Chasidut su Esodo 4:22

Deuteronomy 23,4. “No Ammonite or Moabite shall be ‎admitted to the congregation of the Lord……because they did ‎not meet you with food and water on your journey after you ‎left Egypt.”‎‏ ‏‎
We know that G’d has described the Jewish ‎people to Pharaoh as “My first born son”. (Exodus 4,22) What this ‎really means is that the Jewish people are the conduit through ‎which G’d channels His largesse to the world. Ammon and Moav ‎denied the principle that the major objective of channeling ‎largesse to mankind was for the glory of Israel, who would be ‎perceived as the most important single link in that chain, ‎indirectly benefiting all of mankind. By describing the Ammonites ‎and the Moabites as not offering “bread and water” to the Jewish ‎people, the Torah hints that they did not recognize the existence ‎of the Jewish people as something beneficial for all of mankind.‎

Therefore, the first redemption, which is the Exodus from Egypt, which includes all of the redemptions - because all of the redeemed are referred to by the name 'Egypt' as Rabbeinu z"l wrote in another place in Likutei Moharan 4. Therefore, the beginning of the redemption was in the middle of the night as it is written (Exodus 11:4) "Around midnight I will go out into Egypt". Because the essence of all the redemptions, especially the redemption from Egypt, came about through the aspect as seen above which was written in the lesson above. This was accomplished by means of divine providence which G-d drew down from the end of the earth, from the future world. At the time of the Exodus from Egypt, there was an upheaval in the constellations and then an overturning of nature, for G-d then revealed His divine providence through His awesome miracles and His overturning nature. All of this took place through the world of the future, for it came through the Yovel (Zohar I 21b, II 41b, 46b) which corresponds to the 50 gates of Binah, which corresponds to the world of the future. (Tikunei Zohar 79b). And therefore the redemption was specifically at midnight; in other words it broke the night and the darkness which are the aspect of the wisdom of nature, and it revealed divine providence in the world. Through this was the main essence of the revelation, as explained above. And this is the aspect of (Id.) “Every firstborn in the land of Egypt will die, and G-d will pass over… And save the Israelites' first born”. Because the first born is first, the aspect of knowledge, the aspect of (Proverbs 1:7) “First thing, knowledge”. In other words, the knowledge of the Other Side, which is the aspect of natural sciences, was subdued, and the knowledge of holiness, the knowledge of divine providence, the aspect of "my firstborn, Israel" (Exodus 4:22) - which is the knowledge of faith in divine providence, from which the holy offspring of the Jewish people are drawn-was increased. The Jewish people are above nature, for they are rooted in "Look to the heavens and count the stars". G-d told him this will be your offspring (Genesis 15:5), upon which our sages comment G-d lifted Abraham above the heavens (Genesis Rabbah, there). Therefore, the Jewish people are above nature, for according to nature, according to the arrangement of the constellations, Abraham should not have been able to have any children. It was only because G-d said to him "let go of your astrology", and raised him above the heavens, that he was able to have a child, as in 'that will be your offspring'. Therefore Jewish offspring are drawn from its root from beyond nature, which is represented by 'My firstborn, Israel'. Because G-d struck the Egyptian first born at midnight to subdue and break the knowledge of natural sciences, and to intensify the knowledge of divine providence, the aspect of the firstborn of Israel, as explained above.

Exouds 28,5. “whereas they will take (receive) the gold, the ‎blue wool, the purple wool, the crimson yarns and the fine ‎linen.” Compare Rashi according to whom the subject ‎of the word: ‎והם‎, are the ‎חכמי לב‎, people endowed with skill, who ‎received the materials required from the Israelites who had ‎donated it. Keeping all this in mind, even the reversal of the ‎letters ‎דג‎ to read ‎גד‎ does not need to indicate something negative ‎as it does elsewhere, but is an allusion to the well known concept ‎of G’d sending the cure before He activates the disease, or ‎expressed differently: ‎גומל דלים‎ “He renders good to the poor.” (in ‎that order).‎
We need to understand why the priestly vestments should ‎have been constructed from public funds, seeing that although ‎the priest would perform the service in the Tabernacle, ‎presenting the offerings on behalf of the people, unless he ‎‎“dressed himself” personally, indicating that he loved the people ‎on behalf of whom he performed these services, he was not ‎considered as having performed his duties. [According to ‎the Zohar in Parshat Nasso, even nowadays when the priests ‎have pronounced the blessing on the people, and the members of ‎the congregation thank them for this, they do not thank the ‎priests for the blessing, but for the love with which this blessing ‎had been dispensed. This is why the benediction preceding the ‎blessing mentions that it is to be performed with love, something ‎that is unique in all such benedictions preceding fulfillment of a ‎commandment. Ed.]
G’d has demonstrated His love for the Jewish people when He ‎chose them from among all the other nations to be His ‎‎“firstborn” son. (Exodus 4,22) Seeing that G’d loves us, He must ‎hate those who hate us. When He chose the priests for special ‎status among the Israelites He did not thereby remove them from ‎the people at large, but was at pains that this elevation was only ‎within the beloved Jewish people, i.e. ‎מתוך בני ישראל‎, as is clear ‎from Exodus 28,1 as well as regarding the Levites themselves in ‎Numbers 3,12. It is because He loved us collectively, that He ‎appointed the priests to act as means to achieve atonement for ‎our sins.‎ ‎