Va’era 5637 תרל”ז

ברש”י וארא. אל האבות. בא”ש כו’ חבל על דאבדין כו’. ביאור הענין כי בוודאי גם האבות היו יכולין להשיג שם הוי’ ב”ה. אמנם בחירת האבות הי’ בבחי’ אל שדי שהוא כבוד מלכותו ית’ בעולמות שברא. כענין שכ’ לתקן עולם במלכות שדי. וזה עצמו מ”ש ארץ כנען כו’ מגוריהם אשר גרו בה כו’. כי רצו לתקן עולמות השפלים לפרסם ולגלות כבוד ה’ לידע כי מלכותו מלכות כ”ע. כמ”ש במד’ ע”פ התהלך לפני כו’ משל למלך שנזדמן לו גבור ודיבר על לב המלך ע”ש. ובוודאי זה דבר גדול מאוד לאבותינו הקדושים בהיותם יודעין כי מוכנים הם לעלות בעליות גבוהות עד מאוד. הניחו הכל והכניסו עצמם בתיקון הבריאה. שהרי הכל לכבודו ברא. ובזכות זה הבטיח להם השי”ת כי גם זרעם אחריהם יבררו את מלכותו ית’. ולכן הי’ הגלות מצרים. וכן כל הד’ מלכיות בוודאי הכל כדי לברר מלכות שמים. [כענין אם יזכה יבחין כו’]. כמ”ש הממליך מלכים ולו המלוכה. פי’ מצד זה ניכר מלכותו ית’ בעולם שבידו להמליך למי שירצה א”כ לו המלוכה. [וז”ש חז”ל שהאבות בחרו הגלות]. ולכן כאשר בנ”י בכחם לא היו יכולים לאחוז לגמרי מעשה אבות בידם. לכך הוכרח להיות הגאולה ע”י צער ועבודה רבה. וזה תשובת ה’ על מאמר למה הרעותה כי הנה נודע בזוה”ק פי’ למה הרעותה. שמשה רע”ה הי’ למעלה מהטבע. ולא הי’ יכול לסבול ולראות כלל דבר רע בעולם. וע”ז התרעם לפני הבורא למה הכנים בנ”י במקום תערובת טו”ר. והשי”ת השיבו כי לאשר האבות בכחם נכנסו לתקן פרצה זאת. נשבע להם כי זרעם יגמרו את עבודה רבה הזו. והאמת כי האבות עשו זאת הכנה לבנים שיוכלו לבוא לבחי’ הגאולה בכח הקדמת עבודתם. וז”ש רש”י אל האבות שעשו כמעשה אבות לבנים. וכיון שלא הי’ לגמרי בזכות בנ”י רק ע”י זכות האבות לכך הי’ ע”י יסורים. וז”ש לא נודעתי. הודעתי אין כתיב כאן. פי’ שלא מנע השי”ת מצדו להודיע להם שמו ית’. רק שהם בחרו להם דרך זה עד שסיבבו שלא נודע להם שמו ית’. ובאמת עבודת האבות הוא בבחי’ תיקון המעשה. ומדרגת מרע”ה הוא בחי’ מנוחת יום השבת. [לכן כ’ ישמח משה במתנת חלקו]. שמעתי מפה קדוש מו”ז ז”ל פי’ הפסוק שמתי חול גבול לים כי ימות החול הם גבול להגביל שלא יתפשט החיות יותר מדאי. והוא עצמו שם הנ”ל שאמר לעולמו די:

https://www.sefaria.org/Sefat_Emet,_Exodus,_Vaera_6.2

Rashi (Shemot 6:3) “And I appeared to teh forefathers with the name of Kel Shakai etc, it is a pity for those that are lost”. (HaShem appeared to Moshe with His name הוי”ה something unprecedented with the forefathers, and they never complained, yet Moshe (apparently) complained.
The idea is that the forefathers themselves were clearly able to attain the (revelation of HaShem through) His name הוי”ה. However they made a decision to (approach their spiritual work) through the concept of the name Kel Shakai, which is the idea of the Glory of HaShem’s dominion throughout the world that He created. As (we see the application of the name Shakai) “to establish the world with the kingdom of Shakai.
This is the idea of the HaShem mentioning (Shemot 6:4) The land of Cana’an, the land where they sojourned”. For the mission of the forefathers was to repair the the lower worlds and reveal and demonstrated the honor of HaShem, that it will be know that His kingdom is the Kingdom of all the worlds.
This isthe idea of the Midrash (Sifri Ha’azinu 313: An analogy: A king and his soldiers go out to the wilderness, whereupon his soldiers bring him to a place of afflictions, invaders, and marauders, and they abandon him — whereupon there joins him a hero, who says to him: King, do not despair; fear nothing. I swear not to leave you until you return to your palace and sleep in your bed)
Now it is clear that it was a very great thing that our forefathers did, instead of attaining great spiritual heights they chose to leave everything and placed themselves in a situation ot repair the creation, for (they were aware of the idea of) everything He creates is for His glory.
It was in tis merit that HaShe promised the forefathers that their descendants will also clarify the kingdom of HaShem.
Therefore we were exiled to Mitzrayim, and so too the other of the 4 exiles were also to clarify the glory of Heaven.
[This is the idea that if one merits he will be able to see the difference between the kingdom of Heaven and that of physical kingdom*], as it states “He makes kings rule, and to Him is Dominion”. The idea is that because HaShem has the ability to give rulershipt to whomever He chooses, therefore this reveals the kingdom of HaShem, and to Him is the kingdom.
[This is the idea of the words of our sages (Avod :11) that the forefathers chose the exile].
Therefore once Bnei Yisrael were not able to hold on to the ways of their forefathers (in choosing and revealing HaShem in exile) then the redemption could only come about through pain and hard work.
This was therefore HaShem answering Moshe’s question of “Why have you been so bad to Bnei Yisrael?” The Zohar (2:208a) explains the meaning of Moshe’s question was that Moshe could not bear to see any evil in the world, because he was above nature, and therefore Moshe complained to HaShem: Why did You place them in such a place with a mixture of good and bad?
HaShem responded that it was really the forefathers who chose this path, to block this opening (and reveal HaShem throughout the world) and HaShem herfreo promised the forefathers that their descendants will continue their great work.
Now in truth the forefathers were preparing the way for their descendants to gain theri redemption through the precedence of their work.
This is why Rashi (Shemot 6:3) explains “And I appeared” referring to HaShem appearing to the forefathers. HaShem was explaining the reason for the hardship of the exile. Since they were relying on the merit of the forefathers, therefore the redemption had to be through suffering.
This too is the idea mentioned in Rashi that the word “became known” is used and not “made Myself known”. Thi means that haShemdid not hold back His revelation to the forefathers, they however chose the path that “the name of HaShem was not known to them” (as explained they chose the path of going into the darkness of this world to reveal the glory of HaShem).

In truth the (concept) of the work of the forefathers was the idea of repairing the world of reality, whereas Moshe Rabieng is the idea of the rest on the day of Shabbos. [For this reason on Shabbos day prayer we say “Moshe is happy with the gift that he gained”]
In the name of the Chidushei Harim, the pasuk “I have placed sand חול (also means mundane) as a border to the sea”. This means that the days of the week (חול) are a border that the life force should not spread out too much. This itself is the idea mentioned that the name Shakai is “That He told His world: enough”. (That His glory is always hidden somewhat in this world).



במדרש מה כו’ שיבא כו’ כבר עשוהו כו’ שלמה שהחכים על גזרתו כו’ עלתה יו”ד שבירבה כו’. ביאור הענין כי ראינו שהוצרכה היו”ד לטעון לפני המקום. משמע שהי’ בכחו שלא לסור לבבו כמ”ש אתי אל ואוכל. אך לא הי’ זה בזכות מעשיו בעצם. כי בודאי מאמר ה’ חי וקיים. כי אם ירבה נשים יסירו לבבו. אך לאשר שלמה הע”ה השיג בצדקות מעשיו מדרגות רבות ונשפע עליו כח משמים. כאשר כן התנהגות הבורא. שלפי עבודת האדם מוסיפין לו כח משמים וז”ש אתי אל ואוכל. וטעה לתלות הכל בעצמו ולכן נכשל. וז”ש עלתה היו”ד שהיא ע”ש המחשבה. פי’ שכח חכמתו עלה ממנו. ובהסתלקות הסיוע העליונה נאמר עליו נשיו הטו כו’ [ומרע”ה אשר הי’ עניו מכל והי’ אצלו לדבר פשוט כי כל בנ”י יכולין להשיג השגתו. לכן אמר למה הרעותה. אבל הי’ לו לידע כי סדר עבודת האבות קודם. וגם בחי’ מרע”ה לא הי’ יכול להיות לולי הקדמת עבודת האבות. ובע”כ צריכין בנ”י להיות בעבודה זו כדי לתקן תערובת טו”ר בעולם כמ”ש לעיל]:

https://www.sefaria.org/Sefat_Emet,_Exodus,_Vaera_6.3

The Midrash (Shemot Rabbah 6:1) describes that the letter ‘yud’ complained to HaShem that The King Shlomo was nullifying it. [The Torah states that a king is not allowed to have many wives for they will turn his heart from HaShem, yet Shlomo said that he will manage to have many wives and not turn his heart from HaShem. Therefore the letter ‘yud’ – which states this law in the Torah, complained that it was being nullified. HaShem therefore promised it that it would nev be nullified, and indeed Shlomo’s wives subsequently ‘turned his heart from HaShem’.]
The explanation of this whole story is as follows: From the fact the that the ‘yud’ had to make a complaint against Shlomo, it implies that Shlomo was actually able to overcome the temptation of ‘his heart turning from HaShem’, as he himself said “HaShem is with me, and I can manage. However since Shlomo attained such great levels through his actions, he was also showered from above with far greater levels of spirituality. This is the method of HaShem, that in accordance with one’s actions, one is granted more greatness (over and above one’s actions) from Heaven. This is the idea that Shlomo himself said: “HaShem is with me and I can manage”.
However he made the mistake of thinking that it was due to his own actions, and therefore he failed.
This is the idea of the letter ‘yud complaining. The letter ‘yud’ symbolizes one’s thoughts. This means that the power of his thoughts were higher than him, and therefore when this extra help from Heaven left him, then ‘his wives turned his heart”.
[Now Moshe Rabeinu (who complained to HaShem “why have you been harsh to your nation”), was the most humble of all men, and for Moshe it was obvious that all of Bnei Yisrael could attain these comprehensions (of HaShem’s greatness without the need to first go through the suffering of exile), and therefore he said: Why have You been harsh to this nation?
However Moshe too should have realized that it would not have been able to attain these levels without our forefathers having laid the path first. And therefore Bnei Yisrael had to go through the pain of exile to repair this mixture of good and bad in the world, as explained above (תרל”ז 1).



ד’ לשונות של גאולה כי כל הגליות נכללין בגלות מצרים. ואח”כ וידעתם כי אני ה’ כו’ הוא קבלת התורה שמתחיל באנכי ה”א אשר הוצאתיך. אח”כ והבאתי אתכם הוא ארץ ישראל שכך הי’ הסדר. ואמת כי הכל נכלל בתורה. וע’ פנים לתורה שהוא נגד שבעים לשונות. כמ”ש הואיל משה באר כו’ בשבעים לשון. ושורש האומות ד’ מלכיות והם נגד ארבע פירושים שבתורה פרד”ס. והם הד’ לשונות של גאולה. ובפסוק הן בנ”י לא שמעו כו’ ואיך ישמעני פרעה ואני ערל שפתים. פי’ שלא הי’ יכול פרעה לקבל דבורו של מרע”ה רק באמצעות בנ”י שהי’ להם קצת שייכות אליו שהיו משועבדים תחתיו. וע”ז קרא מרע”ה לעצמו ערל שפתים. שבוודאי צריך להיות דיבור הצדיק עולה עד גבוה מעל גבוה ויורד עד למטה מטה. והרי משזכה לתורה ביאר התורה בשבעים לשון. והוא הדבר אשר דיברנו בשם הזוה”ק שהדיבור הי’ בגלות. והי’ העצה ע”י אהרן שהוא הי’ לו קצת שייכות בגלות. אף ששבט לוי לא עבדו היו משועבדים קצת:

https://www.sefaria.org/Sefat_Emet,_Exodus,_Vaera_6.4

There are four expressions used regarding the redemptions. This is because all future exiles are included in the exile of Mitzrayim (there were 4 primary exiles we experienced).
And then after the exiles “You shall know that I am HaShem your G-d”. This is the idea of the receiving of the Torah (the Ten Commandments) which begins with “I am HaShem your G-d who took you out of Mitzrayim”.
Afterwards we are promised (the 5th expression) והבאתי that HaShem will bring us, this is the settling in Eretz Yisrael which is the order of events.
Now the truth is that everything is included in the Torah, there are 70 different facets to the Torah, which parallel the 70 languages, as it states that Moshe explained the Torah very well, meaning in 70 languages. The source of the 4 kingdoms (that exiled us) is parallel to the 4 levels of explaining the Torah פרד”ס – פשט רמז דרוש סוד which are the four expressions of redemption.
Moshe states “Beni Yisrael will not hear my voice, and how will Paroh hear me, I am of uncircumcised lips”. This means that Paroh would not be able to accept the words of Moshe Rabeinu directly, it would need to come through Bnei Yisrael who had some connection to Paroh through their subjugation to him. This is why Mosh called himself “uncircumcised lips” for the words of the tzadik do need to be able to rise to the highest heights and the very lowest places. And indeed when we received the Torah, Moshe was able to explain it in 70 languages, however this is the idea that we have explained, and written in the Zohar (2:25b), that (before the Torah was given) the actual ability to express – דיבור was in exile.
HaShem therefreo suggested that Aharon go along to be an intermediary, for he had some involvement with the exile, for the tribe of Levi did not actually have to work, but they were under some subjugation.




חבל ע”ד ולא משתכחין. פי שרצון ה’ הי’ שבנ”י ימלאו מקום האבות. ואם היו נמשכין אחר מעשה האבות לגמרי. פי’ במדרגה הסמוכה להם כמו בן תחת אביו. הי’ מצטרפין מעשה אבות להם. והי’ כאילו קיימים האבות. אבל כיון שלא היו יכולין למשוך. ונפסק החיבור. וזה ולא משתכחין. לכן הי’ הגאולה בקישוי:

https://www.sefaria.org/Sefat_Emet,_Exodus,_Vaera_6.5

HaShem said to Moshe (Sanhedrin 111a) “It is a pity for those that are lost and no longer found”. (HaShem was referring to the forefathers to whom He never revealed His name of הוי”ה, whereas to Moshe He did).
The explanation is that the will of HaShem was the Bnei Yisrael will fulfill the role of the forefathers. Had they indeed been drawn completely in line with the actions of the forefathers, meaning on a level that is similar to them, like a son following his father, then their actions would combine with those of the forefathers, and it would be as if the forefathers are still around. However, now that Bnei Yisrael were no longer able to be drawn to that path, the connection was detached. This is the idea of “no longer found”, and this was the reason why the redemption could only come about through great difficulty.