출애굽기 19:4의 Chasidut
אַתֶּ֣ם רְאִיתֶ֔ם אֲשֶׁ֥ר עָשִׂ֖יתִי לְמִצְרָ֑יִם וָאֶשָּׂ֤א אֶתְכֶם֙ עַל־כַּנְפֵ֣י נְשָׁרִ֔ים וָאָבִ֥א אֶתְכֶ֖ם אֵלָֽי׃
나의 애굽 사람에게 어떻게 행하였음과 내가 어떻게 독수리 날개로 너희를 업어 내게로 인도하였음을 너희가 보았느니라
Likutei Halakhot
This is the aspect of eating Matzah and the prohibition of Chametz. Matzah is the aspect of Da'at/knowledge, the aspect of the greatness of the mentalities, the aspect of divine providence, which is the essence of da'at. Chametz (unleavened bread) corresponds to the lesser mentalities, the aspect of "Elokim", the aspect of judgments, as is brought in the Kavanot. This corresponds to the knowledge of natural science, which is the source of judgments and problems, G-d forbid, as explained above. "Nature" in Gematria equals "Elokim", as is brought. From here is where judgments take hold, as explained above. Because Chametz corresponds to (Psalms 73:21) "For my heart was in ferment, יִתְחַמֵּץ לְבָבִי", etc. This is said about the problems that fall upon a person due by the command of Hashem Yisbarach. This is the aspect of the knowledge of nature, from where all of the atheism and problems stem. Matzah, however, corresponds to da'at, as explained above. It is called Matzah because they left in haste and there was not sufficient time for the dough from our fathers to leaven, until the The King of Kings, the Holy One Blessed Be He revealed Himself to them and redeemed them, as it is said (Exodus 12:39) "They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves". They had faith in the divine providence of Hashem Yisbarach and therefore they did not prepare any provisions, and we find they left in haste. Matzah is the knowledge of the faith of divine providence, which is the essence of the Greater knowledge, whereby a person merits the revelation of G-dliness, to see and know that everything is (by) the divine providence of Hashem alone. This is the aspect of 'haste', for 'haste' is the aspect of 'higher than time', which leaps over the end, and took them out with great haste, without any time except for a moment. And in a short while they came to Sukkot from Ra'amses and 600,000 people gathered together in a light hour, from all of the land of Egypt, as Rashi explains on the verse (Exodus 19:4) "I bore you on eagles' wings". All of this is the aspect of 'above time'; in other words, they were elevated beyond time. This is the aspect of divine providence which is above nature, above time. Through this they went out without any time, without any preparation - solely in a short while. The essence of the redemption was through the revelation of divine providence which is above time, the aspect of 'haste'. For haste is the aspect of quickness which is a very good trait, the aspect of faith, the aspect of nullification of the sleep that comes about through laziness, the aspect of (Proverbs 19:15) "Laziness causes one to fall into a deep sleep, and a deceitful soul shall suffer hunger", and as brought in the words of our Rabbi (Rebbe Nachman) in another place that quickness is the aspect of faith, see there. And this is the aspect of remembrance, the aspect of (Exodus 13:3) "Remember this day, when you went out of Egypt", etc., and as is written (Deuteronomy 16:3) "you shall remember the day when you went out of the land of Egypt all the days of your life", etc., and as seen in the words of Rabbeinu at the end of the lesson "And these are the judgments" (Likutei Moharan 7) that remembrance is the aspect of faith. The essence of forgetting is from the aspect of time, etc. And when you know and truly believe that everything operates solely by the divine providence of Hashem Yisbarach alone, which is above time, then one need not worry about the aspect of forgetting at all, etc., see there and understand. This is the aspect of remembrance which is said about the Exodus from Egypt, the aspect of 'Remember the day', etc., 'so that you may remember', etc. For with the Exodus from Egypt His Blessed divine providence was revealed, as explained above. This is the aspect of remembrance which is above time, above nature, the aspect of 'haste', the aspect of 'quickness' which is the lifeforce of the mentalities and knowledge. The essence of their existence/fulfillment is when you know and believe in divine providence. And this is the aspect of Matzah made in haste, etc., etc., as explained above.
Ask RabbiBookmarkShareCopy
Kedushat Levi
Exodus 19,4. “I carried you on the wings of eagles.” The author refers to a Midrash that claims that the reason that the eagle is called נשר in Hebrew is that it sheds its wings every 10 years, dropping them to the earth. [The root נשר does refer to fruit falling from trees, of course, but I have not found anywhere that eagles shed their wings. No doubt our author was aware of this also, and that maybe why he preferred to understand this Midrash which I have been unable to locate, allegorically. Ed.]
A different approach to the verse commencing with: אתם ראיתם אשר עשיתי למצרים, “you have seen what I have done to (for) Egypt, etc.” At first glance the word אתם, “you,” appears superfluous as G’d, through Moses, was addressing the people directly. A look at Rashi on this verse will show us that he too tried to deal with the need for this word. He suggests that the word was meant to emphasize the directness of the Israelites’ experience in contrast with later generations who would only hear about this second hand. Although the revelation at Mount Sinai had not yet occurred, G’d had already brought the people close to Him, i.e. ואבא אתכם אלי, “I have brought you to Me.” (Compare Mechilta on this verse)
A different approach to the verse commencing with: אתם ראיתם אשר עשיתי למצרים, “you have seen what I have done to (for) Egypt, etc.” At first glance the word אתם, “you,” appears superfluous as G’d, through Moses, was addressing the people directly. A look at Rashi on this verse will show us that he too tried to deal with the need for this word. He suggests that the word was meant to emphasize the directness of the Israelites’ experience in contrast with later generations who would only hear about this second hand. Although the revelation at Mount Sinai had not yet occurred, G’d had already brought the people close to Him, i.e. ואבא אתכם אלי, “I have brought you to Me.” (Compare Mechilta on this verse)
Ask RabbiBookmarkShareCopy
Kedushat Levi
We may understand the word אתם better when comparing with Exodus 14,4 “I have reinforced Pharaoh’s heart so that he will pursue you, etc.” You will note that during the entire song of thanksgiving after the drowning of the Egyptians, in spite of frequent repetitions of the many aspects of this miracle, Moses did not for a single time refer to the fact that the Israelites had been saved, although he extols the annihilation of Egypt’s armed might. This was in spite of the fact that the major aspect of the miracle was the saving of the Israelites who had been between a “rock and a hard place,” completely helpless before that miracle.
The Talmud in Pessachim 118 is at pains to point out that the Israelites of that generation were very weak in their level of faith in G’d, so much so that they reasoned that just as they themselves had been able to climb out of the sea bed on one side, the Egyptians might have been able to do the same on the opposite side of the shore. Why would such a thought be justification to describe the Israelites as lacking in faith? Furthermore, what does the Talmud mean by the words: כשם שאנו עולים, “just as we climbed out, etc.?” How could they compare their situation to that of the Egyptians? Besides when had they posed a threat to the Egyptians? In order to understand this better we must remember that there are two different levels of faith. The first and highest level is called אמונה שלמה, “absolute unshakable faith.” It includes that one believes absolutely without reservation in the G’d of our forefathers, reveres Him and loves Him. The second level of “faith,” is not “self generated,” but is the result of experiencing mind-boggling events, such as the miracles the Israelites had experienced both in Egypt and in even greater measure at the sea of reeds. A look at what the Sifssey chachamim has to say on Rashi’s explanation of Yitro’s words in Exodus 18,11 עתה ידעתי כי גדול ה' מכל האלוקים, “now I know that Hashem is greater than any other deity.” Rashi had interpreted this line to mean that in the past Yitro had not left any religion untried until he had found it wanting. The Sifssey chachamim points out that Rashi had come to this conclusion from the apparent contradiction of the word עתה, ”now,” and the word ידעתי, “I was familiar with,” in the past tense. Yitro therefore meant that although in the past he had been familiar with every deity, by now he had convinced himself of Hashem’s absolute superiority.
However, the Egyptians, far from reacting positively to the performance of G’d’s miracles reacted negatively by becoming ever more obstinate. This is indicated clearly in Exodus 15,4 when Moses describes the choicest of the Egyptians’ captains being flung into the sea to drown. (15,4) The expression ובמבחר, “and from the choice(st)” instead of ומטוב “and from the best,” is a double entendre, and hints at the choice the Egyptians had made to rather drown than acknowledge the superiority of Hashem. Watching G’d perform miracles had left open the choice for them to do teshuvah even though G’d had performed one or two acts designed to give them confidence that they could defeat the Israelites and their G’d. The same miracles which had brought the Jewish people closer to G’d, had the opposite effect on the Egyptians, confirming them in the belief that their deity Baal Tzefon had proved superior to the Jewish G’d.
The Talmud in Pessachim 118 is at pains to point out that the Israelites of that generation were very weak in their level of faith in G’d, so much so that they reasoned that just as they themselves had been able to climb out of the sea bed on one side, the Egyptians might have been able to do the same on the opposite side of the shore. Why would such a thought be justification to describe the Israelites as lacking in faith? Furthermore, what does the Talmud mean by the words: כשם שאנו עולים, “just as we climbed out, etc.?” How could they compare their situation to that of the Egyptians? Besides when had they posed a threat to the Egyptians? In order to understand this better we must remember that there are two different levels of faith. The first and highest level is called אמונה שלמה, “absolute unshakable faith.” It includes that one believes absolutely without reservation in the G’d of our forefathers, reveres Him and loves Him. The second level of “faith,” is not “self generated,” but is the result of experiencing mind-boggling events, such as the miracles the Israelites had experienced both in Egypt and in even greater measure at the sea of reeds. A look at what the Sifssey chachamim has to say on Rashi’s explanation of Yitro’s words in Exodus 18,11 עתה ידעתי כי גדול ה' מכל האלוקים, “now I know that Hashem is greater than any other deity.” Rashi had interpreted this line to mean that in the past Yitro had not left any religion untried until he had found it wanting. The Sifssey chachamim points out that Rashi had come to this conclusion from the apparent contradiction of the word עתה, ”now,” and the word ידעתי, “I was familiar with,” in the past tense. Yitro therefore meant that although in the past he had been familiar with every deity, by now he had convinced himself of Hashem’s absolute superiority.
However, the Egyptians, far from reacting positively to the performance of G’d’s miracles reacted negatively by becoming ever more obstinate. This is indicated clearly in Exodus 15,4 when Moses describes the choicest of the Egyptians’ captains being flung into the sea to drown. (15,4) The expression ובמבחר, “and from the choice(st)” instead of ומטוב “and from the best,” is a double entendre, and hints at the choice the Egyptians had made to rather drown than acknowledge the superiority of Hashem. Watching G’d perform miracles had left open the choice for them to do teshuvah even though G’d had performed one or two acts designed to give them confidence that they could defeat the Israelites and their G’d. The same miracles which had brought the Jewish people closer to G’d, had the opposite effect on the Egyptians, confirming them in the belief that their deity Baal Tzefon had proved superior to the Jewish G’d.
Ask RabbiBookmarkShareCopy
Kedushat Levi
It is important to realize that the tribe of Levi who was singled out by G’d to perform special religious duties on behalf of the whole nation, was appointed twice. The male members of this tribe became distinctive at the time they had completed the first month of their lives. (Numbers 3,15) They were included in the census already at that tender age, whereas the other Israelites had to await their 20th birthday before they could be included in the census. (Numbers 1,3).
The concept of 12 tribes [excluding the Levites, Ed.] alluded to the commandments of the Creator handed down in the Torah, and that is why they had been given the collective name מטות, “staffs,” as the commandments by which Israelites guide themselves, and which are their main support during their lifetime on earth serve as their support, [in the sense of a walking cane.] They draw on this support to maintain and reinforce their faith in G’d. Performance of the commandments refines our intellect. The tribe of Levi is a special example of this as pointed out in Bamidbar Rabbah 1,12 where the author of the Midrash draws our attention to the fact that this tribe had to be counted in the proximity of the Tabernacle, as it had proven during the episode of the golden calf that it had absolute faith in G’d, and although a tiny minority (about 5%) of the nation, had risked their lives on behalf of G’d, by executing idol worshipping members of the nation. (Exodus 32,27-28).
We already explained that there are two levels of faith in G’d, and corresponding to that the Levites were counted on two levels. (at 30 days, and again when they reached the age of 30 years, (compare Numbers 4,23 et al) By that time their intellects had matured to the extent that they could be described as their faith in G’d reflecting the higher level. Their duties in and around the Tabernacle made it mandatory that they had spiritually matured enough to carry them out while thinking the appropriate religious thoughts.
Initially, G’d had commanded Moses to teach the Jewish people first about the Tabernacle, i.e. to instruct them in the ways to have faith in G’d on the basic level, i.e. to believe that He is the Creator of all phenomena perceived by the senses. The visible symbol of that faith was the structure called משכן. Only afterwards was Moses to teach them about the furnishings in the Tabernacle, the variety of attributes of the Creator, as symbolized in the Tabernacle by the various vessels and furnishings, or in the Torah by the various commandments. Moses, believing that the Jewish people as a whole had already attained the second and higher level of faith, considered it appropriate to acquaint them immediately with the details of the vessels to be used in the Tabernacle. Betzalel, having a more realistic view of the spiritual level of his peers, considered that they should first become familiar with more basic aspects of faith in the Lord as symbolized by the structure called משכן, Tabernacle.
Having said this we can also solve the problem raised by Nachmanides in connection with Exodus 19,4 where the Torah writes: אתם ראיתם אשר עשיתי למצרים....ואביא אתכם אלי, “you have seen what I have done to Egypt……. and I have brought you to Me.” Nachmanides questions the wording there as at that point the Jewish people had not yet experienced the revelation at Mount Sinai and had not yet been given the Torah. We may best understand this by remembering that while in Egypt the Jewish people (the generation experiencing the redemption, not the Israelites who had come to Egypt with Yaakov and their children) had not believed in the G’d of Avraham at all, -to wit their failure to circumcise their male children- so that the redemption was the starting point from which their faith in G’d as the Creator and as the G’d of Israel must be counted. True faith of the whole people did not commence until the first day of the month of Sivan, when for the first time, the Torah describes the Jewish people as united, i.e. ויחן ישראל , “Israel encamped,” (singular mode) as opposed to all previous encampments when the Torah always writes: ויחנו ישראל, Israel encamped, (plural mode). At that time they did not know yet how to serve the G’d Whom they all believed in as the Creator and as the G’d of their forefathers. This nuance is also evident in Onkelos’ rendering the end of Exodus 19,4 ואביא אתכם אלי, usually translated as “I have brought you to Me,” as: וקרבית יתכון לפולחני, “I have brought you near to perform service for Me.”
The concept of 12 tribes [excluding the Levites, Ed.] alluded to the commandments of the Creator handed down in the Torah, and that is why they had been given the collective name מטות, “staffs,” as the commandments by which Israelites guide themselves, and which are their main support during their lifetime on earth serve as their support, [in the sense of a walking cane.] They draw on this support to maintain and reinforce their faith in G’d. Performance of the commandments refines our intellect. The tribe of Levi is a special example of this as pointed out in Bamidbar Rabbah 1,12 where the author of the Midrash draws our attention to the fact that this tribe had to be counted in the proximity of the Tabernacle, as it had proven during the episode of the golden calf that it had absolute faith in G’d, and although a tiny minority (about 5%) of the nation, had risked their lives on behalf of G’d, by executing idol worshipping members of the nation. (Exodus 32,27-28).
We already explained that there are two levels of faith in G’d, and corresponding to that the Levites were counted on two levels. (at 30 days, and again when they reached the age of 30 years, (compare Numbers 4,23 et al) By that time their intellects had matured to the extent that they could be described as their faith in G’d reflecting the higher level. Their duties in and around the Tabernacle made it mandatory that they had spiritually matured enough to carry them out while thinking the appropriate religious thoughts.
Initially, G’d had commanded Moses to teach the Jewish people first about the Tabernacle, i.e. to instruct them in the ways to have faith in G’d on the basic level, i.e. to believe that He is the Creator of all phenomena perceived by the senses. The visible symbol of that faith was the structure called משכן. Only afterwards was Moses to teach them about the furnishings in the Tabernacle, the variety of attributes of the Creator, as symbolized in the Tabernacle by the various vessels and furnishings, or in the Torah by the various commandments. Moses, believing that the Jewish people as a whole had already attained the second and higher level of faith, considered it appropriate to acquaint them immediately with the details of the vessels to be used in the Tabernacle. Betzalel, having a more realistic view of the spiritual level of his peers, considered that they should first become familiar with more basic aspects of faith in the Lord as symbolized by the structure called משכן, Tabernacle.
Having said this we can also solve the problem raised by Nachmanides in connection with Exodus 19,4 where the Torah writes: אתם ראיתם אשר עשיתי למצרים....ואביא אתכם אלי, “you have seen what I have done to Egypt……. and I have brought you to Me.” Nachmanides questions the wording there as at that point the Jewish people had not yet experienced the revelation at Mount Sinai and had not yet been given the Torah. We may best understand this by remembering that while in Egypt the Jewish people (the generation experiencing the redemption, not the Israelites who had come to Egypt with Yaakov and their children) had not believed in the G’d of Avraham at all, -to wit their failure to circumcise their male children- so that the redemption was the starting point from which their faith in G’d as the Creator and as the G’d of Israel must be counted. True faith of the whole people did not commence until the first day of the month of Sivan, when for the first time, the Torah describes the Jewish people as united, i.e. ויחן ישראל , “Israel encamped,” (singular mode) as opposed to all previous encampments when the Torah always writes: ויחנו ישראל, Israel encamped, (plural mode). At that time they did not know yet how to serve the G’d Whom they all believed in as the Creator and as the G’d of their forefathers. This nuance is also evident in Onkelos’ rendering the end of Exodus 19,4 ואביא אתכם אלי, usually translated as “I have brought you to Me,” as: וקרבית יתכון לפולחני, “I have brought you near to perform service for Me.”
Ask RabbiBookmarkShareCopy