Loathing Egypt's Defilement Brings Redemption

והוצאתי אתכם כו' סבלות מצרים כו'.

“And I will bring you out… from under the burdens of Egypt.”

The Sefat Emet begins by focusing on the phrase “burdens of Egypt,” which hints at an inner spiritual oppression.

שמעתי מאא"ז מו"ר זצלה"ה פי' סבלות שלא יוכלו לסבול עכ"פ טומאת מצרים.

I heard from my honored grandfather, my teacher of blessed memory, that “burdens” means they could no longer tolerate the impurity of Egypt.

The inability to endure spiritual impurity is itself the beginning of redemption.

ומזה בא הגאולה אח"כ.

And from this came the redemption afterward.

When the soul rejects impurity, divine deliverance follows.

ונ' שמזה הוציא מרע"ה שאמר הן בנ"י לא שמעו כו' כי אח"כ כ' וגאלתי כו'.

And it seems that this is what Moses meant when he said, “Behold, the children of Israel did not listen…” for afterward it says, “and I will redeem…”

Moses’ concern was that Israel had not yet reached the inner rejection needed for redemption.

א"כ קודם ששמעו ולא נמאס אצלם כראוי ולא יצאו מתחת סבלות.

If so, before they listened, the impurity had not been properly despised and they had not yet emerged from under the burdens.

Until they felt revulsion toward Egyptian impurity, they remained spiritually enslaved.

ממילא איך ישמע פרעה שזה אח"כ.

Consequently, how could Pharaoh be expected to listen afterward?

If Israel themselves had not yet shifted inwardly, Pharaoh certainly would not respond.

אך באמת יצאו מסבלות מצרים רק בחי' מרע"ה הי' למעלה שנבדל יותר מא"מ וכ' לא שמעו אלי כו'.

But in truth, they did emerge from the burdens of Egypt, yet Moses’ level was higher, more separated from impurity, and therefore they did not listen to him.

Moses was spiritually elevated beyond their state, making it hard for them to connect to his message.

וע"ז הי' העצה שותפות אהרן שיהי' דביקותן במרע"ה ע"י אהרן [וז"ש ויצום כו'] כנ"ל.

And the counsel for this was the partnership of Aaron, so that their attachment to Moses would come through Aaron, as it says “And He commanded them…”

Aaron served as the bridge allowing Israel to bond with Moses’ higher level.

ואח"כ כתיב וידעתם כו' סבלות כו' שאחר כל הגאולה צריכין לידע כי לולי עזרתו ית' כבר היו תחת סבלות מצרים שהוא בחי' הגרועה כנ"ל.

And afterward it is written, “And you shall know… the burdens…” teaching that even after redemption one must know that without God’s help they would still be under the burdens of Egypt, the lowest state.

Awareness after redemption ensures humility and recognition of divine assistance.

והוא עצה היעוצה לכל איש מישראל ע"י שמרגיל עצמו להיות שונא הרע בתכלית השנאה.

This is the eternal counsel for every Jew: to train oneself to hate evil with complete hatred.

Inner rejection of evil is the foundation of spiritual liberation.

כענין שאמרו ז"ל ירגיז אדם יצ"ט על יצה"ר.

As our sages said: “A person should provoke his good inclination against his evil inclination.”

This active stance awakens the soul against the forces that enslave it.

וזה התחלת הגאולה כנ"ל.

And this is the beginning of redemption, as explained above.

The first step of redemption is an inner revolt against impurity.

Summary: The Sefat Emet teaches that redemption begins when one can no longer tolerate spiritual impurity. Israel’s inability to “hear” Moses stemmed from their need for inner rejection of Egyptian defilement, a process facilitated by Aaron. Even after redemption, one must remember that only divine help lifts a person from such burdens. The practical advice is to cultivate absolute hatred of evil, for this is the true start of liberation.