At the end of the previous Torah portion, Shemot, Moshe cried out to G-d: “Why have You mistreated this people?” In response, at the beginning of this week’s portion, Vaera, G-d answers: “I revealed myself to Avraham, to Yitzchak, and to Yaakov with the name E-l Sha-dai, but with My (true) name Havayeh (Y-H-V-H) I did not become known to them.” The Midrash explains that G-d was telling Moshe that the patriarchs went through many trials, and yet they did not raise objections.
At first glance, this story does not seem to reflect well on Moshe. It raises a twofold question:
- Why did Moshe indeed question G-d’s guidance, when it is known that his spiritual level was higher than that of the patriarchs?
- The Torah refrains from even speaking negatively about an animal, let alone a Jew, and especially one of the highest in Israel—Moshe. So why does the Torah relate this incident?
Wisdom and Character Traits
The difference between the patriarchs and Moshe is that the service of the patriarchs was primarily along the lines of middot, emotional character traits: Avraham—kindness and love (chesed); Yitzchak—awe and strength (gevurah); Yaakov—beauty and compassion (tiferet). In contrast, the focus of Moshe was wisdom (chochma), and it was through him that the Torah was given, which is the wisdom of G-d.
Middot have the nature of humility and acceptance of the yoke of Heaven, while the intellect seeks to understand everything. Middot can coexist peacefully even when questions or objections arise, but the intellect desires understanding, and when it does not understand, it hinders one’s service.
The Humility of the Middot
For this reason, the patriarchs did not question, because their focus was middot, which do not demand answers to every question. Moshe, however, whose focus was chochma, required an explanation to the question, “Why have You mistreated this people?” Because, from the level of chochma, such a cry demands an answer.
Therefore, G-d responds to Moshe: It is true that from the perspective of chochma an answer is required, but when one is preparing for the great revelation of the name Havaya at the giving of the Torah on Mount Sinai, even the level of chochma must adopt the trait of self-nullification and acceptance of the yoke of Heaven that middot possess, and not raise objections. As long as the Divine revelation is limited, there is room for distinction between character and wisdom, but when G-d’s Name of Havaya, which transcends nature, is revealed, chochma too must humble itself and submit to the yoke of Heaven, as with middot.
A Dual Requirement
The Torah relates this to teach a lesson to every Jew, that there must be a connection between the service of middot and the service of the mind. Among the Jewish people there are those on a higher level, and there are those of a lower level. Each group must connect with the other.
Those of the higher level must descend to the simple Jews, to teach them and to engage with them, and the simple Jews must rise to the level of those on a higher level. They must study Torah, both the revealed Torah and the inner Torah, and fulfill commandments with beauty. The power to connect these two extremes was given to Moshe, and this connection will soon bring redemption in our days through our righteous Moshiach.
(the Rebbe, Likkutei Sichot, Vol. III)
