Basyoh daughter of Paroh who was a Gilgul of Chava
Saved Moshe Rabeinu who was a Gilgul of Odom HoRishon
Yocheved stretched out her arm to save Moshe Rebeinu
to correct what she stretched her arm to take the forbidden fruit
Yocheved hid Moshe for Three Months
until six days in the month of Sivan the Date of Matan Torah
Paroh Is the Nochosh-Hakadmoni – the Serpent
Who Instigated the Sin with the Eitz-Hadaas
“Paroh’s Daughter Went down to Bathe”
to Remove the Contamination of the Nochosh-Hakadmoni
In this week’s mamar for parshehs Shemos, we learn about the birth of Moshe — HKB”H’s loyal servant and shepherd. The Torah describes how he was saved from the Nile by Basyoh, the daughter of Pharoh. An event that illustrates the magnificent manner in which HKB”H oversees creation — pulling the strings behind the scenes, as it were. At the precise moment that Yocheved placed Moshe Rabeinu, Yisroel’s future leader, in the basket at the bank of the Nile, Pharoh’s daughter went down to bathe in the river. She saw the basket and saved Moshe.
Consider the unbelievable sequence of events. Of all the people in Egypt, specifically Basyoh, the daughter of Pharoh — the source and essence of the Egyptian evil — decides to save the young Hebrew boy floating alone in the basket at the bank of the Nile. It seems inconceivable that the personification of evil could produce such a daughter — who was prepared to perform such an glorious deed. Without a doubt, it was not mere circumstance that HKB”H chose Basyoh to save Moshe Rabeinu, the future loyal shepherd of the people of Yisroel.
In order for us to rise to this occasion; to reveal the deeper significance of these events, we base our structure on the writings of the Arizal in Sefer HaGilgulim (Chapter 67): “Basyoh was a Gilgul – reincarnation of Chava; since Chava was a product of HKB”H’s handiwork, she was named Basyoh [combined of 2 words] Bas-Yoh [yod hei] — “the daughter of G-d”.
We introduce another vital concept that will enlighten us even further. In the Arizal’s Likutei Torah (Ki Sisoh), he explains that Moshe was a Gilgul of Odom HoRishon; just as Odom HoRishon contained all of the neshomes in the world, so, too: “shokul Moshe keneged kol Yisroel” – Moshe was equivalent to all of Yisroel.
“She stretched out her arm”
to Correct “She took of its fruit”
We can now begin to appreciate why Basyoh, a Gilgul of Chava, made such an effort to save Moshe, a Gilgul of Odom HoRishon. She wanted to compensate for causing Odom HoRishon’s death in her first Gilgul — when she ate from the Eitz-Hadaas and gave him to partake, as well. The possuk describes this event as follows (Bereishis 3, 6): “She took of its fruit and she ate; and she gave also to her husband with her and he ate”.
Not only did she cause Odom HoRishon’s death, due to the sin of the Eitz-Hadaas, she caused the deaths of all of the neshomes contained within him. As a consequence, all of those neshomes were megulgul – reincarnated and ended up in Egypt. There they were purified and awaited Moshe — a Gilgul of Odom HoRishon — to lead them out of the darkness into the light, by giving them the Torah. Thus, in order to remedy all of the neshomes that were damaged due to her unlawful activity, it was incumbent upon her to save Moshe.
Viewed in this light, the following connection fits very nicely. Concerning Basyoh, the possuk states: “Vatishlach es amoso”. The Gemoreh states that “amoso” refers to her hand. She stretched out her hand to save Moshe, and, miraculously, her arm extended until it was able to reach Moshe’s basket. Now, regarding the sin of the Eitz-Hadaas, the possuk states: “She took of its fruit and she ate; and she gave also to her husband with her and he ate” — once again the hand is used to take the fruit from the forbidden tree and to give it to Odom HoRishon — leading to his ultimate death.
Therefore, to correct her previous act: “Vatishlach es amoso” — she stretches out her hand, at the risk of her life, in order to save Moshe — a Gilgul of Odom HoRishon. Although, she could not reach the basket by ordinary means, nevertheless, this act demonstrated the principle of (Shabbes 104a): “Habo letaher mesayem oso” — one who attempts to purify oneself receives heavenly assistance. Her hand extended miraculously in order to assist her to complete her tikun — rectification — and rescue Moshe.
How nicely this explains Chazal’s statement that Basyoh, the daughter of Pharoh did not die, but rather entered Gan Eden alive. Based on what we have learned, we can suggest the following explanation. By saving the life of Moshe — a Gilgul of Odom HoRishon — she made amends for the fact that she had brought death to Odom HoRishon and all of creation. Subsequently, she returned to the status of Chava prior to the sin involving the Eitz-Hadaas — prior to being sentenced to die. Thus, she merited entering Gan Eden alive.
How does all this connect to the fact that Pharoh the king of Egypt is the embodiment of the Nochosh-Hakadmonie – the serpent that caused Chava to eat from the Eitz-Hadaas? More fascinating than you can imagine but let’s leave it for the mamar.
Have a delightful Shabbos
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