Hasidut untuk Keluaran 6:13

“And I will take you out… from under the burden (sivlot) of Egypt… " (Exodus 6:6). I heard from my father an explanation of “sivlot” (burden), that they were not able to bear, in any manner, the impurity of Egypt. And from that came the redemption afterwards. And it seems that it is from this that Moshe, our teacher, took them out, as he said “Behold the children of Israel did not listen to me” (Exodus 6:12). Because afterwards it is written “and I will redeem…” (Exodus 6:6), if so, before they heard and it was not properly disgusting to them, and they did not leave from under the burden, consequently how will Pharaoh listen, which happens afterwards? But really they had left the burden of Egypt, but the attribute of Moshe was on a higher level, for he was further separated from the land of Egypt, and so it is written “they did not listen to me…” (Exodus 6:12). And this was the idea of having Aharon join, that their clinging to Moshe would be through Aharon [and that is what is written “and He commanded them…” (Exodus 6:13)], as we said above. And afterwards it is written, “and you should know that I am Hashem your God who takes you out from under the burden of Egypt” (Exodus 6:7), that after the whole redemption, one must know that if not for the help of Hashem, we would still be under the burden of Egypt, which is an bad aspect, as we said above. And this is advice for all of Israel, that one should habituate himself to hate evil with the utmost hatred. Like the Sages said, a person should incite his good inclination against his evil inclination (Berachot 5a). And this is the beginning of the redemption, as we said above.

Exodus 6,13., “He commanded them to ‎the Children of Israel and to Pharaoh the King of ‎Egypt, etc.” The reason why Moses’ and Aaron’s ‎mission here is portrayed as a “dual” mission, i.e. to ‎the Children of Israel and to Pharaoh the King of Egypt, ‎is that there are two types of ‎צדיקים‎ righteous people ‎each of whom try to guide the people by remonstrating ‎with them to follow in the ways of the Lord. The first ‎type of ‎צדיק‎ relies primarily on his eloquence in ‎delivering inspiring words to the people. He does not ‎need to give reasons for the need to keep the laws of ‎the Torah. In this tzaddik’s opinion, telling ‎the people which is the right path to pursue in serving ‎G’d is sufficient to achieve the desired result. The ‎second category of tzaddik is not so confident ‎of his eloquence, and endeavors to demonstrate why ‎the way of the Torah is the only way to serve the Lord. ‎In our verse above we find both of these types of ‎‎tzaddikim addressed by G’d, when the Torah ‎commands the eloquent messenger of G’d Aaron, to ‎deliver his rousing speeches, and Moses, the ‎messenger suffering from a speech defect, to do what ‎he knew how to do best, to prove to the people why it ‎was in their interest to listen to G’d’s commandments ‎as conveyed by him. Both Aaron and Moses were intent ‎on convincing the people that the all-powerful and ‎totally self sufficient G’d nonetheless enjoys the ‎prayers of the Jewish people and responds to their ‎service positively. They were to explain that it was ‎these prayers that opened the gates of G’d’s treasure ‎chambers that contained the material blessing needed ‎for successful life in the lower regions of the universe.‎