Know! there are twenty-four types of redemption, because there are twenty-four courts. Paralleling each and every court is a specific redemption to mitigate the judgment found there.

Therefore, it sometimes happens that the redemption performed proves ineffective. For not everyone knows all the twenty-four redemptions. And even if someone knows them, he does not perform them all. Therefore, if he does not perform the specific redemption for a particular judgment, this causes it to be ineffective.

But know, there is one redemption that is inclusive of all twenty-four courts and that can mitigate all [their judgments]. And for this redemption one needs a time of favor, the aspect of the revelation of the Forehead of Favor, as on Shabbat afternoon, which is the aspect of “But as for me, my prayer… a time of favor…” (Psalms 69:14).

However, even [among] the tzaddikim, not everyone knows this redemption. There is only one in a generation that knows this redemption. There are even occasions when this tzaddik performs the redemption and it is still ineffective. The reason is that Above, as well, they are very much desirous of such a redemption, for it is not very often that such a redemption, which can mitigate [the judgments of] the twenty-four courts simultaneously, comes their way from below. Therefore, when this mitigation comes their way, they use it for some other purpose—i.e., through this redemption and mitigation converts are made.

For as long as there is idolatry in the world, there is fierce anger in the world (Sifri on Deuteronomy 13:18). Yet, when people mitigate the judgment and fierce anger, idolatry is mitigated and converts are made. This was the mission of Moshe Rabbeinu, of blessed memory, throughout his lifetime and even after his death; evidenced by the fact that he attempted to draw close the mixed multitude in order to make converts.

[Moshe did this] in death as well; he was buried opposite Beit Pe’or in order to mitigate idolatry, so that [its worshippers] might become converts. Therefore, he passed away on Shabbat afternoon—it being a time of favor—so as to mitigate [the judgments of] the twenty-four courts, as explained above, in order to make converts. For Moshe’s entire mission is to mitigate the fierce anger of idolatry [and transform it] into favor.

Moshe is thus positioned between shmad (apostasy) and ratzon (favor). For the numerical value of MoSheH is midway between the numerical values of ShMaD and RaTZON, because he is constantly ready to mitigate apostasy and transform it into favor, as explained above.

We therefore find in the Midrash (Bereishit Rabbah 70:5), that Rabbi Eliezer the Great converted converts. This is because he was a reincarnation of Moshe’s son. About him it is said (Exodus 18:4), “The name of the one was Eliezer,” as is brought (Bamidbar Rabbah 19:7). Thus, it was with this ability that he converted converts. Similarly, the reason Yitro converted was that he was Moshe’s father-in-law, as it is written (Exodus 18:1), “Then Yitro, the father-in-law of Moshe, heard.” The fact that he was Moshe’s father-in-law is what caused him to hear and convert.

For Moshe’s entire mission, during his lifetime and now, after his death, is only to make converts, as explained above.