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185) “And Israel saw the great hand which the Lord had done against the Egyptians.” Here with the great hand, the left hand was completed, meaning the Gevura and all its fingers, HGT NH. This is because it was included in the right, for everything is included in the right and depends on the right, as it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, will shatter the enemy.” And even though this belongs to Gevura, because it depends on the right hand, it is still named after it.
186) We did not find anyone who strengthened his heart before the Creator as Pharaoh. Indeed, Sihon and Og strengthen their hearts, too, but they strengthened their hearts against Israel; they did not strengthen their hearts against the Creator, as Pharaoh strengthened his heart against Him, for he saw His might and did not retreat.
187) Pharaoh was wiser than all his sorcerers. He looked in all those crowns and in all this knowledge of the Sitra Achra. In their entire side, he did not see that Israel would have redemption, and it did not depend on one of their crowns. Moreover, all the upper forces of the Sitra Achra conspired against Israel so they could not be liberated from their hands. And Pharaoh did not think that there is another tie of faith that controls all the forces of the Sitra Achra. This is why he strengthened his heart.
188) Pharaoh strengthened his heart only against the name HaVaYaH. When Moses would say, “Thus says the Lord,” he would strengthen his heart, since in all his wisdom, he did not find that this name would control the land. This is why he said, “Who is the Lord that I should obey His voice?” Afterwards, when he considered repenting, he said, “The Lord is righteous.” Afterwards, he said, “I have sinned against the Lord.” This mouth, which said, “Who is the Lord?” said, “I have sinned against the Lord.”
189) “It is all one; therefore I say, ‘He destroys the innocent and the wicked.’” “It is all one,” as it is written, “My dove, My undefiled, she is one to her mother,” Malchut. By that, the Creator sentences His Dinim below and sentences His Dinim above in all.
190) When the Creator evokes His Dinim, He sentences His Dinim in Keter, which is Malchut. It is written, “He destroys the innocent and the wicked,” since the righteous are caught by the iniquities of the wicked, as it is written, “And [the Lord] said to the angel that destroyed the people” means take the majority of them. This is why Job said this, “He destroys the innocent and the wicked.” But Job did not explain that it concerns the righteous who are caught in the iniquities of the wicked.
“It is all one” is the assembly of Israel in the exile in Egypt, for whom the Creator killed in the Egyptians and took vengeances in them, as it is written, “He destroys the innocent and the wicked.” After all, there were innocent there, too, who did not enslave Israel, who were killed along with the wicked ones among them.
191) Job was afflicted only when Israel went out of Egypt. Job said, “Thus, all faces are equal, He destroys the innocent and the wicked.” Pharaoh attacked Israel and said, “Who is the Lord that I should obey His voice?” “But I did not attack them or did anything; He destroys the innocent and the wicked,” as it is written, “He who fears the word of the Lord among the servants of Pharaoh” is Job, for it was at the time of the exodus from Egypt.
192) These hail stones that were coming down on the Egyptians and were stalled by Moses later executed vengeance, in the days of Joshua. In the future, the remaining ones will come over Edom and her daughters, as it is written, “As in the days when you came out from the land of Egypt, I will show you wonders.”
193) “And Israel saw the great hand.” The beginning of this verse is not connected to its end, and its end is not connected to its beginning. In the beginning it says, “And Israel saw the great hand.” Afterwards, “And the people saw the Lord.” But is “And Israel saw” the reason for “And the people saw the Lord,” and that they did not see the Lord before that? That elderly man who went down to exile with his sons, suffered the exile on himself, and put his sons into exile, he really saw all those vengeances and all those mighty deeds that the Creator did in Egypt, as it is written, “And Israel saw,” meaning really Israel—Jacob.
194) The Creator raised that elderly man and told him, “Rise up and see your sons coming out from a strong nation; rise up and see the mighty deeds that I have done for your sons in Egypt.”
195) When Israel journeyed to go down to the exile in Egypt, great dread and fear came over him. The Creator said to Jacob, “Why are you afraid? Do not fear going down to Egypt.” The words, “Do not fear,” mean that he was afraid.
196) He told him, I fear that they will eliminate my sons. He told him, “I will go down with you into Egypt.” He told Him again, “I fear that I will not be awarded a burial among my fathers and will not see the redemption of my sons, and the mighty deeds that You will do for them.” He told him, “I will surely raise you. I will raise you to be buried in your fathers’ grave, and will raise you to see your sons’ redemption and the mighty deeds that I will do for them.”
197) On that day when Israel came out of Egypt, the Creator brought Jacob up and told him, “Rise and see the redemption of your sons, what powers and mighty deeds I have done for them.” Jacob was there and saw everything, as it is written, “And Israel saw the great hand.”
198) We learn from this that Jacob was present at the time of redemption, as it is written, “And brought you out in His presence, with His great power, out of Egypt.” “In His presence” is Jacob, since He brought all the patriarchs there. “Brought you out in His presence,” “In His presence” is Abraham, as it is written, “Then Abraham fell upon his face.”
199) Abraham said, “Shall a child be born unto him who is a hundred years old?” The Creator told him, “You will see what a multitude and how many camps will spring from you.” When Israel came out of Egypt, the Creator raised all those tribes and all those tens of thousands unto Abraham and he saw them, as it is written, “And brought you out in His presence.” All the patriarchs were present there, in all of that redemption, as it is written, “And brought you out in His presence.” What is “In His presence”? It is the patriarchs.
200) “And brought you out in His presence” is Jacob. “With His [great] power” is Isaac, and “great” is Abraham. Also, because of the patriarchs, there is always redemption for Israel, as it is written, “Then will I remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember; and I will remember the land.” The patriarchs are worthy of being remembered. But what is, “And I will remember the land”? It is to include David with them, meaning Malchut, the land, which is a Merkava [assembly] with the patriarchs, HGT, who always evoke redemption for Israel.
201) “And Israel saw the great hand which the Lord did in Egypt.” It is not considered a hand if it less than five fingers. “The great” means that it contains five fingers of the left hand, since GAR takes the right hand from the integration with the left line. Also, each of the fingers equals a great amount, and the Creator does with them miracles and mighty deeds. By that, all the degrees are uprooted from their cascading.
202) Of the first five fingers, which are the first five plagues, it is written, “And Pharaoh’s heart was hardened.” When these five fingers—of the left hand—were completed, Pharaoh had nothing in his possession that would harden his heart. Then it is written, “And the Lord hardened the heart of Pharaoh.”
203) “And Israel saw the great hand … and they believed in the Lord.” But did they not believe in Creator thus far? After all, it is written, “And the people believed; and when they heard.” Moreover, they saw all the great deeds that the Creator did for them in Egypt. However, “And they believed” means that they believed in what he said, “And Moses said unto the people, ‘Do not fear! Stand by and see the salvation of the Lord.’”
204) It is written, “And Israel saw the Egyptians dead.” It is also written, “You will never see them again forever.” They saw them dead. It should have said, “You will never see them alive again forever.”
205) However, it is written, “From the world until the world,” meaning the world above and the world below. The world above is the beginning of the lighting up of the candles, the Bina, the root of all the Mochin. The world below is the end, the Malchut, which ends all the Sefirot, and it is included in all of them. The Gevurot awaken for the lower ones from this lower world.
206) In this world below, the Creator gives signs to Israel and miracles will happen to them. And when this world awakens to perform miracles, all the Egyptians sink in the sea through this world, and a miracle happens to Israel in this world. This is why it is written, “You will never see them again forever,” until that world awakens and they will be given into its Dinim. And since they were given to it to be sentenced, it is written, “And Israel saw the Egyptians dead upon the sea-shore,” as was written, “From the world until the world.” Precisely “Until the world,” until the world below awakens. Then it is written, “And they believed in the Lord and in His servant, Moses.”
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