ספר שמות

My father, my master, my teacher and mentor, the righteous one who should be remembered for life in the World to Come said, that the reason there was a need for ten plagues was to remove the shell and hiddenness from the ten ma’amarot (sayings) to make them into the ten dibrot (utterances). Until here are the words of my father. The explanation is, that in this world it is hidden, the fact that the root of the life force of everything is only the letters of the Torah, the ma’amarim (sayings) that were created by Him. And this is what it means, that they give reward to the righteous who uphold the world that was created with ten ma’amarot (Avot 5:1). The explanation is that they know and cling to the essence of the life force which is hidden, that exists through the ten sayings. And through each plague, He removed the hiddenness of one ma’amar (saying). And they became the ten dibrot. The meaning of dibbur is a language of conducting. Like it is written, “there is one leader - “dabar" - for a generation" (Sanhedrin 8a). And like it is written in the holy Zohar, the explanation of “and you should speak (ve-dibarta) about them when you sit in your house and when you go on your way…” (Deuteronomy 6:7), that he should conduct all of his actions by the words of Hashem and His unity and His love, that all his actions should be for the sake of Heaven. And this is the explanation of “by His word (bidvaro) He brings on evening” (Evening Prayers). The aspect of the Kingdom of Heaven, that His honorable name should also be within the mixture and the hiddenness, through faith [like it says, “truth and faith” in the evening prayer (Brachot 12a), like we wrote elsewhere]. And during the time of exile, the truth is hidden. And that is what the holy Zohar writes, that the aspect of dibbur was in exile. And that is what Moshe, our teacher, said, “and I am of closed lips” (Exodus 6:12), “I am not a man of words” (Exodus 4:10). And at the time of the receiving of the Torah, the aspect of dibbur was revealed, as it is written, “and Hashem spoke (va-yidaber)” (Exodus 20:1). [And this is what is written in the midrash (Devarim Rabbah 1:1), once he merited the Torah, “these are the words that Moshe spoke…” (Deuteronomy 1:1).] And in the midrash, “the weight of a stone…” (Proverbs 27:3), that the creation of heavens and earth was not weariness for Hashem. What does weary Him? Those who anger him… (Shemot Rabbah 13:1). The explanation of weariness is only that which is hidden in this world. And it is found that it refers to one who says “my strength and the ability of my hand…” (Deuteronomy 8:17). And also Pharoah who said “mine is my river…” (Ezekiel 29:3). And we can learn from this, for on the holy Sabbath which is called “rest”, the One about whom it says “He does not tire” (Isaiah 40:28) ascribed rest to Himself! The explanation is that on the holy Sabbath it was revealed that everything is from the life force of Hashem, as it is written “even an ignorant man, the fear of the Sabbath is upon him” (Talmud Yerushalmi Demai 4:1). [And therefore, on the holy Sabbath the children of Israel testify that Hashem created the world, as it is written “the one who says “and He completed” becomes a partner… that this knowledge is more rest, as we said above].

In the midrash on the verse “for I have hardened his heart” (Exodus 10:1), it explains that Hashem hardened Pharaoh's heart so that it would be a help to redeem Israel (Shemot Rabbah 13:1). Because they were not worthy. And this was a reason to harden his heart. “And the anger of a fool is stronger than both of them" (Proverbs 27:3). And this is to teach every person from Israel that he should not be discouraged when he sees the hiddenness. Because everything is for good. [As it is written, “and as for me, my feet almost strayed… surely You set them in slippery places…” (Psalms 73:2,18), and it is written “and Your thoughts are towards us” (Psalms 40:6).] And this is what is written “come to Pharaoh" (Exodus 10:1), because even the hiddenness itself is a help for the good, “for I have hardened his heart…” (Exodus 10:1).

In the midrash “human and beast…” (Psalms 36:7), “and when he is eight days old he should be circumcised” (Genesis 17:12), that he should see the face of the matron first (Vayikra Rabbah 27:10). Because it is written, “give a portion to seven and also to eight” (Ecclesiastes 11:2). “To seven” – seven days of creation. “To eight” – eight days until circumcision (Kohelet Rabbah 11:2). The explanation is that circumcision is the aspect of eight which is above nature. And we can come to this through the aspect of the Sabbath, to bring the sanctity of the holy Sabbath also into the days of the week. And this is giving a portion to seven, because the Sabbath is a taste of the World to Come. And through them we are able to also come to the aspect of eight.

“This month is for you” (Exodus 12:2). This idea is for the redemption from Egypt. Because in exile, this renewal is missing. As it says, “and a new king arose” (Exodus 1:8). And at the time of redemption, which is when it is made clear that everything is the life force of Hashem. And from this comes renewal. Because the life force of Hashem has constant renewal, as it says, “renews every day, constantly” (Morning Prayers). And the explanation of “constantly” is every day. Only one who forgets and who is enmeshed in nature, about him it is written that “there is nothing new under the sun” (Ecclesiastes 1:9). But someone who is clinging to the internality of the life force of Hashem has constant renewal. And that is what is written, “this month is for you” (Exodus 12:2). That every person from Israel can awaken this renewal through faith, when he clarifies in his heart that everything is from Hashem. And this is the difference between the Sabbath and Rosh Chodesh. That the Sabbath is a trace of the World to Come, established and standing, that there is no hiddenness. As it is written, “disappear from it” (Zohar Terumah). But Rosh Chodesh is to illuminate even the weekday with renewal. And this is dependent on Israel, as it is written “to the God who completes for me” (Psalms 57:3; Shemot Rabbah 15:2). And this is what Rashi says, and what is written in the midrash, that Moshe, our teacher, had difficulty, until He showed him, “like this, see and sanctify…” (Rashi on Exodus 12:2, Midrash Tanchuma Shmini 8). And didn’t He only speak to him during the day? Rather… He showed it to him at nightfall (Rashi on Exodus 12:2). Because the aspect of Moshe, our teacher, is a clear vision, the aspect of the Sabbath. And this is the meaning of “and Moshe will rejoice” (Sabbath Morning Prayers). But the aspect of month is by way of faith, as we said above. And He showed it to him at the time of dark, at twilight. And it says “this” to let him know that Hashem and His name are one. And sometimes it has to be by way of faith in order to awaken the renewal, as we said above.

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