Musar su Esodo 3:4

This is described in verse 14 where the prophet says: כאשר שממו עליך רבים כן משחת מאיש מראהו ותוארו מבני אדם. "Just as the many were appalled at him, so marred was his appearance, unlike that of man, his form beyond human semblance." The מראהו מאיש the appearance unlike man that the prophet speaks of refers to Moses. The תוארו, "semblance" refers to Moses after his forehead radiated light. Alas, during the many generations which form the subject of the verse described by the prophet he was אחד מן העם, just like one of the common people. The whole of chapter 53 in Isaiah commencing with מי האמין refers to Moses and graphically describes his experiences; he even shared a grave outside the Holy Land as did the wicked people of the generation of the Exodus. When verse 12 speaks of: לכן אחלק לו ברבים this is an allusion to Moses' being involved in the סוד העיבור "the secret of possible existence" [my translation. Ed.] of all these generations who were "wicked people" compared to him. Moses will receive some reward in respect of each of these generations because of his share in whatever merits any generation accumulated. This is how we must understand the Mechilta Beshalach 15,1: that Moses was "equal" to all of the people of Israel. He provided spiritual input into every generation following him because G–d involved him in the סוד העיבור. When Isaiah 53,12 speaks about: ואת עצומים יחלק שלל, "He shall receive the powerful ones as his spoils," the meaning is none other than that G–d directly will give Moses his reward, whereas the other righteous people will receive it by way of Moses. The prophet goes on to say: תחת אשר הערה למות נפשו, "because he exposed himself to death," i.e. in each and every one of the generations since he died until the advent of the Messiah. Perhaps the fact that G–d repeated his name during their first encounter at the burning bush (Exodus 3,4) [unlike when the angel called to Abraham in Genesis 22,11, where the Torah has a line separating the two names i.e. אברהם৷ אברהם. Ed.] maybe an indication that there will be a "Moses" in every generation. When Isaiah continues: ואת פשעים נמנה, והוא חטא רבים נשא ולפשעים יפגיע, "and he was numbered among the sinners, whereas he bore the guilt of many and made intercession for sinners," this means that the final forgiveness of these sinners will be achieved through Moses' intercession. Thus far the comments in the writings of Rabbi Chayim.