Musar para sa Mga Awit 91:15

It can also, be answered in a different way, one that is more internal: Torah is action and analysis, revealed and hidden. That which is revealed in the Torah is the practice of its commandments, which are the 248 positive commandments; and the guarding of its prohibitions, which are the 365 negative commandments. But there are [also] hidden reasons for these and those divine secrets that are all attached to His great name. About those that know them, it is stated, I will set him on high, because he has known My name (Psalms 91:14); and they are embodied by, and you who cling to the Lord, your God (Deuteronomy 4:4). So behold the order of levels is like this: A boor does not fear sin, etc.; rather he must first study the 613 commandments. Then the study will bring him to action and he will become, one who fears sin. Afterward, when he arrives at this virtue, all of his actions are a ladder to climb to analysis, which is the hidden part [of Torah] and he will merit to behold the pleasantness of the Lord [alluding to Psalms 27:4]. And this is the true wisdom — knowledge of the secrets of the commandments, which are the divine secrets. And it is for this wisdom that he needs to have it preceded by the fear of sin, as it is written, See, fear of the Lord is wisdom (Job 28:28). And then his wisdom will be preserved, and secrets of the Torah will be revealed to him, to be a sage who understands on his own. And this is a matter that we have seen and heard from many pious ones: Before their occupation with divine secrets, they would be examining [their] deeds, confessing their sins, and clothing themselves with the fear of God.

When he responded, Isaiah only volunteered for the שליחות, G–d's mission, not for the הליכה, which could have passed for his own initiative. G–d had to tell him then that at that point in time He needed a messenger only for the unpleasant part of the mission. This is why He said to him לך ואמרת, "go and say." Similarly, in our case, G–d wanted to provoke Pharaoh so that out of the additional "darkness" the contrast with the "light" of the redemption would be so much greater. In other words, יהי שם השם מברך, first afflictions, then peace, serenity. G–d Himself is with us even while we suffer, i.e. His own name will become greater only in the future. This is the meaning of עמו אנכי בצרה, "I am with Israel when it is in trouble" (Psalms 91,15). There is no greater trouble than that G–d's Presence must exile itself on account of our sins. In Exodus 1,14, וימררו את חייהם בעבודה קשה, "They made their lives miserable with hard labour," the word חייהם refers to that which gives us our strength, i.e. G–d. In other words, the Egyptians made our lives in the Celestial Regions bitter.

G–d's question in 14,15: מה תצעק אלי, which Rashi had understood as a criticism of Moses who engaged in lengthy prayer when the need of the hour was action, becomes clearer now. G–d hinted to Moses that he was mistaken when he thought that he fulfilled G–d's desire, i.e. that his prayer was something which G–d "needed." As long as Israel was in distress, i.e. in exile, not on the soil of the land of Israel, there is no such thing as G–d "desiring" or "needing" such prayer. As long as the שר של מצרים is still in pursuit of the people of Israel, "I may be with My people, as I am always when they are in difficulties, but I do not 'desire' their prayer." At a time such as this the adversary has to be humbled; this can only be done by action. Hence: "tell the Israelites to get moving!"