In this week's
parsha, Shemot, we are introduced to Moshe Rabbenu, the great leader who would
guide the Israelites from slavery in Egypt to freedom. The opening verses
describe the birth of Moshe, as his mother Yocheved sees something
extraordinary in him:
וַתַּ֥הַר הָאִשָּׁ֖ה וַתֵּ֣לֶד בֵּ֑ן וַתֵּ֤רֶא אֹתוֹ֙
כִּי־ט֣וֹב ה֔וּא וַֽתִּצְפְּנֵ֖הוּ
שְׁלֹשָׁ֥ה יְרָחִֽים
"The woman conceived and bore a son; and
when she saw how beautiful he was, she hid him for three months" (Exodus
2:2).
This description
has sparked a deep exploration by commentators. The words "ki tov"
(“how beautiful”) seem to be a simple statement of a mother’s love for her
child. However, Ramban asks:
What exactly does "ki tov" mean here? Every mother thinks her
child is beautiful, so what is being highlighted?
Rashi explains that
the light in the room when Moshe was born was not ordinary—his presence
illuminated the space around him. But what type of light are we talking about?
The connection between Moshe’s birth and the "ki tov"
mentioned in the creation story is significant. In Bereshit (Genesis 1:4), the
phrase "ki tov" is used to describe the original light of
creation, a light that transcends the physical and represents a higher
spiritual energy. This light was hidden away after the creation of the world,
and it is known as Or HaGanuz—the
concealed light, a spiritual force reserved for the righteous in the World to
Come, it is a light of pure ruchniut. This light, according to Rashi, was not the natural light of
the sun created on day four of creation. Instead, it is a divine, spiritual
light—a manifestation of Hashem’s presence in the world. And where was this
light hidden? It was hidden in the Torah.
The Kli Yakar asks why Yocheved hid Moshe
for three months. He explains that this light, which symbolizes emunah (faith) and inspiration, was too
powerful to be exposed to the outside world prematurely. It was a light that
Yocheved, as well as Batya (the daughter of Pharaoh), recognized as a sign that
Moshe was no ordinary child. It was the light of divine presence and the
potential to lead the Israelites to redemption.
Moshe’s Appointment at the Burning Bush
As the parsha
progresses, we see Moshe’s appointment at the burning bush, 80 years after his
birth. Moshe, having grown up in Pharaoh's palace, is reluctant to accept the
mission to redeem Bnei Yisrael. He offers two reasons: first, he doubts that he
can convince Pharaoh to let the Israelites go, and second, he believes that the
Israelites, after centuries of slavery, will not have the strength to oppose
Pharaoh.
The Significance of Moshe’s Reluctance
When Hashem
commands Moshe at the burning bush, Moshe initially resists. He refuses four
times, citing reasons such as, "I cannot do this," and "They
will not believe me." This refusal stands in contrast to the typical
response of other prophets, who answer with the phrase "Hineni"
(Here I am). What accounts for Moshe’s reluctance?
The Or HaChaim explains that Moshe could
not fathom how the Israelites, immersed in the spiritual and moral impurity of
Egypt, could ever be redeemed. He saw them as having reached the 49th level of
impurity, and he thought it was impossible to bring them out. Yet Hashem’s
response to Moshe is that it may seem impossible, but there is a spiritual link
that can be restored. Indeed, only a fraction of the Israelites, those who
demonstrated faith by marking their doors with blood during the final plague,
would merit redemption. The fire of the burning bush symbolizes the immorality
and spiritual contamination of Egypt, but the bush itself is indestructible.
This teaches us that, even from the lowest levels, there is hope for
redemption, and Moshe was chosen to find that spark of holiness within the
Israelites and lead them out.
Rabbi Chaim
Shmuelevitz offers another perspective, focusing on the concept of derech eretz (proper conduct). Moshe,
who had an older brother, Aaron, saw him as the natural leader. Moshe was
reluctant to take on the leadership role because of his humility and respect
for his brother. This is a powerful lesson in leadership—Moshe did not act out
of personal ambition, but from a sense of divine duty and humility.
Hashem answers
Moshe with the phrase "אהיה אשר אהיה" ("I am that I am"). This phrase, unique to our
parsha, alludes to a profound spiritual truth: Hashem’s presence transcends
both the past and the future. According to Rav Samson Raphael Hirsch, the name Elokim refers to Hashem’s role in creation and the ongoing process
of sustaining the world. However, "אהיה אשר אהיה" refers to the future
redemption, signaling that Hashem will be with Bnei Yisrael in the future,
guiding them through the exodus and eventual redemption.
The Meshech Chochmah connects the
gematria of "אהיה"
(which is 21) to the Tefillin, which is mentioned in the next week’s parsha. Rambam
in Hilchot Tefillin teaches that the name of Hashem appears 21 times in
the Tefillin, both in the Shel Rosh
and Shel Yad. The Tefillin, with its
association to the number 21, represents the spiritual connection between
Hashem and the Jewish people. Through this connection, Bnei Yisrael have the
strength to overcome their own negativity and ultimately bring Hashem’s presence
into the world. The Rambam says that the kedusha of the Tefillin is greater
than that of the tzitz worn on the head of the Kohen Gadol, where it is
mentioned only once.
Tefillin is the
secret weapon of klal yisrael.
The shel yad is
the private strength of Bnei Yisrael to overcome their own negativity and
overcome the Yetzer Harah.
The shel rosh is
the public connection to Hashem that the goyim will eventually recognize the Shem
Hashem.
Meshech Chochmah
says that the gematria of the two אהיהs is 42. The ultimate name of Hashem has
42 letters mentioned in Gemara Kedushin. 42 is the number with which God
creates the Universe in Kabbalistic tradition. In Kabbalah, the most
significant name is that of the En Sof (also known as "Ein Sof",
"Infinite" or "Endless")
The closest we get
to understanding the 42 letter name of Hashem is the prayer Ana b’ Koach,
which has 42 words. Each word represents one of the 42 letters of Hashem's name
. There is a sefer called Ner Yisrael that explains Ana B’Koach.
Conclusion: Spiritual Light, Redemption, and Torah
Study
The parsha of
Shemot is rich with lessons for us. We see the light associated with Moshe’s
birth—this divine light represents the creation of the Jewish people and their
eventual redemption. We also learn that even those who have reached the lowest
spiritual levels, as the Israelites had in Egypt, can still be redeemed. Moshe
Rabbenu, in his role as leader, embodies these redemptive powers.
Finally, the
parsha teaches the importance of delving deeply into the words of Torah. We
should not merely take them at face value, but strive to understand the deeper,
more profound meanings that are hidden within. Just as Moshe’s mission seemed
impossible, so too does the task of bringing redemption to the world—but with
faith, humility, and a commitment to the study of Torah, we can bring Hashem’s
light into the world.
May we all merit
to see the effects of the Or HaGanuz
and bring the divine light into our lives, strengthening our connection to
Hashem and to one another.
