미가 7:15의 인용 해설

שמע ישראל אתה עובר היום את הירדן, "Hear, O Israel: you are going to cross the river Jordan this day." The word שמע in this context means "pay attention to this statement." What did Moses want the Israelites to pay attention to, seeing this was not the date on which they would cross the Jordan, something which was quite clear to them? Moses wanted to draw a line between them and himself. Whereas on this day he knew that he would not cross the Jordan, they knew that they were slated to cross the Jordan. By saying אתה, "you," Moses implied "you and not I." According to Devarim Rabbah 3,11 Moses phrased this line so that the Israelites would understand that they should plead with G'd on his behalf to permit him to cross the river Jordan. Moses was afraid the Israelites would not get the hint; therefore he emphasised the word היום, "this day," meaning that the difference between them was only on that day, i.e. that they would cross now whereas he would not. There would, however, come a time when he too would be allowed to cross the Jordan as we learned in the Zohar volume two page 120 on the verse כימי צאתך מארץ מצרים (Michah 7,15). We deduce from that verse that Moses will lead the Israelites into the Holy Land at the time discussed by the prophet.

Another answer to the question: (Page 55b) Telling a story is like stoking a fire full of hot coals. The more one turns and prods the coals the hotter the fire will become. Similarly the more one tells the story, the more one becomes worthy of attaining a true knowledge of the Divine, as we learn in Exodus 10:2, “That you may recount in the hearing of your children and your children’s children….in order that you may know that I am the Lord. ” One might think that wise and knowledgeable people are exempt from this commandment – the Haggadah comes to teach us that even the most righteous person is even more praiseworthy when he dwells on the story of the Exodus. Even if we were all wise, all knowledgeable…it would our obligation upon us to tell the story of the Exodus: (Page 55b) We lift up the holy sparks that fill the world by finding the fallen letters, repairing them and lifting them up . This is what we learn in Micah 7:15, “As in the days of the coming out from Egypt I will show you nifla’ot, wonders.” The word nifla’ot can be read as nafal ot, fallen letters. Each person must lift up the letters that have fallen to earth and are broken. Similarly, in Egypt the Israelites were oppressed, bifarech, ruthlessly. This word can be read as be peh rach, with a soft tongue. Through their oppression the Israelites were able to lift up the broken letters and redeem them. The essence of this repair was Pesach, peh sach, speaking with a fluent tongue . Through our telling of the Exodus we bring life to the broken letters that fell to earth during the cataclysmic trauma in the time of creation and we lift them up once again. Those who hear these words on this night when we tell the story of the Exodus as we are commanded to do will gain vitality and life. When we tell the story we cause others to give thanks and praise the Holy One, so that we express holy utterances that are a source of vitality and strength. These words fly upward rather than remaining below, God forbid. Not only is the story teller praiseworthy but he has the merit of making others praiseworthy as well since they too will raise God and acknowledge his manifold acts of love and his wonders, his fallen letters.

In the desert. The many wonders that were done for our forefathers when they left Egypt in the deserted wilderness, will now wander before the prophet in his Divine Inspiration, visualizing in his Inspiration that the path that G-d led them then, which was a way of miracles and intervention, were prepared for and also guarded the sons of their sons to pass through a second time at the time of the final redemption, like it says "I will show him wondrous deeds as in the days when you sallied forth from the land of Egypt. (Micah 7:15)", but in addition God will continue to reveal his strong hand also in a new course that was never done in the world, and He will work miracles and work wonders that were not created from older times. And there is a difference between "desert" and "wilderness", that just like in a settled land places of gardens and orchards were found, so too in a desert there are places of dryland and dugouts found which grow thorns and thistles, and this is called "wilderness". And there is a difference between "Clear a road" and "Level in the wilderness", that "Clear a road" is a road that that was already around, and the obstacle stones have been removed, but "Level in the wilderness" means that they should pave and raise a new path that was not already around, and there is a difference between "Lord" and "our God", like I explained in many places that the name "Lord" is called from the side that He is the Creator of the world and constantly renews it, and the name "God" particularly the name "our" (נו) teaches the attachment He has with the Israelites and the Divine Intervention that He sets apart for them to work wonders and work splendors. So it says here in the "desert" where the Israelites traveled when they left Egypt, and there is where the path of God already was from the pervious miracles, clear the road from obstacle stones, because now this road will be renewed and the miracles will be revealed a second time, however in the wilderness which is wilder than the desert, and the Israelites did not travel there, there they need a new highway that never existed, and this highway will be to our God, special to us in his wondrous love for us, and he will add miracles and signs and wonders that were never before revealed.