Musar su Esodo 33:11

We must assume that the Mishnah speaks about the hidden aspects of the Torah and describes four categories of people, Joshua, the elders, the prophets and the men of the Great Assembly entering the aforementioned פרדס in order to acquire these secrets of the Torah. These four categories of people were not all on the same spiritual level. The men of the Great Assembly did not match the groups mentioned before them. Moses, of course, towered above them all spiritually, and it was not appropriate to describe him as "entering" the orchard. He was at home there, as G–d had testified (Numbers 12,7), בכל ביתי נאמן הוא. When someone enters or leaves his own home one does not bother to mention it. His ability to enter and leave his home without suffering spiritual harm is taken for granted. Joshua entered the orchard and returned from it unharmed. This is alluded to in Exodus 33,11 when the Torah describes Joshua as never departing fom the "tent," i.e. the Tent of Testimony (home of Torah). Our sages described the face of Moses as like that of the sun, whereas the face of Joshua, by comparison, is described as like that of the moon. The former radiates its own light, whereas the latter only reflects light received from another source.

Moses did not need to be separated from the source of his visions by any window-pane, as it is said of him (Numbers 12,8): ותמונת ה' יביט, "He is able to behold a picture drawn by G–d." Daniel 8,2 on the other hand, described himself as seeing himself in Shushan, though in his vision he actually stood on the banks of the river Ulai. Hoseah 12,11 may have referred to the difference between these two kinds of prophetic visions when he said: ודברתי על הנביאים ואנכי חזון הרביתי, "And I (G–d), spoke to the prophets, having granted many visions." Surely the verse should have said עם הנביאים instead of על הנביאים if the meaning is that G–d spoke with or to other prophets. [Kittel brings a version which has the word אל instead of על (as in our texts). The author may have had such a version of the Bible since he dwells on the meaning of the word אל as opposed to על. Ed.] When you understand the meaning of the word אל, you will understand that we are dealing here with a type of prophecy which exceeds in clarity of vision all other types of prophecy and which is referred to in our literature as אספקלריא דנהרא, clear vision. This kind of prophecy was granted to none other than Moses, the father-figure for all subsequent prophets. The Torah (Numbers 12,8) says of him: "I speak to him mouth to mouth, etc." The very word חזון is a reminder of the expression הוגד לי חזות קשה, "a harsh prophecy has been revealed to me "(Isaiah 21,2). We also find this expression used in the type of prophecy Abraham received before he was circumcised, such as in Genesis 15,1.

He refers to this lack of confidence that G–d will have to listen to our prayers by stating that – as distinct from Joshua – who relied on his worthiness, we do not rely on our worthiness, לא על צדקותינו אנחנו מפילים תחנוניו לפניך, "we do not submit our pleas before You because we rely on our righteousness." Instead we rely only on G–d's grace since the Torah mentions (Exodus 33,19) that G–d reserves the right to show grace and mercy to those whom He chooses (even if they do not deserve it). I have already explained the string of expressions commencing with the repeated use of the word מה.