English translation — שמות א

Talk 1<pg>1</pg>

A.

And Moses grew up and went out to his brothers etc. and he saw an Egyptian man striking etc. and he struck the Egyptian etc. and he went out on the second day etc. and he said to the wicked one, why do you strike etc. and he said etc. would you kill me etc. as you killed the Egyptian and Moses feared and said, indeed the matter is known.

And Pharaoh heard etc. and he sought to kill Moses and Moses fled etc.¹

And in Rashi on "And Moshe feared"²

he writes: "according to its simple meaning,

and its midrashic interpretation³

he was worried about him because he saw among Israel wicked informers, he said now perhaps they are not worthy of being redeemed."

And one must examine,

what reason did Rashi not suffice with the explanation of the verse "according to its simple meaning"⁴

(that he feared for his life because the matter became known and publicized that he had killed the Egyptian)

and he also brought the explanation of the midrash that "he was worried etc. perhaps they are not worthy of being redeemed",

which has no hint in the verse⁵.

And especially that according to this explanation in "And Moshe feared",

one must also remove the continuation of the verse

("And he said, Indeed the matter is known"),

from its simple meaning

(that it refers to the killing of the Egyptian,

and it is the reason for Moshe's fear),

and interpret it in another matter,

that therefore there too Rashi brings

(after the explanation "according to its plain meaning",

also)

the explanation of the midrash⁶

"It became known to me the matter about which I was perplexed, what sin did Israel have etc. to be oppressed with hard labor."

And one can say the explanation in this — simply:

Rashi's intention is to resolve a general difficulty in this verse — what is the practical difference of this detail of the story that "Moses was afraid and said, 'Indeed the matter is known'"?

For this fear did not cause any action,

for Moses did not flee to Midian except after Pharaoh heard about this and sought to kill him⁷.

[And one should not raise this difficulty on the entire story of Moses and Dathan and Abiram,

that the verse should have only related "And Pharaoh heard etc.

(about the killing of the Egyptian)

and Moses fled etc.",

and the entire story about "two Hebrew men quarreling etc." who said to Moses "Who made you etc. Do you intend to kill me etc." why is it needed?

For it can be said that this is understood according to Rashi on "And Pharaoh heard" — "they informed against him"⁸,

and thus,

that in this the text relates the <pg>2</pg>

verse⁹

how this report reached Pharaoh¹⁰.

But this does not resolve why the verse related about Moses' fear].

And therefore Rashi brings the explanation of the midrash,

that this fear of Moshe was a concern lest Israel not be worthy of being redeemed.

2.

And behold, since a verse does not depart from its plain meaning

(and especially in our case,

not only did Rashi not suffice with the explanation of the midrash,

but rather he precedes "according to its plain meaning" before "its midrash"),

it necessarily follows,

that also according to the plain interpretation of "and Moshe feared" — that he feared for his life,

because the matter became known that he had killed the Egyptian — there is an explanation and reason

(at least in the manner of the homily)

for this matter being stated in the verse.

And one must preface with the words of the Midrash<sup>11</sup>

on the verse<sup>12</sup>

"And Yaakov feared greatly and it was distressing to him" — "Rabbi Pinchas in the name of Rabbi Reuven,

Two people whom the Holy One, blessed be He, promised and they became afraid,

the choicest of the patriarchs and the choicest of the prophets,

the choicest of the patriarchs is Yaakov..

And the Holy One, blessed be He, said to him, "And behold, I am with you"<sup>13</sup>,

and in the end he became afraid, as it is said, "And Yaakov feared."

The choicest of the prophets is Moshe..

And the Holy One, blessed be He, said to him, "For I will be with you"<sup>14</sup>

and in the end he became afraid, "And the Lord said to Moshe, 'Do not fear him'"<sup>15</sup>,

He does not say "Do not fear him" except about one who became afraid."

And the commentators of the Midrash disagree regarding the intent of the statement,

for some explain<sup>16</sup>

that this is their praise of Yaakov and Moshe,

that even though they were promised by the Lord,

nevertheless they did not rely on the promise<sup>17</sup>,

because they feared that perhaps sin had caused<sup>18</sup>

and they are no longer worthy of the fulfillment of this promise<sup>19</sup>

; but some explain<sup>20</sup>

that the intent of the Midrash is that "one should not learn from them,

that the proper thing is not to fear",

but rather to be "established<sup>21</sup>

his heart secure in the Lord"<sup>22</sup>

[And as is implied from the plain sense of the continuation of the words of the Midrash there,

that it brings what "the prophet rebukes Israel and says to them<sup>23</sup>

'And you forgot the Lord your Maker etc. and you feared constantly all the day etc.'",

that the prophet rebuked Israel about this, that they were afraid etc.<sup>24</sup>].

<pg>3</pg>

And one should examine the opinion of the commentators "that it was fitting not to fear",

what is the deficiency in that he is concerned "perhaps the sin caused"?

[for at first glance on the contrary,

this is a very great virtue,

that so great is his measure of humility²⁵,

that he always fears lest his service is not complete and there is sin in him]²⁶.

But,

this question is in general about the attribute of trust that we are commanded in it²⁷

: the meaning of "trust" is not only faith in God's ability to do good for him and save him from trouble etc.,

but that he trusts in God that He will indeed do so in practice,

that the matter is certain to him until he is in complete rest and does not worry at all,

and as explained in Chovot HaLevavot²⁸,

that "the essence of trust is the rest of the soul of the one who trusts,

and that his heart be reliant on the one in whom he trusts that he will do what is good and right for him in the matter concerning which he trusts".

And it requires explanation,

what is the basis for this certainty,

that since even when there is an explicit promise from G-d it is possible that the promise will not be fulfilled "perhaps sin caused [it]",

all the more so and a fortiori when there is no explicit promise.

And behold, this concern of "perhaps sin caused [it]" exists for each and every one

(and as it is written<sup>29</sup>

there is no righteous man on earth who does good and does not sin),

all the more so and a fortiori from this that even our father Jacob feared perhaps sin caused [it]<sup>30</sup>.

3.

At first glance, this can be explained:

The matter of trust is founded on the belief that everything is from the Creator, blessed be He,

that when one is in distress and trouble,

this is not because there is, heaven forbid, any dominion to the one who causes him distress in any manner whatsoever,

rather everything is from Heaven.

And consequently he is in complete tranquility,

for from whichever side you look: if no evil is due to him,

then certainly the Holy One, blessed be He, will rescue him from it

[and this is also when there is no place in the natural way that he will be saved,

for who can say to Him what will You do, and in His hand is to change nature<sup>31</sup>]

; and if he is not worthy of this kindness

(and this punishment is due to him),

still his soul is in complete tranquility,

for he knows with certainty that his trouble is not a result of that thing but only from the Holy One, blessed be He, alone,

that he did not fulfill his obligation before his Creator and therefore He brought him into this trouble,

and thus his fear is only of the Holy One, blessed be He, alone

[and furthermore,

that this very thing is for his benefit,

as is known that even the punishments of the Torah are the kindness of the Holy One, blessed be He,

to cleanse the person from the defect of the transgression,

and thus there is no place for worry and fear].

And based on this it is understood that the matters do not contradict each other,

that one can be in complete trust in God,

even though he knows that it is possible that "the sin caused" and he will not merit to be saved from the trouble,

for this does not detract from the tranquility of his soul in his knowing that all that is done with him is from Him, blessed be He.

And what the commentators wrote that according to the midrash "it was fitting not to fear"

(and one should not learn from Jacob and Moses who were afraid),

this is because from the plain sense<pg>4</pg>

of the verses it is implied,

that they were afraid of the actual thing,

that Jacob was afraid of Esau,

as it is said "And Jacob feared greatly and was distressed

(therefore)

and he divided the people etc.",

and likewise with Moses "Do not fear him" — and this fear indicates that there was a lack in the completeness of trust in the Holy One, blessed be He.

4.

But this explanation is not sufficient.

For the essence of the attribute of trust simply is not only the state of tranquility of the soul,

but rather that one trusts that it will be good for him specifically in the revealed and apparent good,

because the Holy One, blessed be He, will rescue him from his distress, etc.

And according to the above explanation it follows,

that the matter of trust according to its simple meaning does not apply to most of Israel

(for there is no righteous man on earth who does good and does not sin<sup>29</sup>,

and yet this is one who can decide about himself that he is worthy of the kindnesses of the Holy One, blessed be He),

and the matter of trust for them is primarily in that even if they do not merit the kindnesses of G‑d, they are still in tranquility of the soul because everything is from the Creator

(and it is also for their good,

except that it is not a revealed and apparent good).

[And only complete tzadikim who are perfect in their service and do not worry<sup>32</sup>

lest sin caused [something],

only they can trust<sup>33</sup>

that it will be good for them with the good that is seen and revealed].

And in Chovot HaLevavot<sup>34</sup>

it is written

(in the explanation of "the causes through which trust is possible"),

"that the one trusted be of ultimate generosity and kindness to one who is worthy of it and to one who is not worthy of it, and his generosity be continuous and his kindness enduring, not cut off nor cease",

behold, the matter of trust is founded on this, that the Holy One, blessed be He, does good also to "one who is not worthy".

And it requires explanation: Even though the mercy of Hashem is also upon one who is "not worthy,"

nevertheless, it is possible that a person receives punishment for his not good deeds<sup>35</sup>?

And what is the foundation of the attribute of trust,

that a person is confident that the Holy One, blessed be He, will do good to him

(even if he is not worthy of it)?

5.

And this will be understood based on the words of our master the Tzemach Tzedek

(which were brought several times by his honor, my father-in-law, the Rebbe<sup>36</sup>),

who answered to one who pleaded with him to arouse mercy for a dangerously ill patient, heaven forbid<sup>37</sup>

— "Tracht gut — vet zein gut"

("Think good and it will be good").

And it is implied from his words,

that the very thought for good

(the trust)

will bring good results

(and in the revealed and evident good).

And let us explain the intent of the words:

The obligation of trust that we are commanded upon it is not only a detail

(and a result in a way of automatically)

of the belief that everything is in the hands of Heaven and that the Holy One, blessed be He, is gracious and merciful,

that there is no need for a special commandment about this.

Rather, this obligation is a service in itself,

whose essence and definition — that a person rely and lean upon the Holy One, blessed be He,

until he casts all his fate into the hand of God,

as it is written³⁸

"Cast upon the Lord your burden,"

that he has no support<pg>5</pg>

In a world without Him, may He be blessed.

And one must say,

that this is the intention in what is said in Chovot HaLevavot³⁹

that trust is "like a prisoner who is in the house of the pit in the authority of his master",

that all the trust of the prisoner is only on his master,

that "he is delivered into his hand,

and no person can harm him or benefit him etc. besides him".

[And therefore it is understood,

that this trust in the Holy One, blessed be He, is in a manner that the natural situation does not change at all,

and even if according to the ways of nature it is prevented that he be saved,

he relies on the Holy One, blessed be He,

that He is not limited by the laws of nature, heaven forbid].

And this itself is the foundation of a person's trust that the Holy One, blessed be He, will bestow goodness upon him with revealed and manifest good,

even if he is not worthy of this kindness:

The explanation of trust is not,

that he believes,

that since the kindnesses of God are without measure and limit,

whether for the worthy or for one who is not worthy,

therefore he will receive the kindnesses of God without any effort on his part

(for according to this the entire concept of reward and punishment is nullified)

— rather, trust is effort and exertion in his soul,

and it brings the kindnesses of God that come as a result of the effort and exertion of the person to trust in God: through the person truly relying, in the depth of his soul, only on the Holy One, blessed be He, alone,

to the point that he does not worry at all,

this awakening itself causes that the Holy One, blessed be He, conducts Himself with him in this manner,

that He bestows goodness upon him

(even if without this he is not worthy of it)⁴⁰.

And this is the content of the command "Trust in the Lord"⁴¹

(and the like)

— that a person must cast his lot upon the Holy One, blessed be He, that He will do good for him with good that is seen and revealed,

And when he relies solely on the Holy One, blessed be He, alone

(without making calculations,

whether it is possible for him to be saved, etc.),

then the conduct with him from above is measure for measure⁴²,

that the Holy One, blessed be He, watches over him and has mercy on him even if, according to calculation, he is not worthy that it should be good for him⁴⁰

specifically with good that is seen and revealed⁴³.

And this is the explanation of the words of the Tzemach Tzedek,

that the trust itself will bring about good results,

that it is not merely an incidental matter in trust,

but this is the definition of the trust that we are commanded about.

6.

According to the above we can say,

that this is the intent of the verse in our portion,

which recounts the fear of Moshe when he heard from the Hebrew "Who made you a prince and a judge over us? Do you intend to kill me as you killed the Egyptian?" — to teach us the above principle in the attribute of trust,

that the trust itself is what brings and causes the salvation of G-d,

and from the affirmative you infer the negative,

that this that a person is not rescued from trouble is because he was lacking in his trust⁴⁴.

<pg>6</pg>

And this is what is said "And Moshe feared and said, Indeed the matter is known"

(And immediately afterwards)

"And Pharaoh heard etc. and sought to kill Moshe, and Moshe fled etc.": Since Moshe feared for his life and did not trust in G-d⁴⁵

that no harm would come, G-d forbid, from his good actions

[to defend a Jewish man from the Egyptian who struck him,

and to rebuke "two Hebrew men who were quarreling"],

this caused that "And Pharaoh heard of this matter and sought to kill Moshe" and he had to flee from him.

[And perhaps one could say,

that this is also the precise language of the verse "And he said, 'Indeed the matter is known'" — that not only did Moshe think this in his heart, but he also said it in speech⁴⁶,

which further increases the emphasis of the deficiency in trust,

that not only did the concern arise in his thought,

but he also expressed it in speech⁴⁷].

But not so if he had trusted with complete trust in God,

and would not have worried at all about the situation in which he found himself

(that "Indeed the matter is known" and it could reach the ears of Pharaoh),

then this very thing would have caused the matter to be forgotten etc.,

and it would have been good for him with the good that is seen and revealed.

And from here we also learned a lesson for action in practice:

When a person encounters obstacles and delays in keeping the Torah and mitzvos,

he must know,

that the nullification of these obstacles and delays depends on him and his conduct.

For if he has complete trust in God,

that He, blessed be He, will help that it will be good,

until he is in complete rest without any worry at all

[And it is understood,

together with this,

he does all that depends on him in a natural way to nullify these obstacles⁴⁸]

— then we are promised "think good and it will be good",

that so it will come to pass,

that all the obstacles and delays will be nullified,

and it will be good for him in actual reality,

in the revealed and evident good,

in the sight of flesh,

below ten handbreadths.

And just as in the redemption from Egypt it is said⁴⁹

that "in the merit of trust Israel was redeemed from Egypt",

so too is it regarding the redemption from this last exile,

as it is brought in the Midrash⁵⁰

that "they are worthy of redemption for the reward of the waiting

(itself)

" — and so may it be for us,

that in the merit of the trust of Bnei Yisrael that "my salvation is near to come"⁵¹,

they merit that the Holy One, blessed be He, will redeem us,

with the true and complete redemption,

speedily in our days, literally.

(From sichot of Shabbat Parshat Shemot 5726,

Shabbat Parshat Beshalach 5723)