the descent is just a necessary preparation for the ascent that succeeds it. In other words, the Avodah specifically in the area of the descent brings the (subsequent) ascent.
This is similar to the elevation of Matan Torah which came about through the preparation of the “deeds of the Patriarchs” and afterwards the refinement and polishing of the “iron crucible” (kur habarzel) in Mitzrayim which prepared Bnei Yisroel (and the world) to enable them to receive the revelation of Matan Torah.
The same is with us. Through the preparation of “our deeds and our Avodah during the entire time of Galut”, by refining and polishing the world until the worlds itself , of its own accord, becomes refined and ascends, as aforementioned – this will bring the ascent of the Future Geulah.
5. This aspect can be understood by prefacing the known question regarding the verse “Shema Yisroel etc. the L-rd is One/Echad”. For seemingly it would have been more fitting to state: “the L-rd is United/Yachid”. For the word “Echad” does not seemingly depict the true unity of G-d, for “Echad/one” is an enumeration implying that there is a second to it.
(which is why the it states “There is One but not two”. For the word “Echad/one by itself does not negate a second).
However, the word “Yachid/United” negates at the outset the aspect of a second.
The explanation of this, is that it states “One” for that very reason (hi Hanosenes).
The purpose and true unity of G-d is not recognized through negating all existence besides Him, at the outset (which is the level of “Yachid/ United”). But rather, specifically when there is the existence of a world, and yet, it is felt that the world it is not an independent entity - this expresses the true unity of G-d. And this is the aspect of the word “Echad/One”, for even where there is the existence of the world, it is unified/meyuchad with G-d, with the epitome of unity. And this is reflected in the three letters of the word Echad.
· The letter dalet (ד), whose numerical value is 4 corresponds to the four directions (the east, west, north, and south).
· The letter chet (ח). , whose numerical value is 8, corresponds to the seven firmaments above, and the earth (above and below).
· The letter alef (א) represents G-d, the "Master of the Universe” (Alufo shel olam).
Thus the explanation of the word Echad is that we need to draw and to reveal G-dliness (which is alluded to by the letter alef) into the world (which is alluded to by the letters Chet and Dalet) so that even the world (olam)
– which is a phrase denoting hiddenness and cloaking (he’elam) – while still being an entity with its properties –
Itself recognizes that its entire being is the "Master of the Universe”.
(Which is alluded to, by the placement of the letter alef of the word “Echad”, representing the “Alufo shel olam”– first - indicating that the letters chet and dalet (representing the existence of the world) are subservient and included within it (the alef).
6. However, how can the world, - whose aspect (as its name implies) is to conceal and hide G-dliness - be, seemingly, a receptacle to receive – and in a manner that through it will be revealed – the Master of the Universe?
Therefore, Torah and Mitzvot were given to Yisroel at Matan Torah, so that with them and through them, the world can become polished and refined and made an “abode for G-d in this world below”.
And this is why the power to polish and refine the world was given at Matan Torah. Not only was Torah and Mitzvot given, that through them, the world becomes an “abode for G-d in this world below”– but also the essence of the revelation of G-dliness at Matan Torah and the condition of the world at that time, gave the power for the polishing and refining of the world, subsequent to Matan Torah.
When the Torah was given, the world was completely nullified from its existence, due to the utter revelation from Above. In other words, this Bitul was also felt in the world, as the Sages state: “A bird did not chirp etc. but rather, the world was silent etc.”
And even though the world itself, in that current nature and being, was not fitting to receive the lofty revelation of light at Matan Torah, and it was just nullified from its nature and being etc. due to the revelation that came from Above (therefore it was just temporary , as aforementioned),
(Nevertheless) this bitul at the time of Matan Torah gave the power to enable the world to be polished and refined and to be elevated afterwards so much so that it could be a “receptacle and abode for G-d.
7. Accordingly, it is explained why “Moshe” with the addition of “Echad” has the gematria of “Moshiach”. For the aspect of Moshe (Matan Torah) is the giving of power for the Avodah of refining and polishing the world in a manner of “Echad/one”. And this Avodah, from the power of Moshe, will bring the Future Geulah which is the aspect of Moshiach.
According to this, the connection between Moshe and Moshiach is explained.
For the Future Geulah comes in actuality through Moshiach, but it is from the power of Moshe, because from him (Moshe) and through him, the ability to come close to and bring the revelation of Moshiach, was given.
On the other hand, the difference between them is understood:
For even though Moshe is the Redeemer of Yisroel, nevertheless the purpose of the servitude and Galut of Mitzrayim, and the redemption and deliverance of Yisroel – was Matan Torah. As it states: “When you bring the nation out of Egypt, you will serve G-d upon this mountain”. And the aspect of Matan Torah, which is the aspect of Moshe, was
(besides the primary aspect of G-d’s choosing Bnei Yisroel, as aforementioned),
to bestow the power for the Avodah of refining and polishing the world.
The aspect of Moshiach, however, is to complete the refining and polishing, and primarily the Avodah that comes afterwards, when the world has already been refined and polished etc.
8. Man is a microcosm of the world. And just as the world conducts itself (simply) according to the aforementioned order, so too is it with each person and in every day. For each day a person goes out to do his work and Avodah until the evening and afterwards (before sleep) says: “I entrust my soul to Your hand”. And the next morning he becomes a new creation and begins the Avodah anew.
The daytime Avodah begins with prayer and Torah - (going to) the “Beit Haknesset and from there to the Beit Hamedrash”. And at that time he receives the “power” to do his Avodah in the world.
· (Through prayer) his G-dly soul spreads throughout his body, and
· (Through Torah –
which is the antidote (tavlin) to the Yetzer Hara; and simply is the lesson (hora’ah) for all of his ways),
he is able to rule over his evil inclination and his portion of the world.
Afterwards, comes the actual Avodah in the dealings of the world, (through) a worldly occupation, as it states: “Hanheg Bahem Minhag Derech Eretz,”so much so that it is as Rambam states: “A wise person etc. must be recognizable by etc. his eating and drinking etc.” In other words, in all these aspects, it should be recognizable that he is a “wise person with eyes in his head” and that “he protects (mallet) the (small) city with his wisdom”, (accomplishing that the “Chad” (final two letters of Echad representing the individual) is batul to the “Alef ”(meaning) the “Alufo shel olam (Master of the world) through teaching Torah (a’alfecha Chochma – I will teach you wisdom representing Torah study).
And after the completion of the day’s Avodah, when one makes a true accounting (cheshbon tzedek) of his Avodah during the day, his mission to draw down the level of “Alef” (G-d) into all aspects of the world is further emphasized. For this is why he says: “I entrust my soul into Your hand, the G-d of truth/emet”. For the aspect of “emet” is similar to the level of “Echad”, as mentioned above. As it states: “and the truth of Hashem is eternal” (v’emes Hashem l’olam) and as it states in Talmud Yerushalmi: “The seal of G-d is truth”
For in the three letters of Emet, - Alef, Mem, Tav the:
· Alef is the first of the letters (Hebrew alphabet)
· Mem is the middle
· Tav is the last of the letters
corresponding to: 'I am the first and I am the last, and there is no G-d besides Me”.
In other words, in all aspects of the world, from one extreme to the other, the “G-d of truth” (Emet Hashem) - the “Master of the world” must be drawn down and revealed, and “from the truth of His being all beings exist” Therefore it says in the Sefarim (holy books) that if one removes the Alef from the word “Emet”, the remaining word is “Meit”– representing the opposite of life.
And just as, in general, the power to refine and polish the world, was given at Matan Torah. So too, with the specific Avodah of each person, through refining and polishing his portion in the world through his Avodah which is commanded on him in the Torah, (the level of Moshe) we will come to the general Geulah (Geulah Klallit), (the level of “Moshiach”), in our times.
m’Sichas Acharon shel Pesach, 5729
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