Likkutei Sichos Vol. 31 – Shemos 3
1. "And Moses took his wife and his sons, and set them upon the donkey, and he returned to the land of Egypt; and Moses took the staff of G‑d in his hand." Rashi explains, "upon the donkey" — "a specific donkey, it is the donkey that Abraham saddled for the binding of Isaac, and it is the one upon which King Mashiach is destined to be revealed, as it is said, 'a poor man riding upon a donkey.'"
Rashi's intention is simply to explain the phrase "upon the donkey," with the definite article, which indicates that it refers to "a specific donkey." Rashi elaborates on the uniqueness of this donkey — "it is the donkey that Abraham saddled, etc."
However, this raises questions: a) To explain the uniqueness of this donkey, it would seemingly suffice to say "it is the donkey that Abraham saddled," which already makes it "a specific donkey." Why is it necessary to add that the donkey Abraham saddled was for the binding of Isaac? Moreover, why add that "it is the donkey upon which King Mashiach is destined to be revealed," an extraordinary and great miracle, that the donkey would live and exist for thousands of years! Especially since all this does not seem relevant to understanding the verse.
2. In the Gemara, it is stated that this verse is one of the verses that the seventy elders changed when they translated the Torah for King Ptolemy and wrote "and set them upon a bearer of people," and Rashi explains, "meaning a camel, so that they would not say that your teacher Moses did not have a horse or a camel." Ibn Ezra here explains the reason for this change "because it is a disgraceful manner for the prophet's wife to ride on one donkey with her two sons."
Based on this, it can be suggested that Rashi's intention is also to address the aforementioned questions: Why did Moses set his wife and two sons on one donkey (especially considering that, as is likely in the simple understanding, along with all their possessions) — and not set them on (a horse or camel, or) several donkeys? Therefore, Rashi explains that it was not an ordinary donkey but "a specific donkey" that "is the donkey that Abraham saddled, etc.," and since this is the case, it is not surprising that such a wondrous donkey could bear an unusually heavy load.
[Based on this, it can be said that Rashi hints at this matter by also quoting the word "upon" from the verse, to emphasize that in his explanation, he comes to clarify and resolve why he set and loaded so much "upon the donkey."]
However, this itself requires explanation: Why did Moses need to take a specific donkey and set his wife and two sons and all their possessions upon it — and not take enough donkeys or a horse and camel, and the like?
3. Further explanation is needed: The source of this teaching in Rashi is from Pirkei D'Rabbi Eliezer, but there it precedes with "it is the donkey, the son of the she-donkey that was created during the twilight." However, Rashi omits this detail.
Even though Rashi, when quoting the Midrashim of our Sages, does not usually copy them verbatim and in their entirety, but rather only includes what is relevant to the simple understanding of the text, as has been explained several times — nevertheless, since the content of the teaching is to explain the uniqueness of this donkey, Rashi should have included the detail that it was already distinguished and known as "the son of the she-donkey that was created during the twilight."
The matter that it is the donkey "upon which King Mashiach will be revealed" is in the end of days, and how does this fit with the simple understanding of the text?
Therefore, it must be said that Rashi's intention here is to explain not (only) the uniqueness of this donkey in general (as in Pirkei D'Rabbi Eliezer), but primarily the uniqueness of the donkey concerning our matter — regarding Moses' journey from Midian to Egypt to redeem the Israelites. Therefore, he also included the detail that "it is the donkey upon which King Mashiach will be revealed," meaning that this donkey is designated for the redemption of Israel — since Moses' journey with his wife and sons to Egypt was to redeem the children of Israel from the land of Egypt.
However, according to this, it is not understood on the other hand: the matter
4. "that it is the donkey that Abraham saddled for the binding of Isaac" seemingly does not relate to our matter.
And it can be explained as follows:
In his commentary here, Rashi comes to explain the redundancy in the verse, which at first glance is not understood. Why does it need to specify and detail the manner of Moses and his family's journey to Egypt — "and he set them upon the donkey" — and not simply state, "And Moses took his wife and his sons and returned to the land of Egypt," etc.? In Rashi's explanation, the connection of this detail to the overall context of this portion is clarified, as will be explained.
In the discussion between Moses and G‑d regarding his mission to redeem the Israelites, where G‑d commanded him, "Go, and I will send you to Pharaoh, and you shall bring forth My people, the children of Israel, out of Egypt," and Moses refused to accept the mission, at the end of the seven days during which "G‑d was persuading Moses at the burning bush to go on His mission," Moses said, "Send, I pray, by the hand of whom You will send." According to Rashi's interpretation, this response contains two aspects: a) "He did not want to take greatness over his brother Aaron, who was older than him and a prophet," and therefore he said, "Send, I pray, by the hand of whom You will send" — "by the hand of the one You usually send, and that is Aaron," b) "by the hand of another whom You wish to send, for I will not ultimately bring them into the land and be their redeemer in the future."
3. Ultimately, Moses accepted the mission to bring the children of Israel out of Egypt. Rashi explains that this was because "G‑d's anger burned against him, and he accepted it." However, the text does not explicitly clarify how Moses' previous argument was refuted. Even though the verse continues, "Is not Aaron your brother the Levite? I know that he can speak well. And also, behold, he comes forth to meet you, and when he sees you, he will be glad in his heart," as Rashi interprets, "not as you think, that he will be upset with you for rising to greatness," this is not entirely straightforward. Moses' refusal was not solely due to Aaron's potential resentment, but because he did not want to take greatness over his brother Aaron, who was older than him.
Therefore, it can be said that when Moses agreed to fulfill G‑d's mission, the response to his arguments was hinted at by G‑d orchestrating that the journey to fulfill the mission would be on the "special" donkey — "the donkey that Abraham saddled for the binding of Isaac and the one upon which King Mashiach will be revealed." This explains two aspects:
In the "binding of Isaac" (when Abraham saddled his donkey), he was commanded to "offer him there as a burnt offering," yet Abraham did not hesitate for a moment to fulfill G‑d's command. On the contrary, he hurried to the mitzvah, even saddling his donkey himself rather than instructing one of his servants.
From this, it is understood all the more so in our case, even though it involves taking on "greatness" (and besides the inherent greatness, it might lead to Aaron's resentment, or at least he might not fully accept it with a whole heart) — how the fulfillment of G‑d's command must be complete, with joy and a full heart.
Regarding the second argument, "that I will not ultimately bring them into the land and be their redeemer in the future," G‑d hinted to him, "and it is the donkey upon which King Mashiach will be revealed," meaning that these are not two separate matters and redemptions, but that the future redemption by King Mashiach is a continuation of this redemption.
In Pirkei D'Rabbi Eliezer, it states "that the son of David will ride upon it," whereas Rashi altered it to "King Mashiach." The explanation for this is:
As mentioned earlier, in Pirkei D'Rabbi Eliezer, the intention is to enumerate all the virtues of the donkey that Abraham saddled for the binding of Isaac, "it is the donkey born of the she-donkey created during twilight... it is the donkey upon which Moses rode when he came to Egypt... it is the donkey upon which the son of David will ride." Therefore, it suffices with the language of the verse, which states "a poor man riding on a donkey," and it refers to him as "the son of David."
5. However, Rashi's intention here is (as mentioned above) to explain the connection of this donkey to our matter, as previously stated, that in this unique donkey is hinted the answer to Moses' refusal. This is the precision in Rashi's wording in both details (as previously mentioned):
Therefore, Rashi specifies "that King Mashiach will be revealed upon it," meaning that the donkey is connected to him (a) as "King Mashiach" (and not merely as "the son of David"), and furthermore (b) in relation to the act of redemption, "to be revealed upon it" (and not merely for "riding upon it").
6. Additionally, it can be said that this "that King Mashiach will be revealed upon it" is related not only to Moses' argument that he will not ultimately bring them into the land and redeem them in the future, but also to his first (and primary) argument that he does not want to take greatness, etc., in place of Aaron, his older brother (which is where his refusal began even at the start of G‑d's speech to him, "Who am I that I should go to Pharaoh").
To preface with the precision in Rashi's wording, who quotes from the verse "a poor man riding on a donkey," seemingly, why does Rashi also quote this phrase? If Rashi's intention was to quote the part of the verse indicating that it refers to King Mashiach, he should have quoted the preceding phrase "Your king will come to you, righteous and saved, etc." It must be said that his intention is only to indicate the verse where it is explicitly stated that he rides on the donkey. If so, why does he specifically bring the phrase "a poor man riding on a donkey," especially since it seemingly contradicts what he says about "King Mashiach."
The explanation: In the interpretation of the verse "a poor man riding on a donkey," Rashi explains "poor – humble," "riding on a donkey – a trait of humility." This is because a mission from G‑d, even though the content of the mission is to be the redeemer of Israel, depends specifically on the matter of humility and his ultimate self-nullification. Through this, specifically, the kingship of the Holy One, blessed be He, is drawn and rests upon him, as the verse states, "I dwell in the high and holy place, and with the contrite and humble spirit."
This hints at the response to Moses, who did not want to take greatness, etc., and argued "Who am I" – "What am I worth": This argument indicates his humility, and therefore, on the contrary, this was precisely what was needed in Moses to be worthy of this mission. That G‑d chose him to redeem Israel is specifically because he is "Who am I" "What am I worth."
7. The inner meaning of the Torah in Rashi:
Based on what was explained above, there is a distinction between the donkey of Abraham, the donkey of Moses, and the donkey of King Mashiach: Regarding Abraham's donkey, it is said that Abraham saddled the donkey; regarding Moses' donkey, "and he made them ride on the donkey"; whereas regarding the donkey of Mashiach, Rashi says "King Mashiach will be revealed upon it" (even though the verse states "riding on a donkey").
It can be said that these differences in expressions correspond to three stages and levels in the drawing down of holiness into the world, in the three periods of Abraham, Moses, and King Mashiach.
The explanation of the matter:
It is explained in the commentaries that "donkey" alludes to and signifies the "material" of the body and the materiality of the world in general [similarly, the Baal Shem Tov's interpretation of the verse "When you see the donkey of your enemy, etc.," refers to the material of the body]. This is the general connection between the concept of redemption and specifically the "donkey" [therefore both Moses (the first redeemer) and King Mashiach...].
8. The essence and primary purpose of the redemption is the revelation of His holiness, blessed be He. For this, there must be the breaking, refining, and clarification of the material, both the material of the body of each Jewish man and woman in particular, and the materiality of the world in general. In the words of the Alter Rebbe (whose yahrzeit is on the 24th of Teves) in the Tanya, the ultimate purpose of the creation of the world will be in the days of Mashiach, "when the physicality of the body and the world will be refined and they will be able to receive the revelation of the light of G‑d."
In a person's efforts to clarify and refine the material of the body, there are generally three approaches:
1) The main work of a person is to reveal the light of his soul, which is concealed and hidden within the material of the body, for "man is born like a wild donkey." By nature, he follows the desires of his body, and his work is to ensure that he does not follow these desires, but rather engages in Torah and mitzvos. In this approach, the work is in the manner of conquest and control, where a person controls his body and animal soul, subduing the material of his body so that it does not conceal and obscure the light of his soul.
2) A higher level is the work of refining the material of the body itself, so that the body itself becomes a servant of G‑d. This is achieved by changing one's natural traits, so that he no longer desires the pleasures of the world.
However, the clarification and refinement of the material of the body itself can be in two ways:
(a) Clarification and refinement of the body that comes from the light of the soul, meaning that his dedication to matters of holiness is so strong that the abundance of the light of holiness in the soul also affects his body to be clarified and refined. In this way, the holiness within a person is the holiness of his soul, but since the body is clarified and refined, it becomes a vessel for the light of the soul.
(b) Refinement of the body from itself, meaning that a person works with his body until the body itself becomes an entity of holiness.
Just as this is true in the work of each individual, so too it is in the general materiality of the world. There are three approaches in the clarification and refinement of materiality, through which His holiness is revealed in the world:
a) Subduing and nullifying the coarseness and materiality of the world that prevents the dwelling of holiness, where the nullification and breaking of materiality allows for the revelation of holiness in the world.
b) The physicality of the world is clarified and refined until it becomes a vessel for the revelation of the light of holiness.
c) The ultimate perfection in the clarification and refinement...
7. The world itself will become sanctified, which will occur in the future when the prophecy will be fulfilled: "And the glory of the L‑rd will be revealed, and all flesh together will see that the mouth of the L‑rd has spoken." This means that in the future, the nature of "flesh" will be refined to the extent that it will be capable (on its own) of seeing "that the mouth of the L‑rd has spoken."
8. This is the difference between the three eras of Avraham, Moshe, and Mashiach:
In the days of Avraham, when "the Torah had not yet been given... the materiality of the world had not yet been clarified and refined," Avraham's work was to nullify, subdue, and break the materiality of the world so that it would not obstruct the revelation of the light of holiness.
This is the precise language of Rashi, "he is the donkey that Avraham saddled," where "saddling" the donkey indicates the subjugation of materiality.
In the days of Moshe, after the completion and refinement in the "iron furnace" of the Egyptian exile, "which refined the Israelites through the harshness of the servitude in mortar and bricks... and when the Israelites were refined, the world and its materiality were also refined" — the world reached a state where its materiality could become a vessel for the light of holiness.
Thus, it is said about Moshe, "and he made them ride on the donkey," because the work of "saddling" the donkey had already been accomplished by Avraham Avinu, allowing for the "riding" on the donkey, where the light of holiness could be drawn into the materiality of the world.
However, at that time, it was still in the manner of "and he made them ride on the donkey," meaning that the light of holiness "rode" and illuminated through the materiality, but the revelation of the light of holiness was not related to the "donkey" itself, but rather to the rider upon it.
In contrast, the refinement of the materiality of the world in the future will be in such a way that "King Mashiach will be revealed upon it," where the revelation of the light of Mashiach will be through the "donkey" itself, as the material will be so refined that it itself will reveal the light of holiness in the world.
Based on this, we can explain the inner reason for another distinction between the three donkeys of Avraham, Moshe, and Mashiach: In Avraham's time, it is not stated that he himself rode on the donkey (implying that the donkey carried only the wood and the knife, while he, Yitzchak, and his two servants walked on foot); in Moshe's time, it is said that he made his wife and sons ride on the donkey, but it does not say that he himself rode on it; whereas regarding King Mashiach, it is explicitly stated "and riding on a donkey."
According to what was explained above, we can say the reason for this: In Avraham's time, when "the materiality of the world had not yet been clarified and refined," there was no connection between Avraham himself (and Yitzchak) and the "donkey"; in Moshe's time, when the world and its materiality had already been refined to the extent that it could be a vessel for the light of holiness, he made his wife and sons ride on the donkey. However, since the materiality of the world itself had not yet been sanctified (and the act of refinement was only in making it a vessel for the light of holiness that shines from above), there was still no "connection" between the "donkey" and Moshe himself.
Only in the future, when the materiality of the world itself will reveal the light of holiness, "King Mashiach will be revealed upon it," and King Mashiach himself will ride upon it, as it will be revealed, in the manner of "as the waters cover the sea," how the...
7. true existence of every created being is the "true existence" of the Creator, as expressed in the words of the Mitteler Rebbe, that then it will be revealed how the "existence of the created" is one with the "true existence."