משה רבינו: למעלה מן הטבע

This week's parsha is parsha shmois. And we have as Hashem holding at the second share of parsha shmois, perek base, posuk aleph. So, parsha shmois, and really safer shmois, begins with the story of the Exodus. The story of the Yidden who were avadim l'Pharaoh b'Mitzrayim and b'yod chazaka and with nisim v'niflaos, Hakadosh Baruch Hu took us out of Mitzrayim, brought us to Har Sinai, gave us the Torah, made us the chosen nation, and ultimately took us into Eretz Yisrael where we were able to fulfill the purpose of creation. Now, the very very beginning of parsha shmois, perek aleph, sets the stage for what's to come. And that is the Yidden were living in Mitzrayim. The history of the Yidden living in Mitzrayim traces itself back to parshas Vayeishev, Mikeitz, Vayigash, Vayechi, when Yosef was sold to Potiphar, there was a hunger. The hunger got so bad that the sons of Yaakov were forced to come to Mitzrayim, encounter with Yosef, and ultimately Yaakov and the shivim nefesh settled in Mitzrayim. Immediately, the Torah shifts and talks about how, although once upon a time the Yidden had it pretty good in Mitzrayim, but va'yakom melech chadash al Mitzrayim asher lo yada es Yosef, and he imposed different taxes and different cruel and unusual gzeiros, albeit cunningly like we talked about in the previous year, on the Yidden and it got to the point of va'yamarru es chayeihem ba'avodah kasha, and it was very very difficult to the Jews. Perek base in safer shmois, this next year is going to set up, really, the next critical building block, pun intended, for the story of the Exodus, for the story of Safer Shemot, and that is by introducing us to Moshe Rabbeinu. So, really, if you think about it and you just look at the poetic nature of Parshat Shemot, we're setting the stage. Part one of setting the stage is the shibud of Mitzrayim. Part two of setting the stage is introducing us to Moshe Rabbeinu. And as we'll see by Hashem in the third year, the shibud Mitzrayim and Moshe Rabbeinu are going to converge, and that's when Moshe Rabbeinu is going to be told by Hakadosh Baruch Hu that I've chosen you to be the one to be the leader to orchestrate and oversee the Geulah, to be the one that's going to take the Yidden out of Mitzrayim. So, really, Perek Bet of Safer Shemot is the story of Moshe Rabbeinu, and I think it's kedai to give it a little bit of an introduction, then we'll go through the pesukim, and then be'ezrat Hashem, when we're finished going through the pesukim, we'll talk a little bit more about Moshe Rabbeinu. The pasuk in the very, very end of the Torah, it's the third-to-last pasuk in Safer Devarim, says, "V'lo kam navi od b'Yisrael k'Moshe asher yada Hashem panim el panim." There were many nevi'im in Klal Yisrael. The Gemara says in a place, "K'flayim k'yotzei Mitzrayim." 1.2 million. But, "V'lo kam navi od b'Yisrael k'Moshe." There never was and there never will be a navi that was on the level of Moshe Rabbeinu. And this is part of the divrei hesbed, the eulogy that the Torah gives Moshe Rabbeinu at the very, very end of the Torah. The Ran in his Derashot HaRan, and this is in his Derash Shlishi, in his third derasha, he asks a very basic, fundamental question. Outside first. How could the Torah say "V'lo yakum navi od b'Yisrael k'Moshe"? We know one of the foundations of our faith, it's one of the Yud Gimmel Ani Ma'amin, is that a person has bechira. Every person has free will. Hakol b'dei Shamayim chutz m'Yirei Shamayim. So yes, person has mazal, and it's predetermined before a person even comes to this world. Is a person going to be a gibor? Is he going to be a chacham? Is he going to be an ashir? There are certain aspects of a person's life that are predetermined. Of course, in mazal Yisrael we can change it. But at the same time, there are certain elements of a person's life that are predetermined. But Hakol b'dei Shamayim, Chazal say, chutz m'Yirei Shamayim. Every person has free will to decide. Is he going to be a tzaddik? Is he going to be a rasha? U'vacharta bachayim. But we could do whatever it is we want to do. So the question is, how could the Torah say "V'lo yakum navi od b'Yisrael k'Moshe"? What would be if a person in some future generation, exercising his free will, will achieve a level where he's mamash like Moshe Rabbeinu, maybe even greater? Wouldn't he then be zocheh to nevuah that would be as much, if not greater than, Moshe Rabbeinu? So the question is, how could the Torah say "V'lo yakum navi od b'Yisrael k'Moshe"? And to answer this kasha, the Ran says, what I believe is a davar nifla ad l'moi. I think it's good that I read a few sentences inside. Says the Ran, "Ki ein safek, there's no doubt in my mind, she'inyan Moshe u'madreigaso hayu l'ma'alah min hateiv. That the idea, the inyan, and the madreiga Moshe Rabbeinu was l'ma'alah min hateiv. V'she'Hashem and that Hakadosh Baruch Hu completed him in a miraculous way. B'ma she'ein b'koach adam l'hachil l'ha'asik." And he got him to a point where it's impossible for a person to reach without this kind of divine assistance. K'omer, like the pasuk says, "V'lo yakum navi od b'Yisrael k'Moshe." U'v'zeh yakum in this positive the terrorists being my dearest channel for us my show all of our show alone who my great God so he and then it's not a magic that a person can come to because if the magic is something that man could achieve he how could the terrorists say but like come now be a stroll come The Torah is never going to withhold a person from being able to achieve the magic of that he wants to achieve. So what's the terrorists saying that if a person is staying and he's coming to the point where he's about to reach my show all of a sudden I could just park was going to come give him a flask and he's going to come crumbling down and show him what never do that. So how could the terrorists say but like come now be a stroll come up with Indian a positive idea. My show me cat and me send the hand of voice. The Indian of my show is in the category of miracles the yacht to me get the whole Indian of material and it's something that's outside the realm of what we consider nature of what we consider to have a and then the round goes on to explain the voice my show and why it is that the new my show is something that's good to have a cat have a skipping a little bit. He wraps it up and he says show you the owner of a positive. This is what the positive coming to teach us he said the double knees. The hit show you show me support the ski void the key yes sir and if voice show me and the reason that I could just park who created this miracle or performed this miracle known as my show it's like the other miracles that I could just park who in performed so that they should be a cure material so that the terrorists should be able to exist in this world key who in fact says the round from all the miracles that I could the miracles that the holy one performed, so that there should be this was the most critical one. This was the most crucial. So like this there would be no nothing in the future that would be able to come and lie and say who you know we don't have to have to be motion. That he's saying the that's for care for motion. Because the holy one notified us. We're in that talked away in the end of the year. So he said motion who might women of shoulders that my dragon motion was something that's the my women of shoulders. But this is the way also I have a boy. So motion not so motion in cane and if that's the case we know for a fact that motion any person that's with motion who came motion he came my dragon motion and he goes on and on and on. But the beautiful poetry and the God that the run lays out here in his rushes and that is that the Indian of motion was a nest. We're going to learn the story of motion we're going to see so many elements of it. Most of it we already know. But to appreciate that really the my dragon motion is not a my dragon that a person can come to to. His my dragon is a my dragon of it's from the Nissan and the holy one created. Why would I have made this miracle of motion? It was necessary just like there were other miracles that were put into place. Like you might say see the run by then the but we know all this. My scene I but says the run from all the miracles that the holy one created and performed the this was the most essential one. Because at the end of the day our moon is so much predicated on the voice motion and it's for that reason motion had to be someone >> so much predicated on Nevuas Moshe. And it's for that reason Moshe Rabbeinu had to be someone that was beyond reproach. Someone where it's impossible to go ahead and argue against. In fact, Hazal say "Vegam bechoyai yamenu lo ayvum." And that's rooted in the idea that Nevuas Moshe is bo efen nissi, it's bo efen peloi. Where do you see it in the Torah? "Pelai chom navi oy beYisrael k'Moshe." You see those words, says the Ran, what should come to mind is this yesod that I'm telling you over here in the drush hashalosh. And the truth is, when you think about again, I'm not going through this now this is be Yisrael Hashem going to be part and parcel of the avodah of Sefer Shemot is really through Sefer Devarim. But Moshe Rabbeinu was kibbel Torah miSina. Moshe Rabbeinu went to Shamayim several times. And he was made on himself "Lechem lo achalti umayim lo shasisi." Moshe Rabbeinu is the only person who was able to communicate with Hakadosh Baruch Hu at will. In fact, Rashi says in Parshas Balak, "Ashrei yelud isha." Wow, "oy yelud isha." A human being is able to achieve the madreiga that whenever he wants to dial Hakadosh Baruch Hu, Hakadosh Baruch Hu takes his calls. It's an incredible madreiga. Moshe Rabbeinu's nevuah was baspaklaria hameira. The Rambam in Perek Zayin Hilchos Yesodei HaTorah, based on pesukei HaTorah and then the Parshas Balak, he goes into great detail in a very nuanced way where he distinguishes between the madreigas hanevuah of shaar haneviim versus the madreigas hanevuah of Moshe Rabbeinu. Moshe Rabbeinu, the Torah refers to us "Yisrael Elokim." The Medrash says in the beginning of Parshas V'Zos HaBracha, "Mi chetzya ulama'ala he was Elokim, mi chetzya ulama'ata he was an ish." "Pnei Moshe k'pnei acharon." Moshe Rabbeinu was born "b'siman habayis kulo ohr." All these inyanim, which are so far above our pay grade, start making a little bit of sense when you understand this Ran. It's true, there's no way for a person to achieve this madreiga. These were miracles. The inyan of Moshe, the cheftza of Moshe Rabbeinu was a heft of miracle. Truth is, in the world of Kabbalah, Moshe Rabbeinu is neshama was made up of all the neshamos of every single Jew. The Zohar Hakadosh says more than once, especially to say who daughter of a daughter of us made up of 600,000 neshamos. Moshe Rabbeinu had a neshama Hakadosh. We are the 600,000 neshamos that make up all of Israel were branches, so to speak, of his tree, of his ilan that was his grace and neshama. In fact, the Zohar Hakadosh says that Hazal say in the beginning of Parshas Shemos that shisha were born becheres echad, that that women were giving birth to six children at a time. Everyone's heard this ma'aseh. There's a ma'aseh that says not 600 not six, but it was 600,000. How could someone give birth to 600,000 babies in one shot? So, the Zohar Hakadosh says it's referring to Yocheved who had Moshe, whose neshama was made up of 600,000 neshamos. The Zohar Hakadosh says that's why Yocheved was Shifra. Shifra was the one that because she was the mother of Moshe, which on some level obligated her to be the mother of every single Jew. Because really Moshe Rabbeinu's neshama is made up of the neshamos of every single Jew. Again, these are all miraculous digyonim. They're supposed to be. That's the yesod of the Ram. Inyan of Moshe Rabbeinu is an inyan nissi, of being nigleh, of being nistar. What we're going to learn now is the story of Moshe Rabbeinu, which by the way, again, we all know the basic story, the Chumash Rashi, maybe even Ramban version of it for sure. But now that we look at it with more mature eyes, it's rather very interesting and very fascinating. And that is the topic, be'ezras Hashem, of this next year.