출애굽기 18:1의 차시두트

From amidst the Children of Israel, to be priests for me: This is, at first glance, all extra. And it should have said, "Aharon your brother and his sons, Nadav, etc." However from the angle that we wrote adjacently, it is because Moshe had to bring him close, since Aharon was embarrassed and afraid to approach, to take greatness and majesty with this. But lest one say the opposite, that he had to bring Aharon close because of the great amount of work with the service that was given to him, and Aharon did not want to approach until Moshe brought him close with his hands - for at first glance, what is the greatness that is given to him with this, is he not giving him slavery - that is why Scripture says it is not like this. For this coming close is 'from amidst (mitokh) the Children of Israel.' And at first glance, it would have been enough to say, "from the Children of Israel." However it is an indication about the interior (tokh) of the Children of Israel, which is their internality, their goodly lifeforce and the light that streams within them. For is not God among them? And the Sages, may their memory be blessed, said (see Alshikh) about the verse (Exodus 25:8), "And let them make Me a sanctuary that I may dwell among them" - "it does not say, 'in it,' but rather, 'among them." This is saying that the Divine Presence dwells among each and every one. So it comes out that the interior of the Children of Israel is filled with amazing lights which come to them from the King of the worlds, blessed be He and blessed be His name, due to their great holiness. And with all of their importance, I did not choose one of them to stand before Me to serve Me besides he that I chose from the interior of the Children of Israel. For is there not 'a high one who watches over him that is high; and there are yet higher ones over them?' So the dwelling of His Divine Presence, may He be blessed, flows much more in him than in them, for there is no measure (limit) to the dwelling of His Divine Presence, may He be blessed. So you will find that the Sages, may their memory be blessed, said (Sanhedrin 39a) "The Divine Presence dwells with every group of ten." But they [also] said (Berakhot 6a), "The Divine Presence is even with one person who sits and involves himself with Torah." And in the Temple, there was [also] the dwelling of the Divine Presence. But certainly the one is not like the other. For the dwelling of His Divine Presence, may He be blessed, in the House of of our God is certainly not similar to His dwelling among ten Jews and to one! And it is similar (see the words of the Sages, may their memory be blessed, there in Sanhedrin) to that which a heretic asked Rabban Gamliel, "You said that the Divine Presence is with every group of ten, etc. How many Divine Presences do you have, etc." And he compared it for him to the light of the sun which gives light through a hole, a window, a doorway and a patio; and similarly the shine that comes through the hole is dissimilar to the shine that comes through the window and the doorway and that which is similar (see there). Hence behold from the interior of the Children of Israel, I have elevated a small selection; with My holy oil - which indicates kingship - have I anointed him. And it is all "to serve me as a priest." And kohen (priest) is an expression of elevation, as in, "the kohen of Midian" (Exodus 18:1). And this is [the meaning of] a kohen for Me - for Me Myself, to enter before Me and inside, to perform the special service for which no one else is allowed to enter there. And from all of these things, any understanding ear will understand this authority and greatness that has no comparison. All the more so Aharon, the holy one of the Lord - he certainly understood this and more! So he certainly would have run to this thing with all the efforts of his strength, with the literal giving up of his life, were it not for his great humility that he had and his great understanding of this greatness. Such that he was embarrassed to approach until Moshe actively brought him close. And Scripture says, "Open your eyes and see his importance that I have commanded more and more!"

Exodus 18,1. “Yitro, the priest of Midian, heard all ‎that G’d had done for Moses and His people Israel, etc.” ‎What Yitro had “heard” was that what G’d had done to Egypt had ‎not been triggered by the Egyptians having transgressed G’d’s ‎will, but for what they had done to Moses and the Israelites. Proof ‎of this is found in the words uttered by the Egyptians on the ‎point of death (Exodus 14,25) ‎אנוסה מפני ישראל כי ה' נלחם להם ‏במצרים‎, “I will have to flee on account of Israel for Hashem ‎is battling on their behalf against Egypt.”‎

Exodus 18:1: Hashem finished creating the world on the 7th day, and Hashem [in this context] is referred to as "Elokim" [one of G-d's Divine Names], and Elokim stopped through the 7th day, and 7th day is the tzaddik, who's called the 7th day, and he is on the level of Shabbat. A tzaddik sweetens judgment, which is why he's called a partner in creation. This is the meaning of the prayer, "Your Holy Shabbat, with love and desire, you have bequeathed to us." The Talmud [in Bava Metzia 59] relates that, after Rabbi Yehoshua successfully argued with Voice from Heaven, Rabbi Natan asked Eliyahu HaNavi about Hashem's reaction [to this incident]. He answered that Hashem was "smiling," saying, "my children are victorious over me, my children are victorious over me." This is the will of Hashem: the tzaddik should sweeten judgment; Hashem makes the decree, and the tzaddik nullifies the decree. This is the meaning of the words: "holy Shabbat" -- the supernal blessing of the 7th day are dependent on the tzaddik, [and] this power of tzaddik you "gave with love and desire" because this is G-d's desire, blessed be His Name. This is the meaning of Talmudic statement: the world was first frightened then it calmed-- the tzaddik sweetened the judgement. The Torah says "this Yitro heard": Yitro understood what Elokim did to Moshe, placing all of the judgement on Moshe and the Jewish people in order for them to sweeten the judgement. As such, the judgement coming from Elokim would be nullified by the tzaddik and transformed to good. Hence Yitro instructed Moshe to assign officers to govern people. In the words of the Torah: "you should appoint over them leaders over 1000s, leaders over 100s, leaders over 50s, and leaders over 10s." [The question here is that] the verse should've said "you" in the plural. The answer: the Arizal said, regarding the four spiritual worlds, that the higher world [Atzilut] is the 1000s, the next world [Beriah] is 100s, the next world [Yetzirah] is 50s, and the next world [Asiyah] is 10s. Therefore Yitro implied that the judges needed to be able to arouse mercy in all four worlds in order to sweeten judgement at its root. This is the meaning of "you should appoint them"-- appoint power in the judges from the 1000s, from Atzilut, so they can draw down blessings.