Tonight, I think I will do something a little bit different than I did the other times, which is just to pick a subject and discuss it from different sides, mainly according to the chasidic interpretation of different things, but what I thought tonight to do is to do something in connection to the parasha of the week. And that is to discuss the role of Moshe Rabbeinu and Aharon HaKohen, his brother, in the redemption of the Jews from Egypt. We know that Hashem sent Moshe and Aharon, and just to figure out what Moshe did, what Aharon did, and that itself in one particular part of the redemption, and that is in their speaking. There are other things that we know that we learn Moshe and Aharon, when Hashem told Moshe Rabbeinu to do the miracles and to bring about the ten plagues, the עשר מכות, so we know that some of them were really performed by Aharon, not by Moshe, because of certain reasons. We're not going to get into that. And there are more things that we find Moshe and Aharon, but we're going to speak specifically concerning the role of Moshe and Aharon in speaking to Pharaoh and speaking to the Bnei Yisrael. And to do that, we will learn a Rashi and explain it according to Rashi's opinion, and then explain it according to the way it's we learn about it in Kabbalah and in Chassidut. And just to start off, in Parashat Shemot, which was last week's parasha, there we learn that Hashem came to Moshe Rabbeinu, he revealed himself to Moshe Rabbeinu the סנה, in the burning bush, and he told him basically to go to Mitzrayim and take the Jews out of Mitzrayim. Taking the Jews out of Mitzrayim required him to speak to the Jews, that's number one, and tell the Jews, פקד פקדתי, that Hashem remembered them and is ready to take them out, and also to go to speak to Pharaoh and tell פרעה שלח את עמי ויעבדוני, \"Let my people go, send them out, let them come and serve me.\" And Moshe Rabbeinu argued with Hashem for seven days and did not want to accept the mission. And finally, Hashem got angry at him, and Hashem said, \"There's no choice, you have to do it.\" One of the reasons why Moshe Rabbeinu did not want to do it was because till then, his older brother, Aharon, was the one that used to receive the nevuah, the prophecies from Hashem, and he was basically from the leaders. And now Hashem asked Moshe Rabbeinu to do it, and he didn't want to step on Aharon's feet, and he was afraid Aharon would be jealous. And Hashem told him, \"Don't worry, Aharon is not going to be jealous. He will be happy.\" And as it actually happened when he came, he was happy to see him, and they both went together to Mitzrayim. But one of the things that Moshe Rabbeinu said was that, \"How can I go to Paro or go to speak to the Jews?\" when he said, \"I'm כבד פה וכבד לשון, so I can't speak.\" כבד פה means heavy, \"My mouth is heavy, and it's hard for me to speak, and you're giving me a job of speaking, going to the Yidden and talk to them, and explain to them that Hashem has remembered them, going to Paro and tell Paro to let the Yidden out. I can't speak. It's hard for me to speak. כבד פה וכבד לשון אנכי.\" And just to mention, why was he כבד פה וכבד לשון? We find in the Midrashim, in Chumash it doesn't say, but the Midrash says the whole story that when Moshe Rabbeinu was very small and he was adopted by Paro's daughter, he was a member of the basically almost like a member in the king's family. So, once there was a meeting that the king had with officers, and Moshe Rabbeinu, as a young babe, a small baby, was sitting on his lap, and he pulled off the crown of Paro's head. Paro was basically almost like his grandfather, he was an adopted grandfather, so he sat on his lap and he pulled off his crown. And the scholars or the stargazers said, \"This is a sign that he's going to take away your rulership.\" So, he got very scared, and from that he said, \"Well, he deserves to die.\" And then the miracle happened. I think it says Eliyahu HaNavi came and was dressed up like a soldier, and he said that, \"No, he's just a baby! This is, you have jewels on the crown and it shines, and kids go after light, so that's why he grabbed your crown off. It doesn't mean anything. There's nothing behind it.\" So, he said, \"Let's try it out.\" To see if he's smart and knows what he's doing or is just because he's a baby. And he said, \"Let's put down two plates on the table. One will be hot, glowing coal, and one will be gold or silver or diamond, I don't remember what it was, and the glowing coal glows stronger than the other one. And if he's just a baby and that's why he did it, he will go for the coal. And if he is smart, then he'll go for the gold. And we'll see what will happen, and that will determine what to do with him.\" So they put him down and they did this test. And Moshe Rabbeinu was smart, so his hand went to take the gold. And a malach came and he pushed his hand, pushed it to the coal. He touched the coal and it was burning hot, and he touched it to his lip, the hot fingers. And that burned his lip, and from then on, he couldn't talk well, so he was a כבד פה וכבד לשון. So he says to Hashem, \"How do you expect to send me to take the Yidden out of Mitzrayim when I'm a כבד פה וכבד לשון?\" And Hashem said, \"You know what? Let Aharon go with you. I will send Aharon along with you, and he will be, as it says, he will be your mouth.\" And when we look at the parashah, in Parashat Shemot, we see that what happened was, when they came to speak to the Jews, if you look into the exact word of the pesukim, and I'm not going to go into the details of every pasuk because it's going to be too detailed, we see like this: that when they came to speak to the Jews, Aharon spoke. Moshe spoke to Aharon and told Aharon what to say, and I guess Aharon understood Moshe. And not only that, Aharon, when he understood it, he was able to elaborate and explain it. So Aharon heard what Moshe said to him, and Aharon spoke to the Jews. Moshe did not speak to the Jews, Aharon spoke to the Jews. Nevertheless, when it speaks about going to Paro to speak, it says, \"הם המדברים אל פרעה\", they spoke to Paro. That means that Moshe Rabbeinu also spoke. So what did he gain by taking Aharon along? So it's obvious that what happened was Moshe spoke, but he spoke short, and he spoke just in general, and Aharon, he was the one that had to elaborate and explain it, and talk, because he was a speaker, while Moshe was not a speaker. That's what we understand from the parsha of last week, Parashat Shemot. That's what it comes out, that Moshe Rabbeinu, when it came to the Yidden, Moshe Rabbeinu did not speak to them at all. Aharon told them that this all came from Moshe, who heard it from Hashem. But Moshe spoke to Aharon. The pasuk says, \"ודברת אליו\", you will speak to him, \"ודבר הוא לך אל העם\", and he will speak instead of you to the people. But when it came to speak to Paro, the pasuk says, \"הם המדברים אל פרעה\", they spoke to Paro, they both spoke. So that's, and it's understood, that when they spoke to Paro, Moshe just said it in short and Aharon was the one that spoke more at length. Comes to the next parsha, to Parashat Vaera, we look in the parsha and the parsha says, Hashem says to Moshe, \"Go to Paro\", and Moshe answers like this: \"הן אני ערל שפתים\", I have stuffed up lips, \"ואיך ישמע אלי פרעה?\", how will Paro listen to me? How do you expect Paro to listen to me? So it says, \"ויאמר השם אל משה\", השם said to משה, \"ראה נתתיך אלהים לפרעה\", I made you a ruler over פרעה, \"ואהרן אחיך יהיה נביאך\", Aharon your brother shall be your נביא, shall be your speaker. \"אתה תדבר את כל אשר אצוך\", I will, you will speak what I command you, \"ואהרן אחיך ידבר אל פרעה\", and אהרן your brother will speak to Pharaoh. Comes Rashi and explains it like this: when Hashem said to Moshe, \"You will speak and אהרן will be... You will speak everything I command you, and אהרן your brother will speak to פרעה\", so Rashi says, you will speak פעם אחת, you will speak once, כל שליחות ושליחות, every mission, כפי ששמעתו מפי, as you heard it from my mouth, \"ואהרן אחיך\", and your brother אהרן, ימליצנו ויטעימנו באזני פרעה, אהרן your brother will translate, will explain it in the ears of Pharaoh. So here we have seemingly a repeat of what we had in last week's parsha. But this was already after Moshe Rabbeinu came to Mitzrayim. See, the whole discussion we spoke before about Moshe with Hashem, that was in the desert before he came to Mitzrayim. This parsha already talks about him being in Mitzrayim, and Hashem spoke to Moshe and said, \"Go to פרעה\", and משה answered, \"I'm a ערל שפתים\", and Hashem says to him, \"You will speak everything I tell you and Aharon your brother will speak to פרעה.\" Now what does that mean? So Rashi says again, \"You will speak every שליחות that I give you, you will speak once to פרעה, as you heard it from me...\" And אהרן your brother will translate and explain it in the ears of פרעה. The question that comes up here is, and this will after we understand the Rashi, we'll come back and rely, understand exactly how the procedure went with משה and אהרן, but it comes out from here that this was the answer Hashem gave to משה, but the question that comes up here is, why all of a sudden did Moshe Rabbeinu ask the same question again? The first time when Hashem spoke to משה in that week, משה already told Hashem the problem. He told השם, כבד פה וכבד לשון אנכי, it's hard for me to speak. And Hashem said, \"Okay, because of that I will give you Aharon to be your partner.\" So he got his answer. Why all of a sudden in this week's parshah, which was later, he comes up with the same question? And he says, \"How could I go to פרעה ואני ערל שפתים, I'm stuffed up lips?\" He already said it! And what is Hashem's answer? Hashem's answer to him is that I will put, I will give you Aharon to be your partner. He already answered him that! Obviously, when Moshe Rabbeinu complained, he probably meant to say that even though you told me last time when you spoke to me that I will have Aharon along, nevertheless there is a problem, which we don't know what it is, but obviously he's coming up with a new problem. If he's coming up with a new problem, what he meant to say was, \"Even though I had a problem, you told me that you're giving me Aharon along with me, but I have a new problem, or a different problem, so and Aharon coming along will not help.\" So what did Hashem answer him? \"I'll give you Aharon.\" He knew that already! In other words, there must be something different here than from before. There must be some new complaint that Moshe Rabbeinu had, and there is a different answer that Hashem gave him. And what is that? So that's what we have to understand in the parshah. That what new thing happened here. And if it's just a repeat of what happened before, then earlier the pasuk and Rashi should have explained what this whole thing means, that you will speak once to Paro every shelichut I give you, and Aharon will be the one to translate and explain it, but there it doesn't say it. There it just says Hashem said, \"I'll give you Aharon.\" When they came to to speak to the Yidden, Moshe spoke to Aharon, Aharon spoke to the Yidden, when they came to speak to Paro, they both spoke. And it doesn't say how it worked. We have to take, understand ourselves that the way it worked was that Moshe spoke in short, Aharon spoke at length. So why doesn't the Torah say it over there? And if we understand it ourselves, and that's why the Torah and Rashi did not have to explain it, why does the Torah have to explain it the second time, when it's really saying the same thing? Obviously, there must be something that changed in between, and something that Moshe Rabbeinu said. Then there are other, like I said, we have to learn through the Rashi, and this is what the Rebbe does, he learns every Rashi word for word and every word counts. We see Rashi says that Hashem said to Moshe Rabbeinu, \"You will say once every shelichut the way you heard from Me.\" Well, what's the idea of saying it once? What does he mean you will say it once? And why does Rashi have to say you say it exactly as you heard from Me? What do we think, that Moshe will say things that he did not hear from Hashem? And why does the Rashi use the word shelichut, shelichut means mission, when the pasuk says, \"You will speak כל אשר אצוך, everything I command you.\" So you should have said, you will speak once every ציווי, every commandment I give you you will say, why does Rashi use the word shelichut? And what does Rashi mean you will Aharon will translate it and explain it, what does the idea of translation here? These are just individual specific קשיות on the words of Rashi. But to get to the point to explain what Rashi means, on the words ערל שפתים, when Moshe Rabbeinu said, \"I am an ערל שפתים,\" Rashi says that the word ערל means stuffed up, closed up, like we find by the fruit if when you plant a tree, for the first three years, the fruit is called orlah. Orlah means it's stuffed up, you can't eat it, it's forbidden to be eaten. So it's closed, it's closed from the person, there's no use that you may have from the fruit, so it's called orlah. We also find you circumcise a boy, you have to cut off the orlah. Why is the skin, the foreskin called orlah? Because it covers up. So ערל שפתים Rashi says means my lips are covered, meaning closed. The previous parsha, when Moshe Rabbeinu complained to Hashem, he said, \"I am כבד פה וכבד לשון.\" What does the word כבד פה mean? כבד means heavy. כבד פה וכבד לשון means it's heavy, it's hard for me to talk. I speak with hardships. But in this week's parsha, when he says I am ערל שפתים, what he's saying is, I cannot talk at all. And this is basically what happened.

Now we get the picture of what took place. Originally, when Hashem spoke to Moshe Rabbeinu, and he told him to go to Paro, Moshe said, it's hard for me to talk, כבד פה וכבד לשון, I have hardships. So Hashem said to Moshe, you're it's hard for you to talk, you know what, I'll give you Aharon, and Aharon will speak for you. So what'll happen, you will come and you'll speak a little bit, because since it's hard for you to talk, you'll speak a little bit, and then Aharon will continue, he will explain it, he will do all the things to elaborate that Paro should understand. Moshe Rabbeinu went to Paro, as we learned at the end of last week's parsha, Shemot, he went to Paro. This week's parsha, when Hashem sent him again, Moshe Rabbeinu says to Hashem, I realized that not only am I כבד פה, that I have it's hard for me to talk, I am ערל שפתים, my lips are I can't talk at all. So he says, what's the use of going to Pharaoh, if I cannot talk at all? If Aharon is If your answer to me was, oh you'll send Aharon, so send Aharon, let Aharon himself go, because I have no use, I cannot talk. And as a matter of fact, if I come along and I don't talk, it might be even worse. They'll say, look, what's he saying, he doesn't say anything, obviously he doesn't really care, or he thinks Aharon is wrong. I mean, it's not good just not to say anything. So, this is not the same complaint that he had before, where he said, it's hard for me to talk, so Hashem said, okay, it's hard, so talk a little bit. If it's hard, you talk a little bit, you don't talk a lot. Aharon will do the main talking. But now he came back and he said, אני ערל שפתים, my lips are closed, I cannot talk at all. So what Hashem answered him before, that he'll send Aharon, is not an answer. So what Hashem said to him, he answered the words אתה תדבר, what it means is, not only a command, you shall speak. אתה תדבר means you will speak. Hashem said to him, you you tell me you can't talk, I'm telling you, I will give you the power that you will be able to talk. But not on your own, not because you will become a speaker, because you will be my shaliach. So I will put words into your mouth and you will be able to talk because you are talking for me. So when Hashem said to him, אתה תדבר, you will talk, you could you should talk, it means also you will talk. And you will talk only as a shaliach, and I will be talking through you. And therefore, Rashi explains exactly what Hashem meant. You will talk כל שליחות ושליחות, every shlichut. Rashi doesn't say you will talk every commandment, Rashi wants to stress that the whole point is you will be talking because you are a shaliach. And a shaliach, we know שלוחו של אדם כמותו, the shaliach, the messenger, the agent of a person is like the person himself, so you are like me. And therefore, you will say it exactly the way I say it, word for word the way I tell you, and you will be able to say it. And he says exactly the way I tell you, once, just like Hashem himself said it once to Moshe. You will repeat that, you will only be a tape recorder, you will be a repeat of what I'm telling you. So you say it once, exactly the way I say it. That's what Hashem said to him. And you will be able to. And that's a different answer than what he said before. Before when he said, it's hard for me, so Hashem said, okay, try, go ahead, speak, Aharon will do the better job. But now when he said, I can't talk, so Hashem had to give him a special special brachot, so to speak, you will talk because you're my shaliach, and that's your job. Your job to come to Pharaoh is not to explain to him how important it is to let the Yidden out, or how important it is for his benefit that he let the Yidden out. That's not your job, that will be the job of Aharon. Your job is to be my shaliach, and to be in my place. And that's what you have to do. And therefore, you will say it once, and you will say it exactly as I tell you, and it will be in shlichut. And it'll be through you that I will be speaking. But then the question comes up, if Moshe Rabbeinu was going to speak to Pharaoh exactly as Hashem told him, we know that Hashem spoke in Hebrew, in לשון קודש. We know that Pharaoh did not understand לשון קודש. Pharaoh didn't understand. Actually, we learned before that Pharaoh knew all seventy languages except לשון קודש. And that's why he made Moshe Yosef Hatzadik swear that he will not tell anybody. And that's how Yosef managed to bring Yaakov back to Eretz Yisrael to bury him, because he swore to him that he will take him out, and when he came to Pharaoh to tell Pharaoh, I swore to my father I'll take him out, so Pharaoh first said, \"You know what? So you won't keep your your shevuah.\" So he said, \"Okay, if I won't keep that shevuah, I don't have to keep the shevuah, ah?\" Well, even if it's not the same, it's all they all were the same level. Even if it's not the same, first of all it could be even the same, but even if it's not, they were all the same. We always learn it, the same things that we find by one, by the other. This Pharaoh didn't know the Hebrew either. But over there we find that the Pharaoh told him, \"Don't listen to the shevuah.\" So he said, \"In that case, I won't keep the shevuah that I swore not to tell anybody that you don't know לשון קודש.\" But anyway, the point is he didn't know לשון קודש. So what was the idea of Moshe Rabbeinu coming to Pharaoh and speaking to him in Hebrew? Because Hashem said to him, \"You shall speak as you are for me, as a shaliach, not because you're a speaker, not because you're even a small speaker, it's hard for you, you can't speak at all, I'm speaking. So you speak exactly as I told you.\" So he'd be speaking in Hebrew. Pharaoh doesn't understand Hebrew, so what's the purpose? That's why Rashi says that Aharon would not only explain it, but ימליצנה, he would have to translate. He would have to translate because Pharaoh didn't know what he's speaking.

But then the question is, if Pharaoh didn't understand Moshe Rabbeinu anyway, so what was the idea of sending Moshe Rabbeinu if Pharaoh didn't understand? The answer is Moshe Rabbeinu's job, as as we said before, was not to explain it. Moshe Rabbeinu's job was just to show Pharaoh the strength of Hashem. Rashi says earlier, Hashem said to Moshe, \"I will make you a ruler over Pharaoh.\" So Moshe Rabbeinu came in and spoke harsh words. And you could speak just by the the the you're looking at the face and hearing the voice and saying such words that come from Hashem, as it says שכינה מדברת מתוך גרונו של משה, the Shechinah speaks from the throat of Moshe, that itself had the greatest greatest hashpa'ah, greatest influence on Pharaoh. And that's what Hashem wanted. So here we have the job of Moshe and the job of Aharon, two different jobs. Aharon was the job of explaining to Pharaoh, begging Pharaoh that he should let the Yidden out. Moshe's job was not that at all. Moshe's job, he was the shaliach of Hashem. And being that he was the shaliach, he was sent only to be in the place of Hashem and, so to speak, overwhelm Pharaoh with the words of Hashem, not to explain it to him. And when Moshe Rabbeinu said it with great sincerity, that was supposed to have the greatest influence. Pharaoh had free choice and he didn't listen, but the greatest hashpa'ah was supposed to be the way Moshe spoke, even if Pharaoh didn't understand. Aharon explained it later, but even if you don't understand, this reminds me whenever I mention this idea, it reminds me of I remember once years ago, we used to go the bachurim used to go on Sundays to the armories in New York for the the National Guard in their armories. They would come for Sunday, so the Jew all the soldiers had an hour in the morning to attend services. So the Jews would attend Jewish services, and we from the yeshiva would go to have the services with the soldiers. So there would always go two people, two bachurim or a bachur with a yungerman, two people would go. And the way the seder was that the soldiers would gather together in the room, one person would conduct the services, and the other one would quietly go from person to person and ask them to put on tefillin. And if they did they wanted, was fine. If they didn't want, you couldn't do anything about it. So I remember I went once with this this man, he was an older man. His name was Mr. Fisher, actually. And we came to the armory and there was a big group there, and I got up up front, I was going to conduct the services, and he was going to speak, go over. And I knew that usually, if the first person does not agree to put on tefillin, the second one won't put on and no one will put on. The first one starts, it goes. And I'm standing up front and I'm conducting the services in English, Hebrew, whatever it was, and I see in the back he's going over to this first guy and says something. I know what he said to him, he asked him to put on tefillin, and I see the guy says no. I said to myself, while I'm talking, \"Oy vey, what's going to happen here?\" But he's not He didn't agree. So he went to the second one, and right away he said he said no. I saw him shake his head no. Then I see from far, goes to the side, this man. He was a very fine, simple Jew. He wasn't a scholar, he wasn't a rabbi, he wasn't He was a He was just a very poshute yid, this man, with real sincerity, real temimut. And I see he walks over to the guy again, to the first guy, and calls him to the side, I didn't see, and he says something to him. And then the guy says yes, and he went over and put on tefillin. And as soon as he put on tefillin, the second guy put on tefillin, the third guy, and the whole group, by time the hour was over, they all put on tefillin. I really was wondering what did he say to him that made him put on tefillin? So I asked on the way back in the car, I said, \"Mr. Fisher, what did you do there?\" He says, \"I'll tell you what happened.\" And I knew there's a sichah with the Rebbe, that the Rebbe said תש״י, 1950, a few months after the previous Rebbe passed away, before even the Rebbe officially took over the leadership. So I saw the sichah once. So the Rebbe says people should care about other Jews, and you have to go out into the streets, and see other yidden, and put on tefillin, and do mitzvot, a whole thing. Then the Rebbe says, what happens if somebody does not want to put on tefillin? You ask him to put on tefillin, doesn't want. So the Rebbe says, you know what you tell him? Tell him that that there is a Jew in Brooklyn, that's what he says, this is the words there, there's a Jew in Brooklyn, which he meant himself, there's a Jew in Brooklyn who is not an American. In Yiddish the Rebbe said this. And you can tell him he speaks English with an accent, means he's not, doesn't even know how to drive a car, and he asks you to put on tefillin. What this Mr. Fischer did, he couldn't even speak Yiddish himself. He wrote down word for word what it says, what the Rebbe said then, in a piece of paper, and he chazert it out. He said he called over this guy, and he said to him in this ear in Yiddish. The guy didn't know what he's talking about, said in יידיש, ס'איז דא א ייד אין ברוקלין, וואס נישט קיין אמעריקאנער, רעדט ענגליש מיט אן אקצענט, קען נישט דרייוון קיין קאר, און ער האט געבעטן צו טון תפילין. Would you put on tefillin? Guy says, yes, yes, yes. And he put on tefillin. I was watching, this I'm a witness, this is not בבא מעשיות, I saw it happen, and I was I was so surprised. And the guy put on tefillin, and the second guy put on tefillin, and the whole group put on tefillin. So I was thinking then, it's not what you say, but if it's the emet. And he went there, this man came as a shaliach from the Rebbe, saying word for word what he was told. But if you say it as a shaliach, and it's, you know, the words are coming not your own, but the words that were put into your mouth are said, and you say it with sincerity, then it works. Sometimes that could even work when you're quiet, when you don't say anything, sometimes could be even more. But if you say it, even more. There is another story, I don't want to get involved with stories, but just a man in New York that had a yeshiva, and the yeshiva needed money, and they heard that the federation is ready to give money to yeshivot. So they had a whole meeting set up with the members of the board of the federation. So they hired a a speaker, a lawyer, who was a good speaker and was able to present the case. And a few group of יונגעלייט, חסידישע יונגעלייט, with this lawyer, came and they had a meeting, and all these members of the federation came and they were sitting there waiting, and this guy got up, this lawyer got up, and he gave the presentation. And he presented the case beautifully. And everyone was sure that this is going to succeed and they'll give the money. So after he finished speaking, they walked out, and they had that little meeting, and everyone was sure they'd come back, yes, we're accepting, you know, your your application and we'll give the money. They come in, and this guy with a big cigar and all sits down and says, well, want to tell you, I heard, case is a very special cause and everything fine, but the budget, and this and that, we cannot, and denied. So the menahel, the the head of this institution, a real, real חסידישער ייד, was very overwhelmed. He couldn't speak English. He didn't he just came just from just came from Russia then. And he couldn't couldn't take it. So he gets up, and he's going to say something. He gets up and you see, but he couldn't tell you, shaking in him, and he's going to say something, and a minute, and then just sits down. Immediately they started hushing among themselves and they said, you got your application. You got your money. He accomplished more with his look of the face and his sincerity more than this special, you know, professional lawyer who was a speaker, because there's the emet there, and he meant this an emet with the Oibershter. This is just an just a an example to what we're learning here, the job of Moshe Rabbeinu. Moshe Rabbeinu, he was the leader of Klal Yisrael. He was the neshama through which Hashem revealed Himself to the yidden. He was the one that Hashem sent as a shaliach to take the yidden out of Mitzrayim. He was the one that Hashem gave the Torah through, through him. So he his job was to come and bring Hashem into Pharaoh's palace, with the words of Hashem as it comes from Hashem. Then Aharon was already a second step, was to explain it, to bring it down to earth, in ways of the world. But that was not the same thing as a Moshe Rabbeinu. This is the way it took place according to simple peshat.

The deeper explanation behind this is that's called, when we talk about Rashi, the Rebbe calls this in different places the יין של תורה of Rashi. On this pasuk, where it says Hashem said to Moshe: ראה נתתיך אלקים לפרעה, look, I made you a ruler over Pharaoh, so it says in Chassidus, it says in Kabbalah, that when a rasha, especially a rasha in the level of Pharaoh, which is the epitome of קליפה, of evil, is strong, then nobody could start up with him. Actually, there's a Gemara that says אם ראית רשע שהשעה משחקת לו אל תתגרה בו. If you see a rasha that he has mazal, so to speak, don't start up with him, because he has a very strong koach. And even a great tzadik has no right to start up with him, should not start up, because if he if his mazal is working, that means that he has the koach of the קליפות, the koach of the evil forces of the world behind him, and you shouldn't start up with him. The only one that could overcome him is Hashem Himself. But no other tzadik could do it. And in this case, Pharaoh was the epitome, it says in Kabbalah, in Zohar, Pharaoh was the epitome of קליפה. That's why in one of the pesukim, in next week's parsha, other parshiyot, it says Hashem said to Moshe, \"בא אל פרעה\", come to Pharaoh. And the famous question, what do you mean come to Pharaoh? Should have said go to Pharaoh. Don't come to Pharaoh, He is sending him to Pharaoh, why say go to Pharaoh? Why did He say come to Paro? So the Zohar says Moshe, when Hashem sent him to Paro, said, \"I'm afraid.\" So Hashem said, \"Don't be afraid, come with Me. I'm going along with you.\" So it's only Hashem is able to overpower such a level of kelipah. And it says בכלל that the level of Paro was כתר דקליפה. We know in Kabbalah, in the sefiros, we have עשיה and יצירה and בריאה and אצילות, and in אצילות we have the עשר ספירות, פרעה is was the level of כתר, which is on top of חכמה of אצילות, in the evil side, the לעומת זה, the other side versus כתר of קליפה of קדושה, which is כתר דקליפה. So to overcome Paro, it's only Hashem Himself. And therefore Hashem said to Moshe, \"ראה, look, there is something special I'm going to tell you, that I am making you the ruler over Paro.\" But how could he do it? We just said that a tzadik, even a tzadik cannot overcome when the kelipah is very strong. That's why Hashem had to say to him, \"The only way it's going to work is if what you're doing is all because I'm within you. It's not you're coming to do something for Me, what you're doing is Me doing. I will be speaking through you, שכינה מדברת מתוך גרונו של משה.\" Because Moshe Rabbeinu, we know, he was the one through which Hashem, as we said before, gave the Torah. Moshe Rabbeinu was the נשמה כללית of כלל ישראל, he was the main נשמה. Moshe Rabbeinu was completely בטל to Hashem. So therefore Moshe Rabbeinu, being on that level, was able to be the vessel through which Hashem could, so to speak, speak to Paro. So really when Moshe Rabbeinu went to Paro, it wasn't that he was his own, it was because he had Hashem within him who spoke through Paro. And it's interesting, we find that Rav Shimon bar Yochai, he says that you could start up with a רשע even when the רשע has mazal. Why? Because according to Kabbalah, Rav Shimon bar Yochai is a gilgul of the neshamah of Moshe Rabbeinu. So the only one that had this power to start up with Paro was Moshe Rabbeinu, and later on, who was the one that was like Moshe Rabbeinu, it was Rav Shimon bar Yochai, which is by the way the famous answer that the Rebbe wrote to somebody who asked, how come we call the יום טוב ל\"ג בעומר? When we count sefirah, there are two נוסחאות: Nusach Ashkenaz and Nusach Sefard, Nusach HaAri. Nusach Ashkenaz says: היום יום אחד בעומר, היום שני ימים בעומר. Today is one day in the Omer, two days in the Omer, ב with a ב. Nusach Sefard and Nusach HaAri says: היום יום אחד לעומר, to the Omer. Ten days to the Omer. According to our nusach that we say LaOmer, how come the Yom Tov is called ל\"ג, which is ל\"ג, 33, BaOmer, it should be called ל\"ג לעומר according to our nusach? So the Rebbe answered, I remember when Harav Henkin, famous פוסקים, רבנים in New York, asked his secretary, who I knew him, to write to the Rebbe to ask him this question. So the Rebbe answered that it says in sefarim that Lag BaOmer is b'gematria Moshe. That's why we call it Lag BaOmer, because it's b'gematria Moshe. Why? Because Lag BaOmer, which is the yahrzeit, the hillula of Rabbi Shimon bar Yochai, Rabbi Shimon bar Yochai and Moshe Rabbeinu is the same madreigah. Just different gilgul, and in a different form, but the level of Rabbi Shimon bar Yochai is the level of Moshe Rabbeinu. Actually, the Zohar even says that just like by Moshe Rabbeinu his face shined, he had the קרני הוד, he had the rays of light coming from him, Rabbi Shimon bar Yochai said, \"אנא ידענא דאפי נהירין\", I know my face shines, like Moshe Rabbeinu. So he was like Moshe Rabbeinu. So just like we said this before, Moshe Rabbeinu was the one that had this power to fight the kelipah at the greatest level of kelipah, the worst level of kelipah, while normally a person can't because as we said if השעה משחקת לו, if the rasha has this mazal, don't start up with him. Moshe could because he is a koach, a shaliach and he has the koach of Hashem within him, so did Rabbi' Shimon bar Yochai. And this is only Moshe Rabbeinu. You see, the level of Aharon was not that level. Even though we know that Aharon is similar to Moshe. And sometimes Rashi, in one place Rashi even says, מלמד ששקולין הן, that Moshe and Aharon are equal. In one pasuk it says, הוא משה ואהרן, this is Moshe and Aharon, another pasuk says, הוא אהרן ומשה, this is Aharon and Moshe. So Rashi said they're both equal. So to a certain degree they were both equal, but nevertheless we know that Moshe Rabbeinu was a higher level. Moshe Rabbeinu was the only one that received the Torah. Moshe Rabbeinu was the only one that stood by Har Sinai the closest. It said Hashem said to Moshe, tell the זקנים to come and Aharon, but remember, you have your מחיצה, your area, Aharon has his own area lower down, the זקנים their own area. So as much as Aharon was similar to Moshe, Aharon was a different מדרגה. We know in Kabbalah it says that Aharon and Moshe are both called שושבינין. שושבינין means in Yiddish we would call it unterfirer, they are the, by a חתונה you have the, what are they called in English? Chaperones. So it says there are two chaperones, from the חתן's side and the כלה's side. So Moshe Rabbeinu is called שושבינא דמלכא, he's the chaperone of the king, and and Aharon is called שושבינא דמטרוניתא, he's called the chaperone of the queen. And the king obviously the higher level than the queen, so Moshe Rabbeinu is on is in a higher level. So Moshe Rabbeinu's job was just to bring Hashem into Pharaoh, to by in the palace of Pharaoh, and Aharon was already in a lower level to explain it. Now when we see this, we understand another point. When did Hashem tell Moshe Rabbeinu that you are going to be the one to come and be my shaliach and repeat everything I tell you as I tell you, just the way it is? It was after Moshe Rabbeinu said, \"I can't talk.\" When he said, \"I can't talk at all, אני ערל שפתים.\" After he said the first time, \"I am כבד פה וכבד לשון, it's hard for me to talk,\" Hashem still didn't say to him that you will talk only as I tell you and you will be my shaliach etc., etc. All Hashem said to him, \"Take Aharon along and he will help you out.\" But after Moshe Rabbeinu said, \"I can't talk at all,\" that's when Hashem said, \"Okay, you will talk as my shliach.\" Why? So we'll explain it. It says in Chassidus and in Kabbalah, why was משה רבינו כבד פה וכבד לשון? Now we know b'gashemiyus physical we said before because he touched with his hot fingers he touched the lip, that's why he was able he couldn't talk. But what's the kabbalistic, everything that happened that's in Torah, especially things that happened to tzadikim, especially to Moshe Rabbeinu, everything has a kabbalistic explanation. What is the reason, why was Moshe Rabbeinu, that hard for him to talk? So it says because Moshe Rabbeinu was the epitome of bitul. He was completely had selflessness and complete self-nullification to Hashem, and therefore is not able to talk. He was not a metziut. Who could talk? Somebody who is something, he's able to get up and talk. Moshe Rabbeinu was a level of nothing, as Moshe Rabbeinu said later on, \"ונחנו מה, what am I?\" He was תכלית הביטול. And because he was so batel, it was hard for him to talk. Now if כבד פה וכבד לשון meant that he was batel, when it was hard for him to talk meaning that he is batel, you could imagine when he said later, \"I can't talk at all,\" that means that he even reached a higher level of bitul. And that's exactly what happened here. As long as Moshe Rabbeinu just said it's hard for me to talk, that means that he was a very high level of bitul, but still a little bit he could talk. That means that as great bitul that he had, but there is still some metziut of his own, there's still some, we call it ego, something there. And when there he was at that madregah, he still was not able to be the pure complete shliach of Hashem, that Hashem speaks through him and he has nothing to say, his own personal involvement doesn't count. But only after he said, \"אני ערל שפתים,\" which wasn't just what he said, that means according to Kabbalah that he reached a madregah that he is completely batel to Hashem, he had no metziut, no being of his own. So now Hashem answered him, \"Ah, you see, now that you reached that level of bitul, now I'm able to tell you. Now you're able to be my shliach and you will come to Pharaoh, and I will be speaking through you because your metziut is completely batel, you are nothing. And Aharon, he will be the one that already will explain it and bring it to him.\"

One more point that's important to explain is it comes out here an interesting, strange thing. We said before that when they came to speak to the Yidden, Moshe did not speak to the Yidden. Moshe spoke to Aharon, and Aharon spoke to the Yidden. So, the Yidden heard it second-hand. Moshe heard from Hashem, Aharon heard from Moshe, and the Yidden heard from Aharon. But they didn't hear it directly from Moshe who heard from Hashem. By Paroh, we said that Paroh heard directly from Moshe. Moshe came, Aharon takeh explained it, but Moshe was the one that came first and said to to Paroh what Hashem said. So, it's strange that the Yidden shouldn't have the zechut to hear it directly from Moshe, they had to hear it second-hand, while Paroh got the zechut to hear it directly from Moshe. Now, we understand why: because by Paroh, they had to break the klipah of Paroh, to break the klipah of Paroh only Moshe could do it. By the Yidden, they didn't have to break any klipah, they just had to speak to them, so it wasn't needed that they should hear from Moshe. And even physically speaking, the Yidden had emunah anyway, the Yidden are called מאמינים בני מאמינים, יידן are believers. So for the Yidden, you don't have to have such a strong dose of Hashem's words in order for them to accept it. But Paroh, in order for him to get it, you had to have a strong dose from Moshe. That is true, but it's still strange that look why would it be that to the Yidden, they didn't hear directly from Moshe, they heard from Aharon, but Paroh had to hear directly from Moshe, why is it? So the explanation according to Chassidus is, when Aharon gave over the words of Moshe, it's not called second-hand. A Yid has this power, because a Yid has a neshama, has this power to be able to feel, is sensitive, to feel the words of Hashem, even when they come through Aharon, to be as if they come directly from Hashem. Where do we see it? Very simple: משה קיבל תורה מסיני, משה received the Torah from סיני, מסרה ליהושע, gave it to יהושע, יהושע to the זקנים, and the זקנים to the נביאים, and the נביאים to אנשי כנסת הגדולה, and they gave over one generation to another, till it came to our times. There is there are so many levels that the Torah went through, and nevertheless, we have the exact same Torah as Hashem gave to Moshe Rabbeinu. It's not chas veshalom one י changed. Why is it? Because when it goes through the צדיקים, the נביאים, the חכמים, we call it according to Chassidus, it goes through בדרך מעבר. בדרך מעבר means it just passes through. And just for a moment, when there is a המשכה, and this is more Chassidus, when there is a המשכה, when something comes down from above, from one very high level and comes down to our low level, there are two ways that it could come: it could come בדרך מעבר we call it, in a form of passing, and it could come בדרך we call it התלבשות, התלבשות means it gets dressed into the level, each level it passes by. In other words, when this great גילוי, great revelation of Godliness comes from one world spiritual to another, it could come in a way that when it reaches the lower level, now it becomes part of that level. Then when it continues and reaches another level, it becomes part of that level. So every time that it comes down, it gets changed, so to speak, to the level that it reached, and then when it comes down, what you're getting is from the level above, you're not getting the original, and then the next level gets from this level, so on and so on, that's called התלבשות. It comes and stops in every מדרגה that it passes, or every עולם. בדרך מעבר means that it just passes by, because in order to come from very high up down, it has to go through all the עולמות, all the worlds, there is no shortcut, it has to go through, but it goes through בדרך מעבר, it doesn't stop. Always use the example: you have the express train, then you have the local. The local comes to every stop and has to stop, because it goes through here, now it's come from here. So when the local comes from stop A to B to C to D, when you come to D, you ask, where did this train come from? Came from C. But if you have the express, it goes straight from A and it skips all these stops and goes straight to D, so you ask, where did this train come from? It came from A. You have it direct, it didn't stop, it didn't change. And this, these are the two ways things happen, and in Chassidus we learn a lot about it. A Yid has the כח of when the Torah is given, that even though we have the Torah because the generation before us gave it to us, and they have from the generation before, we have the חוש, the sensitivity of taking out בדרך מעבר that all the stops it made throughout all the generations didn't change it. And therefore, when the words of Hashem were told to Moshe, and Moshe told it to Aharon, and Aharon Aharon told it to the Yidden, we have it exactly as if we heard it from Moshe, as if we heard it from Hashem himself. So there was no need for Moshe to speak to the Yidden. But Paro, Paro can't. If Paro would hear it from Aharon, it went through Aharon, Paro would take it as already it went into the התלבשות of Aharon. It would miss the the essence of the way it was told by Hashem to Moshe. So therefore by Aharon, by Paro, Hashem said to Moshe, \"You tell to Paro too. Aharon will explain it, but you go directly because I need you to come to Paro.\" But by the Yidden, the Yidden could get Hashem through the words of Aharon, even though it wasn't directly from Moshe. Now, everything that we learn is a lesson to us, so the lesson here is we all have the Moshe that's within within us. We all, Rachmana litzlan, unfortunately, have the Paro that's within us. And the Paro that's within us sometimes becomes very strong, and we have a very hard time fighting this Paro. And as we said before, just like the general Paro, when he is strong, don't start up with him, because you won't win. So sometimes we get that feeling too, our yetzer hara, which is the Paro within us, is the same way, it's very strong and we can't start up and we can't fight it. So we have to remember that we have the Moshe within us. Every Yid has a little bit of Moshe. And because of that Moshe that we have within us, we have the power to fight the Paro that's within us, because the Moshe that within us has Hashem in it. So it's really that's the essence of the neshama, that's really the Moshe Rabbeinu in every Yid. So with the essence of our neshama, we are able to fight the strongest yetzer hara, the worst Pharaoh that one might have. And if we fight it properly, then we succeed, as we see here, even though it took a while, first Pharaoh did not listen and then Hashem had to bring the makkot, but the end was that Moshe Rabbeinu broke through Pharaoh, and Pharaoh let the Yidden out of galut. So too, with the Moshe within us, we could break through our Pharaoh, and Pharaoh will let us out of our galut, our inner galut that we have, that were surrounded by Pharaoh and limited by Pharaoh, by the klipot, by the yetzer hara, and we will go out and we will have our own personal geulah, yetziat Mitzrayim. And when we have our own personal yetziat Mitzrayim, this leads us to the general yetziat Mitzrayim, the general geulah, when Mashiach will come bimheirah v'yameinu. Amen.