Musar su Esodo 4:14

When I wrote that Abraham gave to Malki Tzedek both the מעשר and the תרומה, you may ask that one does not give מעשר to a priest but to a Levite, and that Malki Tzedek was a priest! The Arizal explains that Aaron was a re-incarnation of Malki Tzedek's soul, and that the prophet Samuel was a re-incarnation of Aaron's soul. This is hinted at by G–d when He said to Moses in Exodus 4,14: "Is there not Aaron your brother the Levite?" The prophet Samuel was a Levite, and Malki Tzedek was another name for שם the son of Noach. You will note that the first half of the name of the prophet שמואל is שם. Malki Tzedek, in addition to being a priest, as the Torah describes him in Genesis 14,18, was also a Levite, at least potentially.

The next item that Rabbi Bachyah listed in his comparison between the acts of creation when the universe came into being and the construction of the Tabernacle was the creation of the luminaries during the six days of creation and the construction of the candlestick in the Tabernacle. The hidden parts of the soul are alluded to here. A person observing the Sabbath properly prepares himself spiritually before joining his wife in order to fulfil the commandment of "be fruitful and multiply." His soul is elevated and influenced by the symbolism represented by the cherubs on the Holy Ark. I have explained elsewhere why the cherubs appeared like man and wife joining, and how the mystical element of the union between husband and wife is related to the זכור aspect of the Sabbath legislation, the performance of the positive commandment of Sabbath observance. When speaking about the negative commandments of the Sabbath, the שמור aspect, we also find two, respectively four categories. The visible aspect of the performance or non-performance of such negative commandments by the soul is the דבור, the articulation of the thought. Certain kinds of speech are forbidden on the Sabbath. One is not supposed to discuss mundane matters relating to one's business, etc. Rabbenu Bachyah alluded to this when he referried to the creation of man. i.e. a talking spirit. When speech is employed constructively it is called דבור and makes a positive impact in the Celestial Regions. When speech is not employed constructively it is called הבל פה, "vain mouthings," reminding us of הבל הבלים of Solomon in Kohelet. The Midrash mentioned the appointment of Aaron as High Priest during the construction of the Tabernacle as the activity which corresponded to the creation of man during the six days of creation. Aaron knew when to speak, (Exodus 4,14,) and he knew when to keep silent (Leviticus 10,3).

David ruled for forty years. This figure is alluded to in the name Samuel which is comprised of the letters in the name Saul, שאול, with the letter 40=מ added. The first four letters allude to Royalty, the last to the 40 years David reigned. Samuel was from the tribe of Levi which wore the "crown" of Torah. Samuel himself was considered as equal to Moses and Aaron combined. Although he was known as a Levite, being a member of that tribe, he combined within himself elements of the priesthood, being traditionally considered the re-incarnation of the High Priest Aaron. When G–d told Moses in Exodus 4, 14: הלא אהרון אחיך הלוי וכו', "Is there not your brother Aaron the Levite?" He implied that there would be a Levite who at the same time was Moses' brother Aaron, i.e. Aaron's re-incarnate, the prophet Samuel. This secret has been revealed by the Arizal, and I have quoted his words on a previous occasion.

There is a comment by the Midrash Hagadol on the words וישמע ראובן, in 37,21 which illustrates that the brothers did not understand Joseph's true motives. We are told there that the objective of the Torah in telling us of the purity of Reuben's motive, though he dared not express it at the time, was to tell us how highly G–d rates the performance of a good deed when such deed is performed without ulterior motives. Had Reuben known that his deed would be recorded by the Torah and be read in public for millennia, he would have carried Joseph back to his father on his shoulder without delay. Another example of the same idea is Aaron's meeting Moses when the latter returned from Midian to assume the leadership of the Jewish people. Aaron's joy and lack of envy of his younger brother is extolled by the Torah in Exodus 4,14. The Midrash adds that if Aaron had known that the Torah would compliment him on his deed, he would have organised a musical band to welcome Moses home to Egypt instead of merely going to meet him all by himself. The Midrash goes on with a similar comment about the way Boaz treated Ruth amongst the gleaners (Ruth 2,14). Boaz is reported there as inviting Ruth to dip her morsel in vinegar. Had he known that this gesture would have been recorded in Scripture for all to know, he would have offered her all kinds of delicacies.