English translation — משיחות מם ד׳ פ׳ בא, ג׳ שבט, וש״פ בא, ו׳ שבט ה׳תשנ״ב

The Gevurah of Hashem to Moshe "Bo el Paroh" is the beginning - and the name■ - of the Parsha where it speaks about the redemption of Yidden in actuality in Yetzias Mitzrayim¹,

"And it came to pass on that very day, all the hosts of the Lord went out from the land of Egypt etc. the Lord brought out the children of Israel from the land of Egypt according to their hosts"³.

Since the entire portion of the Exodus from Egypt is called after the name "Bo el Pharaoh"

And as is known♦ that the name of a portion indicates the content of the entire portion / it is understood,

that "Bo el Pharaoh" is connected with and relates to the content of the redemption from Egypt

in the continuation of the portion

That is to say: in addition to the fact that all the details of the mission of Moses to Pharaoh are a preparation for the redemption from Egypt,

it is even more so regarding "Bo el Pharaoh",

Being the beginning and name of the portion of the Redemption,

and moreover a beginning which is said

(not as an introduction to another matter,

but rather as a separate command from the Almighty to Moses

("And the L-rd said to Moses: Come to Pharaoh,"

and so forth)

- that "Come

to Pharaoh" is the introduction and actual beginning of the Redemption itself*.

And furthermore: Based on the known fact that the Exodus from Egypt is the beginning and opening of

(all redemptions,

including)

the future redemption

(about which it is written• "As in the days of your exodus from the land of Egypt I will show you wonders"/ it can be said,

or "Come to Pharaoh"

(the beginning of the redemption from Egypt)

is also an introduction to the future redemption.

One must understand the connection of "Bo el Pharaoh" to the redemption - superficially, this is the opposite content: "Bo el Pharaoh" indicates that Pharaoh stands firmly,

and Moshe must come to him

("Bo")

and arrive

(until Pharaoh told him further in the parshah "לך מעלי השמר לך אל תוסף לראות פני כי ביום ראותך פני תמות")

the opposite of the Exodus from Egypt which consists of nullifying the power of Pharaoh and overcoming him,

and through this - being redeemed,

To go out and depart from

(Pharaoh the king)

Egypt?!

It will be understood by first introducing a general question on the matter of "Come to Pharaoh":

Every matter in the Torah is an eternal matter, and

(consequently)

an eternal instruction for all generations.

And accordingly - what is the lesson

Tess D' Parshas Bo,

1st of Shvat,

and Shabbos Parshas Bo,

1st of Shvat

Netzachis of,

Bo el Pharaoh,

After the nullification and victory over Pharaoh

(From the generation of Egypt)

In the redemption from Egypt,

And etc. after the true and complete redemption,

When "and I will remove the spirit of impurity from the land"*¹,

And there remains no trace of Pharaoh,

And in the likeness and example of this - at the end of the time of exile,

When they have already completed all the clarifications of the kelipah of Pharaoh and the like,

(As has been discussed many times)

And one can say that there is an explanation for this according to the known that every matter in the world,

even things that are opposite of good and holiness,

have a root above in holiness.

And in this

(the root in holiness)

lies the true essence of the branch*,

after it goes through a multitude of stages,

With many screens and curtains and concealments and hidden things in it; from it is drawn down a thing of the opposite³*.

So too regarding Pharaoh: it states in the Zohar"

(on the verse* "And the voice was heard in Pharaoh's house")

"The house of Pharaoh is his symbol above,

the house from which all lights and all illuminations are broken through and revealed,

Everything that was hidden is revealed from there,

And therefore the Holy One, blessed be He, raises all lights and all illuminations in order to illuminate that voice that is called 'voice' without a vav".

And from Pharaoh in his root of holiness

The concept of uncovering and revelation of His G‑dliness

may He be blessed)

becomes drawn down to Pharaoh below*,

with all his power in the forces of impurity.

Accordingly, one will understand the concept of "Come to Pharaoh" in its source in holiness:

In Zohar, our parshah, he explains the concept of "Come to Pharaoh" as it is with Pharaoh below: "What is written, "Come to Pharaoh,"

It should have said 'Go to Pharaoh,'

What is 'come'?

Rather, the Holy One, blessed be He, brought him into chamber after chamber regarding a certain high, mighty serpent from which many levels emanate,

And who is it? The mystery of the great serpent,

And Moses feared it, he did not approach except regarding those rivers and those levels of it,

But regarding it, he feared and did not approach because he saw it rooted in supernal roots,

When the Holy One, blessed be He, saw that Moses feared and the other appointed messengers above could not approach it,

The Holy One, blessed be He, said, 'Behold, I am against you, Pharaoh, king of Egypt, the great serpent that crouches in the midst of his rivers.'

And the Holy One, blessed be He, needed to wage war against him and not another,

As it is stated, "I am the Lord."

So due to the intensity of the very kelipah of Pharaoh

("the great serpent")

in his home, in the king's palace

(and since his root is "in supernal roots"/ Moshe was afraid to go in to him there.

And therefore the Almighty did not tell him "Go to Pharaoh"

(He should go alone/ but "Come to Pharaoh",

He should come together with the Almighty and enter to Pharaoh,

The Almighty brings him in together with Himself to the inner essence

Sefer HaSichos - 5752

And the essence of

(Klippah)

Pharaoh

(Curses after Adriz,

chambers within chambers" / take him in entirely with a cry

("to wage war in the House"/

According to this, one must understand what is the meaning of "Na El Pharaoh" of holiness.

("that they were broken and all lights were revealed from Him")

•.

Regarding Pharaoh of holiness

(revelation of Godliness)

How beautiful it is to say "d chil Moshe",

that Moses should have "awe" to enter there alone,

and he would need to come that the Almighty should tell him "Bo el Paroh",

and bring him there alone

("Ayeil lei' Kubeh")

And one can say the explanation in this:

Pharaoh of holiness is a most sublime revelation of G‑dliness,

Behold, it is not the essence of revelation -

a revelation of all lights,

including the highest lights and levels in G-dliness - "all lights and all illuminations",

until also from "all that was concealed",

and behold, it is not thunder, the manner of revelation -

in a manner of "atpri'u" from the word "parua" (disheveled)

Without order / D.

Above order, rebellion, and limitation.

Moreover: the [phrase] "that spread and reveal from it all lights etc." comes specifically from His Essence and His being blessed

[And in the language of the Zohar: "The house of Pharaoh etc., a house from which all lights spread and reveal etc.; the Holy One, blessed be He, brought out all lights etc.",

What is a house

(a dwelling)

stands the king revealed in all his essence.]

- Because the light itself is defined within its own definition and form of revelation

(light/ and every level and drawing down in light - is drawn down with an order in accordance with its form and revelation

detailed,

and the revelation

(light)

is itself in a manner of revelation in order and gradation; therefore it is understood,

that in order for there to be the revelation of "all lights etc." and "all that was dead"

(opposite of revelation/ and still in a manner of "they separated"

(above order and level/ it must come from His Essence,

that He is the "source"

(as it were)

from "all illuminations etc."

[in the language of the Zohar in our Parshah: the essence of Pharaoh,

"that many levels are drawn down from him"/ and together with this such a "illuminator" that is entirely above from concept of source and category of luminary and light,

and therefore from Him emanate "all illuminations etc. and all that was hidden" and in a manner "they were revealed".

Based on this, it is understood why "Moshe was afraid of him and did not draw near",

Because he saw how the revelation of Pharaoh

(of holiness)

is rooted in "supernal roots",

Therefore he was afraid to enter the "house of Pharaoh",

where there is the revelation of the essence of Pharaoh of holiness,

Because a limited created being,

a soul in the body*,

cannot receive the mighty revelations of His Essence, may He be blessed,

"they are disturbed and revealed from Him all the lights etc."; how can a limited being receive the revelation of "all the lights,"

and additionally a revelation in a manner above rebellion and limitation

(they are disturbed/ what comes from the Essence?!

"they are lights and they are degrees of His will,"

the revelations of the order of the chain of descent,

if can

יזם ד׳ 0' בא,

3rd Shvat,

and end 0 came,

1' my name

to take a man,

and therefore Moshe had no fear to go to Pharaoh as he stands at this level

(in his house,

and etc. outside his house")

But as Pharaoh from language,

They disturbed him - all his light found itself in his home with all vigor - the revelations of His Essence, may He be blessed - he was afraid of that,

Because a soul in a body cannot absorb this at all!

And it can be said that this is also hinted in the continuation of the portion: When Pharaoh said to Moshe,

"Go from me; watch yourself; do not see my face anymore, for on the day you see my face you will die,"

Moshe agreed to this, saying, "You have spoken correctly; I will not see your face again."**

From this it is understood that the words of Pharaoh have a place in Torah and holiness,

only that which stands in holiness is the good in completeness.

And the reason in this is: Since the revelation of Pharaoh of holiness is above all measurement and limitation

(,

"All the proud are disturbed"

Dery-Ber is,

"On the day you see my face you will die."

From the level of Moshe

(from his own perspective)

" can a man while remaining a soul in the body not receive the revelation of,

"I have seen your face" of Pharaoh,

to see the innerness

(,

your face")

of,

"At-Priyu Kol Nohorin",

a revelation above all measure and limitation; the revelation of,

"I have seen your face" is specifically when the soul is

Above the measurements and limitations of the physical and limited body.".

Upon this there needed to be a special command and a special giving of strength from the Above to Moshe -,

And Hashem said to Moshe: Come to Pharaoh"

He brought him, the Holy One, blessed be He, chamber after chamber: His Essence — because it is higher than

(the entire boundary of)

without limit and boundary - brings Moshe in to Pharaoh,

So also, being a soul in a limited body, Moshe can absorb the revelation of,

“יתפריעו כל נהורין” from His Essence, may He be blessed!

And the explanation of this is:

Paroh is from the term,

“יתפריעו and revealed from it all lights, etc.” can be interpreted in two ways:

The revelation of all lights

(all lights)

without a manner of leading,

the spreading forth"

above order and gradation.

What this indicates is that the revelation takes itself from His Essence, blessed be He, that is above the category of light,

and that it is not related to light in its category and depiction, because from the perspective of the level of light

(even being of the same kind as the luminary)

it does not stand without a manner of,

the spreading forth"

(as above)

<ב)

all rivers\,

the level and form of the matter itself that without an opening of,

אתפריער” - a revelation that is above measurement and limitation and form.

That is,

A lengthy of the depiction, measurement, and limitation of,

"Kol Nehorin" begins with an opening from above measurement and limitation of,

"Atpar'u."

Sefer HaSichos - 5752

And the connection of opposites

(of "Kol Nehorin" and "Atpar'u")

Comes specifically from the aspect of the Essence

(as above, sec. 63)

: It is known•־ that the light

(before it was revealed)

is included in the very essence of the luminary,

But there it is not in the potential of light; there it stands in the capacity of the essence

(and is ancient like His antiquity"/ which He is the bearer of all and all capability,

and "from Him spread forth all rivers."

And therefore,

even when the light is drawn forth in revelation

(In a drawing of light/ that is connected with some kind of form and limitation

(And in itself this is not in a manner of "separation"/ in it is drawn from the Essence the completeness of the revelation of 'all Your lights,'

And further - that the measure and limitation of "all Your lights" itself is in a manner of "separation",

above measure and limitation"³.

And from this is drawn down lower the power for the connection of opposites of without limit and limit

(in the light itself)

and lower down - the connection of light and vessel⁵,

Until - the connection of soul and body,

So that even a soul in a limited body can receive the unlimited light until the revelation of "Pharaoh",

"Atperiyu kol nehorif" from His essence, may He be blessed,

And moreover - that a material being in a body should be able to there

The dispatch of the worlds from the inner revelation in the externality of the vessel specifically in a manner that the vessel does not conceal the light at all, and as it was at the giving of the Torah.

And as it will be in the future, etc.".

Enter

("Come to Pharaoh"/ "Adar after Adar",

in his pnimiyus and tochus³³ literally.

The explanation of the reason why the Almighty made the novelty of "Come to Pharaoh",

that Moses, although a soul in a body, should be able to receive the revelation of "Etpriyu kol nehoarif" - will be understood by explaining the essence of the Exodus from Egypt in general

(which "Come to Pharaoh" is the introduction and beginning to this,

as above)

The purpose of the Exodus from Egypt is the Giving of the Torah,

As the Almighty says to Moses at the beginning of his mission: "When you bring the people out of Egypt, you will serve G‑d on this mountain."⁵⁵

The task of the Giving of the Torah is the giving of the Torah and commandments down to Jews (souls in bodies),

In order to fulfill the purpose and intention of the creation of the entire world: 'The Holy One, blessed be He, desired to have a dwelling place in the lower realms,'³

So that within the measurement and limitation and concealment and hiding of a soul in a body in the lower realms,

there should be a revelation of the Essence,

(so to speak)

like a person who is revealed in all his essence in his own dwelling place*³

(And certainly so regarding the Supreme One,

the Creator of the world and its Leader/ as it will be carried out with the perfection of the revelation in the true and complete redemption

(And similar to this was at the Giving of the Torah/ as it is written¹¹ 'and He will no longer conceal'•³,

He will stand openly in His dwelling without

the end of the page here,

3rd of Shevat,

1 Shevat here,

1st of Shevat

any garments,

even not the most elevated garments

(in the upper wing)

And as is known, that before the giving of the Torah,

there was a

division between the upper and lower,

that the upper should not descend below and the lower should not ascend above,

And at the giving of the Torah, there occurred the nullification of the decree,

the giving of the BeH (BeHashem — with G‑d’s help) to continue in the lower realms the revelation from the upper realms,

until the highest levels of G‑dliness,

even from [the level of] Atzmus U’Mahus (Essence and Being),

so,

that the physical body in this physical world should become holy,

until [it becomes] a dwelling place for Him, blessed be He — that in the entire world it will be openly revealed how

"Israel and the Holy One, blessed be He, are all one."

From this it is understood,

That in the exile of Egypt and the Exodus from Egypt - which were a preparation for the revelation of the Essence below at the giving of the Torah - the introduction to the nullification of the decree was emphasized,

The transition from a state of separation between the upper and lower realms to a state of unity between them,

But as a preparation for the completeness of the unity between them at the giving of the Torah itself.

And it can be said that a main stage in this was brought about through G‑d's command to Moses,

"Come to Pharaoh,"

as follows.

And to preface,

Thus, we find similarly at the beginning of Moses' mission to take the Jews out of Egypt:

In explaining Moses' argument to the Almighty,

For I am not a man of words, etc., because⁵

I am heavy of mouth and heavy of tongue,

And the answer is,

"Send, please, by the hand You will send"¹♦ - is explained in many places,

Thus, in the exile of Egypt,

Speech

(Moses)

was in exile,

And therefore Moses argued that through him the redemption could not be below.

And in the root of the matters, this is due to the superiority of Moses,

that he himself is on a level which is higher than revelation in speech,

higher even than the revelation of the Written Torah and the Oral Torah below

[,

“Heavy of mouth in the Oral Torah and heavy of tongue in the Written Torah”⁴⁵]

“Moshe” was,

“heavy of mouth” because

his source is from Tohu, where the lights were great and could not be enclothed in vessels,

and this is the matter of “heavy of mouth” — that he could not cause the light of his intellect to influence into the vessel of the mouth.”⁷♦,

and therefore he said,

“Send by the hand of him whom You will send.””

(Mashiach tzidkanut,

that is, he who is from the world of the Tikkun"⁷♦,

where the vessels are numerous to contain the lights.

Sefer HaSichos - 5752

And upon this, the Almighty answered him "Who set a mouth for man, etc. Is it not I, Hashem, etc. And I will be with your mouth and instruct you what to speak"•*: From the aspect of His essence, may He be blessed, that He is all-powerful

(and He is the source for the vessel of the mouth of the world of Tikkun and for the abundant lights of Tohu)

He can cause that also in the Egyptian exile,

And also concerning Moshe

(Even though, from his essence, he is higher in terms of revelation in vessels)

Let the revelation be in speech with the mouth,

"And I will be with your mouth,"

"i.e.,

Even though from your root in Tohu you do not have such vessels, but I am Hashem, who made the vessels of Tikkun and the world of Tohu; I can reverse the matter to intermingle the aspects of Tohu and Tikkun together, i.e., the advantages of both,

So that the lights will be abundant as in Tohu, etc., and also the aspect of the advantage of Tikkun, that the vessels will be abundant, etc., until the end of our paragraph.

But then - in Egypt - was "And I will be with your mouth" a revelation in a hidden way - that when Moses spoke with Pharaoh, "his words were correct"*⁵

[And additionally, also "Aaron your brother will be your prophet"*⁵,

"And you shall speak to him and put the words in his mouth etc."*⁵,

"He will be for you as a mouth"*⁵⁵ - so that the nation should emerge into revelation of speech in perfection,

or in a natural manner]

But he was then not healed

became*⁵,

Therefore, Moses later said "I am of uncircumcised lips"⁵⁵.

And this came about through the revelation of "Anochi

(I will be with your mouth)

" of Matan Torah

(the beginning of the Ten Commandments*⁵)

Therefore, he had the power to perform the Exodus from Egypt

("even though the speech is in the aspect of exile")

"Only so that there should be a complete revelation of speech in the entirety of the world requires the breaking of the shell of Egypt" through "I will be with your mouth"⁵,

And this brings about - the revelation of speech at the giving of the Torah,

"I am the Lord your God"*⁵,

And then•⁵ Moses was completely healed⁵⁷.

With this we will also understand the matter of "Come to Pharaoh" in holiness because of the fact that "Moses feared it":

Moses, according to his level, is

(In itself)

- "heavy mouth and heavy tongue"

(Due to the abundance of great lights that are above vessels)

- Had fear as to how the vessels could absorb the great lights of "all the lights were scattered"; and in this lay the novelty that the Almighty told him "Come to Pharaoh,"

"The Holy One, blessed be He, brought him chamber after chamber": With this, the Almighty gave the power - the power of the Essence - that the vessels of a soul in a body should be able to internalize all the sublime revelations of His very Essence, may He be blessed,

"That all the lights were scattered and revealed from Him"⁵.