Matot תרל”ב
במדרש נשבעתי ואקיימה כו’ ברש”י משה נתנבא בכה אמר ה’ מוסיף עליהם שנתנבא בזה הדבר כו’
The Midrash quoted by Rashi explains that Moshe’s prophecy was different from other prophets. Whereas other prophets prophesied with the word כה “so says HaShem”, Moshe besides for using כה also used the word זה “This is the word of HaShem”. Which is a much more direct and revealing prophecy (אספקלריא המאירה).
א”כ למה נחשב לו נבואתו בכה אמר ה’.
If so why is it that when Moshe used the word כה is it still considered his prophecy. This is no different to any other prophet so it shouldn’t be considered Moshe’s prophecy? *
אך כי יש יתרון ג”כ בבחי’ כה
To answer this question we need to understand what the prophet does when he makes prophecies. For there is something that is added when using the expression of כה
שהוא להביא ההארה למקום החושך ג”כ במקום שא”י להיות בירור והתגלות כראוי רק דרך דמיון ורמז ומשל.
That is to bring the enlightenment to the darkest of places where they are so dark that it’s not possible to bring absolute clarity to them, and it can only be expressed using imagination hints and allegories.
ובחי’ זו היא בכל עולם הזה שכל דבר הוא מכוון ומרמז לדבר עליון בחי’ כה כנ”ל.
This (lowered level) is the aspect that is applicable to this world where everything is directed and hinting to a higher point. This is כה
ומרע”ה בחי’ זה הדבר שהי’ למעלה מהטבע מקום שאין שם רק הארת כבודו ית’.
Moshe Rabeinu was on the level of זה completely above nature in a place where there is only the light of HaShem and no darkness covering it
וכן היו בנ”י בשעת מתן תורה רק אחר העגל כ’ ויתנצלו כו’ את עדים כו’ הוא בחי’ הארה האמיתית מלשון עדות ובירור שהי’ נגלה להם האמת בחי’ זה הדבר כנ”ל.
This is the level that Bnei Yisrael were on at the time of the giving of the Torah. It was only after the din of the golden calf that it says they lost their crowns. The word crowns עדים is connected to the word עדות testimony which expresses complete revelation and clarity. For the truth was now revealed to them, as it says זה הדבר they could actually point to the shechina and say this is Him
ואיתא כי בשבת מחזיר מרע”ה לישראל הכתרים של הקדמת נעשה לנשמע
Furthermore it says (Ohr Hachaim) that on Shabbos, Moshe returns our crowns we received at the giving of the Torah
והוא כנ”ל שבשבת נגלה ומבורר
This is as we’ve explained that on Shabbos there is revelation and clarity
כדאיתא בזוה”ק שבת סהדותא איקרי שבנ”י מעידין בשבת שהשי”ת ברא הכל ומחי’ הכל
As it says in the Zohar, Shabbos is called a testimony, for on Shabbos Bnei Yisrael testify that HaShem created and sustains everything
ושבת הוא בחי’ זה הדבר כנ”ל ובחול בחי’ כה
For shabbos is the element of זה and the days of the week are כה
להיות כל מעשה לשם שמים אף שנסתר האמת כנ”ל.
For during the days of the week we try to do everything for the sake of heaven even though the truth is hidden.
וגם השבת תלוי בימי המעשה כי ע”י בחי’ כה שהיא אמונה זוכין לשבת בחי’ אמת זה הדבר כנ”ל וכמ”ש במ”א.
The truth is that Shabbos is also dependant on the days of the week, for it is only through the כה through the emuna that one merits to Shabbos which is the element of truth and clarity as above as we’ve explained elsewhere. (That when one uses emuna to truly trust in HaShem then he merits to change the darkness into light, which is what Shabbos is about for you need the preparation beforehand to get to Shabbos)
והעצה לבוא לבחי’ זה הדבר הוא הרצון בהסכמת כל המדות להיות רק לה’
The advice to get to this stage is through directing all of one’s traits exclusively to the service of HaShem. For in every action there are one or more traits that need to be revealed. And beforehand one should say and be aware that all of one’s traits are subjected to the service of HaShem.
כמ”ש אא”ז מו”ר ז”ל פי’ שבועה התאספות כל הז’ מדות רק לזה הדבר כו’.
As the Chidushei Harim explained, the word שבועה swearing is connected to the word 7. Which is incorporating all of one’s 7 traits exclusively for the service of HaShem, which is called זה. (As it says in Tanya that before one is born one swears that he will be a tzadik and not a Rasha)
וצריך שלא יעלה על הדעת שכשאינו מבורר אצלו כראוי האמת. התאספות הרצון יהי’ נק’ שקר ח”ו. כי אינו כן.
One needs to realise that there is a common misconception. Which is that if the truth is not absolutely clear to me, then saying and trying to gather all of my traits for the service of HaShem is false. For this is not true
שיש בכל איש ישראל רצון אמת בלתי לה’ לבדו.
For everyone has a true will deep inside that is just to serve HaShem exclusively
ולזאת מי שמייגע עצמו לבוא לנקודה האמיתיות אף בדמיונות הוא אמת לאמיתו
And to this end, one who toils in trying to come to this true point of clarity, even if he reached it only a distant level of ‘imagination’ (there is an element of absolute truth) that is considered absolute truth!!
כי בעוה”ז דשקרא צריך להיות ע”י דרך זה שהרגל נעשה טבע עד שמגיע אל האמת
For this is the way of this world. That through this method of doing things by rote it leads to truth. As an example: someone who is blind yet describes light. Even if for him it is only imagination however since he knows that it is based on truth, he is actually describing the truth. So too when one is faced with the darkness of this world one first needs to take action based on belief without having absolute clarity on what is absolute truth and through one’s action and emuna one gets to the actual real truth. See Chukas תרלא
וזהו בכלל נשבעתי ואקיימה כנ”ל [כה וזה הדבר כנ”ל]:
This is included in the words in Tehillim 119 “I have
