Netzach and Hod Are the Two Central Pillars of Simple Emunah
Following this enlightening path, we will proceed to explain the matter of Moshe and Aharon and their practical significance for each and every one of us. The holy Ba’al Shem Tov, zy”a, teaches us a valuable, fundamental principle how to serve HKB”H with all of the midos. The two midos “netzach” and “hod,” specifically, are the two central pillars of emunah in Hashem. In fact, the entire structure of kedushah rests on them in the same manner that the human body stands on its two feet. The Gemara expresses this fact as follows (Makkos 24a): "בא חבקוק והעמידן על אחת, שנאמר וצדיק באמונתו יחיה"—Chabakuk came along and incorporated them (stood them) into one, as it says (Chabakuk 2, 4), “But the righteous person shall live through his emunah (faith).”
The source for this idea is found in the Toldos Yaakov Yosef (Lech Lecha), who presents the avodah of the midos in the name of his mentor, the Ba’al Shem Tov. He writes: "ונצח והוד שבאדם הוא עמודי קיימין, שהאדם מאמין אמונת הבורא על אמיתתו". In other words, the midos of “netzach and hod” in a person are the pillars on which his true emunah in the Creator is founded. Similarly, the Degel Machaneh Ephraim (Purim Drush) brings down in the name of the Ba’al Shem Tov, his elder: It is known that “netzach and hod” are two parts of the body, the two lower extremities, that are the key to emunah, two supports of the truth.
As a loyal servant in the presence of his master, I would like to explain how the concept of simple, unadulterated emunah is dispersed over the two central pillars of “netzach and hod.” The pillar of “netzach”—the right leg—represents emunah in Hashem in good times—when a person is able to defeat his enemies and succeed in all of his endeavors. For, even in those situations, it is necessary to have a strong emunah in Hashem. Otherwise, a person is liable to entertain false beliefs the yetzer has introduced into his heart. As the Torah warns us (Devarim 8, 17): "ואמרת בלבבך כוחי ועוצם ידי עשה לי את החיל הזה, וזכרת את ה' אלקיך כי הוא הנותן לך כח לעשות חיל"—and you may say in your heart, “My strength and the might of my hand made me all this wealth!” Then you shall remember Hashem, your G-d, that it was He Who gave you strength to make wealth.
In contrast, the pillar of “hod”—the left leg—represents emunah in Hashem in times of trouble. The reason this situation is called “hod” is because at such times, it is also necessary to express gratitude—“l’hodot”—to Hashem. As we have learned in the Gemara (Berachos 33b): "חייב אדם לברך על הרעה כשם שמברך על הטובה"—a person is obligated to bless Hashem for the bad just as he blesses Hashem for the good. So, even though a situation appears to be bad, nevertheless one thanks Hashem on account of the emunah that everything He does is for our benefit.
Now, this enlightens us as to why Moshe and Aharon were the prototypes for the midos of “netzach and hod.” Although they achieved greatness in the Torah due to their association with the first three sefirot—“chochmah, binah, and da’as”—nevertheless, due to their extreme kedushah, they served Hashem with unwavering emunah. Thus, they epitomized the two legs of “netzach and hod.” With the midah of “netzach,” Moshe was able to defeat the Egyptians and all of Yisrael’s enemies; while with the midah of “hod,” Aharon was willing to sacrifice his life under the direst of circumstances, when Yisrael sinned with the eigel. He was willing to accept the blame rather than defaming Yisrael, so that they could make amends by means of teshuvah. With the strength and conviction of their unwavering emunah, they led Yisrael through the midbar and inspired them to also serve Hashem with this simple, pure emunah.
It is worth adding a quote from the Ba’al Shem Tov from the sefer Ba’al Shem Tov (Shemos 10). He told his students that even after all he had accomplished in the realm of Torah and mitzvos, and all the pleasure it had given him, he would put them all aside and simply hold onto his simple emunah: “I am a simple man who believes!”
“I considered my ways and returned my feet to Your testimonies”
Continuing on this sacred journey, we will now explain why serving Hashem is described as walking, as per the passuk (Devarim 13, 5): "אחרי ה' אלקיכם תלכו ואותו תיראו ואת מצוותיו תשמורו ובקולו תשמעו ואותו תעבודו ובו תדבקון"—after Hashem, your G-d, you shall walk (follow), and you shall fear Him; you shall keep His mitzvos, and you shall heed His voice; you shall serve Him and cling to Him. This is also evident in the following passuk (Vayikra 26, 3): "אם בחוקותי תלכו"—if you will walk with (follow) My decrees. Rashi explains that this means to labor in the study of Torah. Also, it is written (Tehillim 119, 1): "אשרי תמימי דרך ההולכים בתורת ה'"—praiseworthy are those whose way is wholesome, who walk with the Torah of Hashem.
In keeping with this discussion, this means that although the goal of Torah-study is to attain the incredible wisdom of the Torah, notwithstanding, the true goal is to fulfill all of the mitzvos with simple, unwavering emunah, as exemplified by the two legs of truth—“netzach and hod.” As we have learned, the entire body of kedushah stands on them, in keeping with the words: "צדיק באמונתו יחיה"—a tzaddik lives through his emunah.
This explains magnificently the exposition in the Midrash (Vayikra Rabbah 35, 1) related to the passuk: "אם בחוקותי תלכו". Thus, it is written (Tehillim 119, 59): “I considered my ways and returned my feet to Your testimonies.” David said: “Master of the Universe, each and every day I would consider and say, ‘I am going to this place and to that dwelling,’ but my feet would take me to Batei Kenesses and Batei Midrash.” Thus, it is written, “I considered my ways, and I returned my feet to Your testimonies.”
In a sense, the Midrash is explaining why Torah-study is associated with walking, as we find in the passuk: "אם בחוקותי תלכו". According to the Midrash, David HaMelech yearned to walk everywhere—both in the spiritual realms and the physical realms—contemplating the greatness of the Creator. But when all was said and done, he understood that the basis of all of his avodah was simply to believe in Hashem with unwavering emunah: “But my feet would always take me to Batei Kenesses and Batei Midrash”—to pray and study Torah with simple, unmitigated emunah. For, that is what Hashem commanded me to do and wants from me: “I considered my ways, and I returned my feet to Your testimonies.”
