Kabbalah teaches that the spiritual identity of words is in the
sefira of malchut. The Zohar teaches that throughout the time that
speech was in exile (i.e. Egyptian slavery), voice was disconnected from it, and
speech was sealed up without a voice. When Moses came on the scene, voice
arrived, but Moses was voice without speech, for the concept of complete speech
was in exile. And as long as speech was in exile, Moses went as voice without
speech until he partnered with Aaron. But as far as Moses himself this situation
continued until they came to Mount Sinai, when the Torah was given. At that time
voice became joined with speech, and speech was expressed in words. And so it is
written, "And G-d spoke all of these words, saying…." (Ex. 20:1)
Throughout the time that Moses was in Egypt, he wanted to
extract speech from exile, but speech did not utter a word. When he left exile,
and voice became joined to speech, the power of speech led Israel. But He did
not actually speak until they came to Mount Sinai, when he began to speak words
of Torah, which is the way it should be.
The Ari teaches that the Patriarchs achieved only a superficial
consciousness of G-d relative to what Moses achieved. This is because the
Patriarchs perceived G-d as He is revealed in the world, which is only a
superficial revelation compared with the way G-d is revealed in the Torah, which
is what Moses was able to comprehend. This is the Kabbalistic meaning of the
verse in this Torah reading: "G-d spoke to Moses, and said, 'I am
Havayah. But I appeared to Abraham, to Isaac, and to Jacob as "E-l
Sha-dai", and did not make known to them My Name Havayah." (Ex. 6:2)
Rabbi Moshe Alshich teaches that Moses' ability to transcend the
limitations of matter is recorded when he threw the soot to heaven. The
objective was to strike the angel of the Egyptians and their sorcerers with a
material from the domain of the people whom he represents on earth. The only
method by which matter could reach a world of pure spirit was if someone who
controlled four elements of dust, water, fire and wind would be the one to
propel this matter. This was Moses, who utilized his abilities to conquer the
spiritual roots of the impure forces of Egypt, thus enabling the Jewish People
to go free.
When Moses asked G-d why He was making life so harsh for the
Jews in Egypt, G-d pointed out that He had revealed Himself to
Abraham, Isaac and Jacob by the divine name "E-l Shakai", but not by the
name "Havayah".
We mortals can only achieve such appreciation of G-d Himself as
we can glean from our perception of G-d as He has chosen to manifest Himself
within Creation.
This limitation on our ability to "reach" G-d as He is in
Himself (i.e. in no way linked to Creation) is represented by the name E-l
Sha-dai.
G-d
meant to convey that while the Patriarchs experienced the very most a
mortal could experience of G-d, they were bound by the limits symbolized by
E-l Sha-dai, and were not privy to the revelation of the name Havayah
(i.e. G-d as He is in Himself) which could only be achieved once the Torah and
its mitzvahs were given at Mount Sinai.
Although G-d did not fulfill His promises to the Patriarchs directly to them, they did not complain, because the Patriarchs' relationship with G-d was chiefly emotional. Moses, however, did complain because his relationship with G-d was chiefly intellectual.
G-d responded to Moses' complaint by saying that the redemption from Egypt will reveal G-d's transcendence. This implies that the natural mutual exclusivity of intellect and emotions will be overridden, that it will be possible for someone who is predominantly intellectual - such as Moses - to internalize the advantages of emotionalism, as well.
Moses was the greatest prophet of all time, the one person who
spoke face to face with G-d. Therefore, in the broadest spiritual terms Moses
embodies Torah study. Torah is G-d's will and wisdom that descends to this world
from above, telling us how to make the world a G-dly place, placing us face to
face with G-d, drawing divine energy from above to below.
Aaron, on the other hand, is the embodiment of prayer. This is
because Aaron was first High Priest. Since the destruction of the Temple,
prayers are in place of the offerings that were brought therein. Through prayer,
every Jew becomes empowered like the High Priest, and through prayer the energy
generated by our divine service ascends upwards from This World.
Moses and Aaron, Torah study and prayer, are alternative parts
of a cycle constantly moving up and down, heavenward and earthward. All of this
leads to revealing the coming redemption.
In order to provide for his daughter to get married, his friends suggested a venture into the hard liquor business.
Shabbat Shalom.
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