“And it was, when Pharaoh sent the people away … and Moshe took the bones of Yosef with him ….” (Shemot, 13:17–19) Why were these two verses juxtaposed? When Moshe Rabeynu saw Pharaoh running close behind them even after they were redeemed, it caused him to doubt if Israel had reached its final completion. They would not have if they still had a connection to Pharaoh, perhaps due to the long time they had spent in Egyptian society. Furthermore, when he saw that God did not lead the people in the direct route along the coast by way of the land of the Philistines¹³ so they wouldn’t regret and return, Moshe also understood that Israel had not yet been completed in their final birur (refinement). It is written in the Pirke Avot (Ch. 3, Mishna 9), “He whose fear of sin precedes his wisdom, his wisdom will endure.” There are times when God hides His actions and conceals His intentions from mankind. Then man does not know God’s will is in that particular matter, as we find in our case where Moses was uncertain, a wonder in his view why God did not lead the people through the land of the Philistines. If one sees that God is dealing with him in a hidden, inscrutable way, then he is advised not to be too clever, but should rather perform the mitzvot with simplicity and intensify his fear of God. This is “Moshe took the bones of Yosef …” When he faces uncertainty, the Tsaddik accepts that the deficiency in his surroundings is really a deficiency in himself. This has to do with how he took Yosef’s bones. When Moshe had accepted that Israel’s incompleteness evinced by wanting to go back to Egypt really depended on himself, then he began to intensify his fear of God. This is hinted at in the bones of Yosef, for the main attribute of Yosef haTsaddik was the fear of God, as explained in the verse (Amos, 5:6), “lest the house of Yosef overcome like a fire.” And this is the meaning of, “he whose fear of sin precedes his wisdom (his wisdom shall endure),” which is the attribute of Yosef haTsaddik.

footnotes: ¹³ But rather He led them by a more circuitous way so it would be more difficult to return.

“And they took their journey from Succot, and they encamped at Eitam, on the edge of the wilderness.” (Shemot, 13:20) “Succot” means trust (as living in a temporary dwelling requires trust), and, “Eitam” represents tekifut (“holy chutzpa,” going forward without stopping to assess the situation). sup15, meaning strength. “And God went before them by day with a pillar of cloud … the pillar of cloud did not depart from them by day nor the pillar of fire by night.” The pillar of cloud teaches of the fear of God, and the pillar of fire teaches of trust. Sometimes we find man’s heart filled with great trust and great tekifut, called “day,” which requires him delve deeply into the fear God. At other times a man is in a pronounced state of fear, called “night,” which necessitates that he increase and strengthen his trust in God. This is the meaning of “with a pillar of cloud by day and a pillar of fire by night.” This is the explanation of the Mishna in Pirke Avot (Ch. 3, Mishna 17), “If there is no wisdom, then there is no fear, and if there is no fear, then there is no wisdom.” Wisdom is really tekifut, for wisdom fortifies and strengthens the heart of the wise. Yet still, if there is no fear of God, and he does not understand that in an instant God can take away this wisdom and tekifut, then his wisdom is worthless as he fancies that his tekifut can withstand even God. There is no greater nonsense. “If there is no wisdom then there is no fear,” refers to one who has no trust in God, yet he is constantly in a state of fear even without the inspiration from the Torah, then his fear is not authentic but rather imaginary, as one who truly fears God has tekifut in his heart and trust in God. This is as it says once, “and the children of Israel went on the dry land through the sea,” while another time it says, “through the sea on the dry land.” “Sea” teaches of fear, meaning prayer, and “dry land” teaches of tekifut and trust. The principal tekifut is the Torah, the tekifut of Israel. If one’s prayer leads him to study Torah he can know that his prayer is accepted. Likewise he will know that his Torah is the Torah of truth if it is accompanied by crying and praying in his heart. Thus he needs to join the two together as one.

“… and at night in a pillar of fire to give them light, so that they might go by day and by night.” (Shemot, 13:21) It is written (Tehilim, 68:36), “Awesome is E-lohim from Your sanctuary, the God of Israel gives strength and awesome might to His people, blessed is E-lohim.” “Awesome is E-lohim.” There are so many reasons to fear and tremble before Him, yet still, at the place of the Holy Temple, where all fear goes forth into the world, of this it says, “Awesome is E-lohim from Your sanctuary,” the source from where “strength and awesome might” go forth to His people Israel. Because of this the verse ends, “blessed is E-lohim,” meaning that He is a fountainhead of life that is ever flowing and never ceasing. Yaakov Avinu possessed these two attributes of fear and trust, corresponding to the face of the eagle in the Merkava (chariot) of Yechezkel, for it is the nature of the eagle to be merciful with its own young and cruel to strangers. This is to “go by day,” meaning with mercy towards Israel, and “by night,” against the nations.

“… that they turn back and encamp before Pi Hahirot ….” (Shemot, 14:2) The impure power of this form of idolatry was the kelipah¹⁶ of z’nut, or licentiousness, and as such this particular idol in the desert was in the form of a male and female.¹⁷ Therefore its name was Pi Hahirot,¹⁸, the mouth of liberty. for the nations define freedom as the freedom to extend into and perform all the lusts of the heart. On this Pharaoh said, “they are confounded in the land.” As if to say that when they reach this idol it they will be confounded by the realization that they are so enslaved to their physical desires that they go to great lengths to guard themselves with all of the “fences” or extra stringencies of the Torah. In fact the opposite is true, for the nations are enslaved to their lust as their intelligence is not in control of their hearts. Rather they are ruled by their desires, and there is no enslavement greater than this.

footnotes: ¹⁶ Evil force, or “shell.” ¹⁷ Apparently engaged in the act of fornication. ¹⁸ Like pi haheiroot

“… over against it shall you encamp by the sea.” (Shemot, 14:2) It is written (Gemara Berachot, 63a), “Know Him in all your ways, even concerning a sin.” Such is the case with “over against it [the idol of ba’al tsafon] shall you encamp by the sea.” Even if your actions are similar to the Egyptians, yet still, the actions of Israel are good, for the people of Israel, the portion of God, are cleaving in simple life without any separation and drawing their energy from the Source of life. Just as God is disencumbered of any attribute or any external coloring, but rather exists in absolute simplicity, so too Israel at the source of its life, free of any external force, separation, or subordinate power. Whether concerning wisdom, status, or wealth, Israel is disencumbered of any influence other than God. With the nations, however, each particular nation has its own power and hue from which it draws its life force and to which it grasps hold of. For example, the power of Babylon was in its status, and the power of the Philistines was in the tricks and wisdom they used to attain wealth, or a crafts with which they could earn a livelihood. The power of Moab and its kelipah was strength, strengthening their minds with a healthy diet and the like. Their particular form of idolatry was Chemosh (meaning “dried”), meaning the form of a man dried up from its childhood form.¹⁹ Their fear was that this power would be taken away, like an old, senile man with little appetite. Now God dispersed Israel among the nations so they would be among these powers, to clarify, refine, and clean themselves concerning them, not turning to them but rather placing their trust in God. And in the future, when God will redeem them, He will then give them all the powers from which they had refined themselves, the status of Babylon, the wealth of the Philistines, the strength and mental fortitude of Moab. He shall give them all of these in recompense for all the trials and tribulations they incurred in the exile. Thus when God shall plant these good things among Israel these attributes will be filled with Kedusha (holiness) and among Israel they will be limitless since they come from God. Among the nations of the world these good things are given in in a limited way, but with Israel they will come from God’s providence and without limit, as God is without limit. This is explained in the prophecy of Yesahyahu concerning the fall of the Philistines, saying, “and the firstborn of the poor I shall feed, and the needy shall lie down in safety, and I will kill your root with famine” (Yesahyahu, 14:30). They will be paid back measure for measure. Since they say that they need to run after sources of livelihood for security (yet security based on a subordinate earthly power), therefore it is said, “and I have killed your root with famine.” Then when they fall, their power and abundance will be brought into Israel. This is because Israel was in exile among them and tested concerning this attribute, not placing their trust in the subordinate power but rather in God. Therefore, “the firstborn of the poor I shall feed,” meaning Israel who are poor and relying on God. Now with the fall of the wealthy Philistines, the poor of Israel will be fed and supported. It will be similarly so with the downfall of all the other nations. This is the explanation of the verse, “over against it shall you encamp by the sea.” Four powers are enumerated here which are the kelipot of Egypt, migdol (tower), yam (sea), ba’al tsafon (master of the north), and pi haheirot (the mouth of freedom). Therefore the verse says, “over against it shall you encamp.” Corresponding to them and similar to their powers so will all the benefits and abundance of Egypt be yours, and nevertheless you will be redeemed from them and they will fall before you. When all of these powers are among Israel they are filled with Kedusha even if they seem similar to Egypt, for “E-lohim made them one over against the other [everything in Kedusha has its “evil twin” in impurity].” The accuser saw them at the Red Sea and claimed, “what is the difference between these and these? [for they both served idols],” yet God testified for them that there is nothing in the hearts of Israel except the love of God.

footnotes: ¹⁹ Perhaps a kind of “shrunken head.”

“… and the children of Israel left with a high hand.” (Shemot, 14:8) The Aramaic translation reads, “with an uncovered head,” meaning not with high hand against others, but rather with pride and confidence, since they are now free and fear no one.

“God will fight for you, and you shall be silent.” (Shemot, 14:14) Concerning this they were commanded to hold their peace and refrain from action, not even praying to God. With the war against Amalek we find the opposite, where it is said, “and it was, when Moshe lifted his hands [they succeeded],” and it said, “and his hands were emunah, steady [faithful],” where the Aramaic translation reads, “his hands were spread out in prayer.” There is a difference between Amalek and other nations. Other nations say that not all is in the hands of Heaven, and ascribe all good influence to their own efforts, saying, “my strength and the power of my hands has gotten me this wealth.” Therefore in Israel’s war with Egypt they were commanded to hold their peace, meaning to show that all is in the hands of Heaven, and even the prayer that a man offers cannot be done independent of God’s will. Thus it is said, “and you will be silent.” The Gemara in Kedushin (18a) calls Amalek, “the apostate of Israel.” He ascribes all of his actions to God. He believes that all of his evil is God’s will, as he could not do anything but for the will of the Blessed One. The advice against this belief is to show how man has the power to choose the fear of Heaven, and for this he needs Divine service and prayer. On this the Gemara (Sanhedrin, 60a) mentions Ravshakei, an apostate of Israel (see 2 Kings, Ch. 18), who said, “have I come up to this place without God to destroy it!?” In this way he attributes his wickedness to God, and the advice against this is to pray.²⁰

footnotes: ²⁰ Though it must be investigated, for it says there in verse 36, “and the people held their peace … for the king’s commandment was, answer him not,” which seems like the response for Egypt.

“Thus God saved Israel on that day ….” (Shemot, 14:30) After the great salvation of the redemption from Egypt they needed to experience tsimtsum (constriction). During Passover eating is constricted, hinted at in the matsah, “the bread of poverty.” But here (in this verse) after they merited the splitting of the Red Sea on the seventh day of Passover, it says, “thus God saved,” etc. On that day they no longer needed “fences” (for the law) and restrictions, and this is hinted at in what is written in the Mishne Torah (meaning the book of Devarim, 16:8), “six days,” and it does not say seven.²¹ was only for six days, and then on the seventh, “thus God saved,” meaning releasing them from restrictions and bringing them great salvations.

footnotes: ²¹ Meaning that the period of tsimtsum

“… horse and its rider He threw into the sea.” (Shemot, 15:1) “Horse” teaches of speed and expansion. “Rider” teaches of a settled mind that restrains the horse from running. With the nations see the pleasures of this world, they do not have the power to restrain themselves but rather expand into their desires. Therefore concerning them it says first “horse” and then “rider,” for after they have been filled with all their desires they have no power for more and cease. Yet with God it says (Habakuk, 3:8), “when you ride upon your horses and chariots of salvation.” The verse says first “You ride,” to say that when God gives goodness to Israel He constricts it before it comes into their possession, and they do not take it until they fears the giver. Then He gives it in a way that it is received by a fully willing heart. This is why it says first “when You ride,” teaching of reckoning and a settled mind, and after “Your horses,” denoting the effusion of good with great velocity.

“God is a man of war, God is His name.” (Shemot, 15:3) It is written in Midrash Esther (Rabba, 6:3), “With the wicked, their personal name precedes, ‘is their name,’ such as ‘Naval is his name,’ ‘Sheva ben Bichri is his name,’ and so forth. Yet with the tsaddikim, ‘their name is’ precedes their personal name, such as ‘his name is Manoach,’ ‘his name is Kish,’ ‘his name is Mordechai.’ This is because they resemble their Creator, of whom it was said, ‘and My name YHVH I did not make known to them’ (Shemot, 6:3).” So here in the Song of the Sea it say, “God is His name,” just as we find with the tsaddikim, where “his name is” precedes their personal name, because they control their hearts and their hearts are in their possession. The expression “his name” teaches of will, for even shmo, “his name,” is numerically equivalent to “ratson,” “will” (both equal 346) as is mentioned in the Midrash (Bereshit Rabba, 34:11). The tsaddikim control their wills and consider their thoughts. If they deem them improper they refrain. With the wicked it is the opposite as their hearts possess them. It is written in the Midrash (Yalkut B’shalach 241 in the name of the Midrash Avchir), “the angel of Egypt came to recommend that God be merciful with them, so the angel Gavriel came with a brick, placed it before the Holy One, blessed be He, and said, ‘with this Egypt has subjected Israel to slave labor.’ ” With all of Egypt’s sins and wickedness there was still a little room to teach of their merits as their hearts were somewhat inclined towardss the good. Therefore would have been proper for God to be merciful with them and see to their welfare. But when Gavriel came and showed them the brick,²² he was saying that they enslaved Israel with such wickedness that any tendency towardss the good was null. Therefore God said, “God is His name,” meaning that He will deal with them measure for measure, for just as they had no control over their hearts, so too God will not change His will from the attribute of stern justice, and this is “God is His name.”

footnotes: ²² Remember the horror that the Egyptians would make bricks out of Jewish children.

“Who is like You among the powers [eileem] Hashem? Who is like You, glorious [ne’edar] in holiness ….” (Shemot, 15:11) “Who is like You among the powers,” is saying that in God’s essence He is hidden from the eye of all life and no one can apprehend Him, as it is explained in the Gemara (Gittin, 56b), “who is like You among the speechless.”²³, speechless, signifying unfathomable inwardness. “Glorious in holiness,” is to say, openly revealed, for the Creator is readily apparent in the creation. All created beings are evidence of the Creator, for whatever the seeker of God encounters his heart wells up and he asks, “who created these?” This is the meaning of the phrase in the liturgical poem, “ha’ederet ve’ha’emuna,” “the glory and the faith, to the Life of all worlds [God].” “Glorious” means revealed and “faith” means hidden and concealed. Something that is not hidden needs no faith, only something that is concealed requires faith, and this is because in man’s view the only thing that is revealed is that a great wonder created all of these. These two aspects of the hidden and the revealed are only united in God.

footnotes: ²³ Eelaymim

“And Moshe had Israel travel from the Red Sea ….” (Shemot, 15:22) When Moshe Rabeynu saw that Miriam the Prophetess sang the song at the sea, then he knew that it was time for them to move on from their place. Thus it is with God at a time when He effuses a renewal of the Torah to Israel, first He effuses it to the hearts of the leaders and tsaddikim among them. Then afterwards it extends to the hearts of all of Israel, down to the smallest of the small, until this Kedusha (holiness) comes to the hearts of the women. Then the renewal is complete, it has been instilled in the hearts of Israel, and then it is necessary for a new renewal of the Torah. Thus it was with the Song at the Sea, first in the mouth of Moshe, and then in the mouths of all Israel, and when it was said, “and Miriam sang for them,” then it followed immediately, “and Moshe had Israel travel.” Meaning that from now on you need not occupy yourselves with this, for you have already finished what was needed, and now we need to renew words of Torah.²⁴ to the hearts of Israel, it proceeds level by level, first by way of the leaders of Israel, just as the Torah was given to Moshe and afterwards he taught it to the leaders of Israel until it finally reached the common folk, just in the same way each soul in Israel first receives in his consciousness [da’at-Moshe] until the Kedusha is fixed in all his limbs and organs, as it is written [Malachi, 3:16], “then they that feared God spoke with one another, God heard it, and a book of remembrance was written before Him,” meaning that it was carved into the hearts of the children of Israel. We find that the beginning of the effusion of Kedusha is in the Kedusha of time, and time is only in the possession of God. Therefore women are exempt from positive mitzvot that are bound to time, for female teaches of being fixed in time without activity. However, women are required to perform mitzvot that are not bound to time, and this is the sign that this Kedusha is fixed in the hearts of Israel. Knowing this, Moshe had them move on, for whenever it is not yet fixed in the heart of man he can still enter into uncertainty, and enter this Kedusha into uncertainty, for it is not yet promised to him, so he may enter it into uncertainty on the possibility that he may gain even more. Yet when it is fixed in his heart, he is not permitted to enter [this Kedusha into uncertainty] for now it is certainly his and his possession, so once Moshe saw that the Kedusha was fixed in their hearts he had them move on. For truly all the Kedusha that man receives, when one receives goodness from God, there is a recognition of His greatness all the time that it resides in his intellect. It is brilliantly clear and cannot be brought to a place that is not God’s will. Yet when it is fixed in the body, then the brilliant clarity is hidden from man and with this added strength he might use it to do an unwarranted activity. For this reason our sages enacted that we say the ketoret (incense offerings) after every [morning] prayer, because the word ketoret is related to the word ketira, connection, meaning connecting everything, to make sure that this newly gained strength [from the newly gained Kedusha] does not enter into a realm that is not God’s will [that it be connected to the will]. And this incident actually caused Miriam to speak against Moshe, so therefore she is called here “Aharon’s sister,” for Aharon was also caught in this [as mentioned in Rashi]. Even though the illumination of God brings strength to man, yet indeed it does not have to be the source of distress of any man, which is a place that is not God’s will. So therefore Moshe had them move onward. (Excerpt from Giliyon Mei HaShiloach.)

footnotes: ²⁴ When God effuses Kedusha

“… and they went three days into the desert and did not find water.” (Shemot, 15:22) After the great event at the Red Sea, and the great understanding received with the revelation of the Shechina (Divine Presence) as is explained (Mechilta B’Shalach, 3), “a maidservant saw at the splitting of the Red Sea more than the prophets,” they then went for three days with no effusion of the renewal of Torah. This is the meaning of “they did not find water,” that they did not find the longing and the desire for Torah, and were thus despondent. What follows is “and God showed them a branch,” which the Aramaic translation renders “He taught them advice.” The advice was that even this absence of the renewal of Torah (this “dry period”) is also filled with light and goodness from God since it is His will, so it is also goodness of great depth. On this the Midrash says (Tanchuma, B’Shalach, 24), “He made sweet the bitter,” and with this intention he gave them laws of Shabbat, the Red Heifer, and the Justice system at the place named “Mara” (bitter. All three examples will show how the bitter turned to sweet.) “Shabbat” means that they saw how God gave them a way to serve Him even by refraining from action, so there is no reason to complain. “Red Heifer” teaches of the future, for in the future, “He will be one and His name one,” the service will be discontinued and there will be no anger. “The Justice System” teaches of order, for then they will not try to force the hour in order to merit all this goodness, as it must go according to an order so it can be fixed in the heart and immutable.

“And He said, if you will surely hearken to the voice of Hashem your God, and do what is Honest in His sight, and diligently adhere to His voice, and guard His laws, then I will not put on you any of the diseases I put upon Egypt, for I am God, who heals you.” (Shemot, 15:26) It is written in the Holy Zohar (Parshat B’Shalach Shemot, 60b), “If you will surely hearken,’ this is the ‘Knesset Yisrael,’ the community of all Israel [the Shechina]. ‘And do what is honest in His eyes,’ this is tsaddik, the righteous, [or the sefirah of Yesod, foundation or connection]. ‘And diligently adhere to His voice,’ this is, ‘Netsach,’ the sefira of eternity or victory. ‘And guard His laws,’ this is, ‘Hod,’ the sefirah of majesty or splendor¹.” (A little further the Zohar continues,) “Corresponding to these four there is protection for the holy ‘roshem,’ the imprint. Knesset Yisrael is protected by keeping the laws of nidda, family purity. The tsaddik is protected by keeping away from the ‘maidservant’ (adulterous relations). Netzach is protected by keeping away from the daughter of the Gentile. Hod is protected by keeping away from the harlot.” The explanation. “Keeping away from the daughter of the Gentile” means from that which has no portion at all in Israel. “The Harlot” is that which has a portion in Israel but it belongs to another and not to you. “Nidda” means that it belongs to you but its time has not yet come. “The Maidservant” means nonsense and things that are unnecessary, and (refraining from this) guards the tsaddik.²⁵

footnotes: ¹ Or empathy. See Kaplan, “Inner Space,” ch. 6-8 ²⁵ These could be variously interpreted as pertaining to many different situations, the theme of adultery or licentiousness being only one very important application.

“And He said, if you will surely hearken to the voice of Hashem your God.” (Shemot, 15:26) That is to say you will be willing to hear His voice, which is the fulfillment of the mitzvot. (The author explains each phrase in the verse.) “And that which is honest in His eyes you will do”—“honest” means that you will perform His mitzvot with love and affection, and you will understand how to have in mind the awesome depth of God’s consciousness in order to do more than He commanded you. You have been instructed by the honesty of your heart, for that is honest in the eyes of God. For example, to go beyond what is required for hiddur mitzvah (adorning the mitzvah) up to a third more than was commanded. “And diligently adhere to His voice, and keep all His laws” teaches of zeal or alacrity, to fulfill them immediately, and “laws” [choq] teaches of that which exceeds the capacity of the intellect, and then “for I am God who heals you,” and you will be healed from all.

“And they did not listen to Moshe, and some of them left it [the manna] until morning, and it bred worms, and became repulsive.”(Shemot, 16:20) That the manna “bred worms and became repulsive” is to say that they had unwarranted and repulsive humility. Even though they knew that God would not abandon them, still they worried that manna would descend to all of Israel but not to them. This is repulsive humility, for no one should see himself as worse than all the rest of Israel.

“And Amalek came and made war with Israel in Rephidim.” (Shemot, 17:8) The sin at Rephidim was that they desired a greater status, yet at that time it was not possible to come to any status greater than Moshe, for “of what use is a candle against the bright sky?” [Hullin, 60b] This was the quarrel of Israel where it is said “that they tested God saying, is God among us?” The result of this sin was the war with Amalek who senses whenever Israel misses the target even to a hair’s breadth. This is why Yitro came at this time (to fix this), as it say in the Midrash (Shemot Rabba, 27:3), “Smite a scorner, and the simple will become prudent. ‘The simple will become prudent,’ is Yitro,”²⁶ who advised to grant others status even in the days of Moshe Rabeynu, when he said “to make princes over thousands,” etc. Then the great among them will be raised over the small, all the way up to Moshe Rabeynu.

footnotes: ²⁶ Rashi says on this verse, “because of the plagues on Pharaoh and the war with Amalek, Yitro became wise and converted.”