출애굽기 3:12의 Chasidut

We need to explain why out of all the mitzvos of the 613 mitzvos , why there is no Shehechianu blessing on the mitzveh of counting the omer. There is in the writing of the Ariz"l regarding the verse (Shemos 3:12) "You will serve G-d upon this mountain", it is known that when Israel was in Egypt, they were sunken in 49 levels of impurity and The Blessed Holy One, in His Great mercy and kindness, redeemed them from Egypt in order to bring them close, under the wings of The Holy Presence. Because of this, they were required to count 7 cleanings. Without counting the 7 cleanings, it would not be feasible to bring them close under the wings of The Holy Presence, as is known. And the explanation of the verse "You shall serve G-d", is that you will perform the 50 [countings] verbally. We find that there is a constant desire for the counting to be complete and for the closeness to be achieved. There is a constant desire to complete the days of counting. If it was feasible to complete the days of counting in one moment and immediately begin the closeness [with The Holy Presence], how good and pleasant it would be. We therefore find that it is not appropriate to say the blessing of Shehechianu on this [counting due to the desire for the counting to be over with so that we can be close with The Holy Presence].

Blessed is the Holy One, Blessed is the One who gave us Torah. One should ponder on the relevance here of giving the Torah. It appears to me, however, that the letters of the Torah were also in exile in Egypt. And it was on account of the iron furnace that the exiles were able to leave their exile and come to the time of the giving of the Torah. This is what is meant by (Exodus 3:12) "And this shall be the sign (ot)" - meaning the letters (otiot) of the Torah. Now the 27 letters of the Torah are pure, (zach), and each of them consists of all of them. 27 multiplied by 27 is equal to "Pesach, Matzah and Maror." Therefore these are the three things that Rabban Gamliel obligated us to declare on Pesach, in order to show the greatness of using the mouth to express the letters of the Torah which we are commanded to speak.

Another way of understanding the line: ‎אנכי ארד עמך מצרימה ‏ואנכי אעלך גם עלה‎ will be appreciated when we first examine the ‎meaning of Numbers 11,21 ‎שש מאות אלף רגלי אשר אנכי בקרבו‎, “I am ‎an integral part (‎בקרבו‎) of 600,000 foot soldiers, etc.” According ‎to the Talmud Makkot. 24, this peculiar expression for Moses ‎needs to be understood as follows: The first two of the Ten ‎Commandments were addressed by G’d directly to the whole ‎people, whereas the remaining 8 Commandments spoken by G’d ‎at the revelation at Mount Sinai, were spoken to the people by ‎Moses after he had been chosen by them to act as their ‎interpreter. [The word ‎תורה‎ has a numerical value of 611, ‎i.e. the number of Commandments Moses taught the people, the ‎remaining two G’d having taught them directly. Ed.] ‎Seeing that the people heard the first two commandments ‎directly from G’d’s mouth, these are more deeply engraved upon ‎their hearts than the others. Moses is overwhelmed that a people, ‎i.e. comprising 600,000 foot soldiers who had been privileged to ‎hear the Lord speak to them could face such a fate. While G’d had ‎told Moses that He would meet their demand and give them ‎meat, He had also predicted that many of the people in their ‎greed for meat would die as a result of eating too much of it for ‎too long. (Compare Rashi on Numbers 11,22) Moses was ‎aghast to hear from G’d’s lips that a people who had attained ‎such a level of spiritual excellence would be killed instead of being ‎given an appropriate reward.)‎
If we understand the word ‎אנכי‎ as an oblique allusion to the ‎Redemption and subsequent giving to the people of the Torah, ‎and we apply this to our verse here, G’d would be explaining to ‎Yaakov that although the present stage of his life, and his ‎descendants appears to herald negative experiences ahead in ‎Egypt, this would prove to be only a temporary situation leading ‎up to the redemption and G’d revealing Himself personally to the ‎entire people with the words ‎אנכי ...אשר הוצאתיך מארץ מצרים‎” I am ‎the Lord your G’d Who has brought you out of Egypt, etc.”‎

Exodus 3,12. “and this will serve you as a sign (proof) ‎that I have sent you on this mission, etc.” We find in Song ‎of Songs 1,3: ‎לריח שמניך טובים תורק שמך על כן עלמות אהבוך‎, ”for ‎fragrance your oils are good; your name is ointment poured forth; ‎therefore do young maidens love you.” Seeing that all of Song of ‎Songs can only be understood properly by resorting to the ‎allegories employed by its author to convey his message, we hope ‎to explain this verse with the help of G’d by referring to Moses’ ‎question how he should answer the Israelites when they would ‎ask him about the name of the G’d in whose name he would claim ‎to have been sent to them. We first need to explain how to ‎understand G’d’s answer to Moses, i.e. ‎אהיה אשר אהיה (שלחני ‏אליכם)‏‎, “the G’d Who says concerning Himself) I shall be who I ‎shall be” (has sent me to you).‎
The righteous person serving the Creator needs to be ‎conscious at all times, and especially every time he experiences ‎the feeling that he has accomplished something, that there are ‎further challenges to be met and that he cannot rest on his ‎laurels. He must never consider any spiritual accomplishment of ‎his as having attained his target to become perfect. He must ‎remain aware of his relative inadequacy as long as he has not ‎attained the next rung on the ladder to attaining spiritual ‎perfection. This thought is reflected in the words of Eliyahu as ‎quoted in the Pardess Rimonim of Rabbi Moshe Cordovero, ‎that one must be aware of one’s lack of knowledge of G’d, no ‎other detail is important other than that He is the Supreme G’d. ‎The desire to continuously ascend spiritually in order to be able ‎to cleave to the Creator is the principal characteristic of the true ‎servant of G’d.‎
The author quotes some remarks on this subject that he ‎personally heard from the well known Tzaddik Yechiel ‎Michel. ‎This Tzaddik interpreted psalms 27,4 ‎אחת שאלתי ‏מאת ה' אותה אבקש שבתי בבית ה' כל ימי חיי לחזות בנועם ה' ‏‎, “one thing ‎I ask of the Lord, only that do I seek; to live in the house of the ‎Lord and to gaze upon the beauty of the Lord, (constantly) etc.” ‎In this psalm David does not aspire to something static, a goal ‎achieved in order to derive the satisfaction of having scaled these ‎spiritual heights. By emphasizing ‎אותה אבקש‎ in the future mode, ‎instead of ‎אותה אני מבקש‎ in the present mode, the petitioner ‎‎(David) expresses his awareness that there will always be further ‎spiritual heights that beckon to him to be scaled. He expresses ‎confidence that G’d will assist him further in pursuing this path. ‎

Rabbi Yitzchok in Bereshit Rabbah 56,2 comments on ‎this as follows: “the only reason that Avraham was able to keep ‎his promise to the lads that he would return from Mount Moriah ‎‎(alive), is that he prostrated himself there before the Lord, ‎‎[something beyond what the Lord had asked of him when He ‎commanded him to offer his son Yitzchok as a burnt offering.” ‎Ed.] This is why hundreds of years later his descendants were ‎redeemed from Egypt, as G’d explained to Moses in Exodus 3,12 ‎and as the Israelites did in Exodus 4,31. This ‎השתחויה‎, ‎‎“prostration before the Lord,” symbolized that the person doing ‎so abandoned any claim that he might have had to the material ‎benefits that life on earth offers. This is also what enables G’d to ‎‎“sweeten” i.e. remove the sting, of any judgments man is ‎subjected to by the attribute of Justice. Avraham’s example of ‎reducing himself to ‎אין‎ or ‎אפס‎, “nothing,” paved the way for his ‎descendants to emulate him and to be redeemed from the yoke of ‎the Egyptians who had effectively reduced them to a similar state ‎of having to negate the attractions this world offered to others.‎
The Torah itself was only given to the Jewish people because ‎they voluntarily repeated this ‎השתחויה‎, prostrating themselves ‎before the Lord, as we know from Exodus 24,1 where all the elite ‎of the Jewish people are reported as having prostrated themselves ‎some distance away from Mount Sinai. [That chapter, though ‎written after the revelation, describes events that occurred before ‎the revelation, Ed.] The elite negating their claims on the material ‎benefits this world has to offer, made it possible for coming so ‎close to G’d during the revelation that He addressed them as if He ‎were speaking to an equal. In psalms 99,9 when Moses (the ‎author of this psalm) says: ‎רוממו ה' אלוקינו והשתחוו להר קדשו‎, ‎‎“Exalt the Lord our G’d and prostrate yourselves at the Mountain ‎of His holiness;” similar verses are found in Isaiah 27,13, and ‎Samuel I 1,19 where the wording is almost identical. Rabbi ‎Yitzchok concludes by saying that the resurrection when it will ‎occur, does so only in recognition of these voluntary prostrations ‎of the Jewish people on various occasions when they ‎demonstrated their absolute submission to G’d and His will. If we ‎needed proof of this we find in in Isaiah 27,13 where we read ‎והיה ‏ביום ההוא יתקע בשופר גדול ובאו האובדים בארץ אשור והנדכים בארץ ‏מצרים והשתחוו לה' בהר הקודש בירושלים‎, “it will be on that Day, ‎when a great ram’s horn will be sounded, and the strayed who are ‎in the land of Assyria, and the expelled who are in the land of ‎Egypt, shall come and prostrate themselves on the holy Mountain ‎in Jerusalem.”