Prayer: The Book Megaleh Amukos on Parashas Va'eschanan - Way 87 (Ofan Paz)

Moshe wanted to take vengeance upon Sisera. - And a great secret regarding the reincarnation of Kayin and Hevel, who are Moshe and Yisro. - And the secret of "And he gave Tzipporah his daughter to Moshe." And why did they throw her into the water? - "And she covered him with a blanket (semichah)." - And the secret of Devorah and Barak the son of Avinoam. - And the secret of "the wife of a chaver (Torah scholar) is like a chaver." In the secret of "However, the glory will not be yours." - In the secret of "And He removed the wheel of his chariots." A counselor became a king, a king became an army commander, and "officers (shalishim) over them all." - And the secret of the Gemara where the fish said, "And the truth of Hashem is forever," which is a great and deep secret. - "A complete chariot" (Merkavah Shleimah) has the numerical value (Gematria) of 642 (תרמ"ב), which is an acronym for "Nine hundred chariots of iron" (Tsha Me'ot Rechev Barzel):
Our Sages of blessed memory taught in the chapter Arvei Pesachim (Pesachim 118b) regarding the verse, "And the truth of Hashem is forever" (Tehillim 117:2). The fish in the sea proclaimed this when the Holy One, blessed be He, repaid the Angelic Prince of the Sea for what He had taken from him—namely, the chariots of Pharaoh and his army, which consisted of six hundred chariots. Later, Hashem gave the Prince of the Sea nine hundred iron chariots during the days of Sisera (Shoftim 4:13). He added an extra third from the outside (as interest), and the Kishon River served as the guarantor for this debt. This concept is explained in the verse that states afterward, "and officers (shalishim, which can also mean a third) over them all" (Shemos 14:7). This means that Hashem repaid the sea with an additional third from the outside.
The reason this debt was repaid specifically in that generation is a supernal secret, the secret of reincarnation (sod hagilgul), where the wheel was turned upside down. This is the mystical meaning of, "And He removed the wheel of his chariots" (Shemos 14:25). The counselor became a king, and the king became an army commander. In that generation, the principle that "the wife of a chaver (Torah scholar) is like a chaver" (Shevuos 30b) was fulfilled. This is why the verse says, "And Yael, the wife of Chever, took..." (Shoftim 4:21).
This secret is further explained by the word, "And she covered him with a blanket (semichah)" (Shoftim 4:18). We have searched the entire Torah and have not found the word semichah anywhere else (Yalkut Shimoni, Shoftim 44). But the secret of the matter is that "a faithful spirit conceals a matter" (Mishlei 11:13). The word semichah (שמיכה) has the exact same numerical value (Gematria) as Tzipporah (צפורה), whom Yisro gave to Moshe (Shemos 2:21). This connects to the secret of "And to Hevel and to his offering He turned (sha'ah)" (Bereishis 4:4). After she was sent away, there were many sendings. This is the secret of the verse, "However, the glory will not be yours on the path" (Shoftim 4:9), because the wife of a chaver is like a chaver.
Whoever understands this secret will understand why Yisro is called "Chever the Kenite," separating himself from Kayin. This is why Yisro said to his daughters, "Why did you leave the man?" (Shemos 2:20). He was justifying the Heavenly decree upon himself, acknowledging that he had sinned in a previous incarnation when he (as Kayin) killed Hevel over the extra twin sister (Bereishis Rabbah 22:7). That twin sister was now his daughter (Tzipporah), and he had previously transgressed the severe prohibition of taking a married woman. For this very reason, the shepherds threw his daughter into the water (Shemos Rabbah 1:32). The shepherds mistakenly thought that Tzipporah was not meant to be Hevel's portion, but rather Kayin's portion. Therefore, they threw her into the water, thinking she was liable to death by strangulation (drowning) like the law of a married woman who strays (Kiddushin 14a). However, the Orchestrator of all events (Hashem) arranged it so that at that exact moment, the true owner of the lost item (Moshe, the reincarnation of Hevel) came and rescued his lost item.
This is what the verse means when it says, "And he arose and saved them" (vayakam vayoshian). It is written elsewhere, "He found her in the field, and there was no one to save her" (Devarim 22:27). And regarding Kayin, it is stated, "And it came to pass, when they were in the field, that Kayin arose (vayakam) and killed him" (Bereishis 4:8). Therefore, Yisro said, "Call him, that he may eat bread," in order to return his lost item to him—the very thing he had taken from him in the beginning. "And he gave Tzipporah his daughter to Moshe." The verse specifically says "his daughter," because she had now been transformed into his daughter. Whoever understands this will justify the Heavenly decree and will agree with the fish of the sea. For the Jewish people emptied Egypt like a deep sea that has no fish (Berachos 9b). All the nations praised Him and saw with their own eyes that "His lovingkindness has overwhelmed us" (gavar aleinu chasdo). In the word gavar (גבר) are hinted the three reincarnations that stem from the three Forefathers of the world, as written above. And then they will say, "And the truth of Hashem is forever."
Regarding this, Moshe said, "And I pleaded (Va'eschanan) to Hashem." He saw with Divine Inspiration (Ruach HaKodesh) that in the days of Sisera, Hashem would repay His enemies. This is what is meant by the words, "at that time, saying" (ba'es hahi lemor). This hints at the verse, "And she judged Israel at that time (ba'es hahi)" (Shoftim 4:4). The word is written as hahu (ההוא - masculine), because she was one of the seven prophetesses who arose for Israel (Megillah 14a), corresponding to the seven levels of holiness (the seven lower Sefiros). Devorah corresponded to the level of Moshe, which is the Sefirah of Tiferes (Beauty/Harmony). Therefore, she said, "However, the glory (tifartecha) will not be yours on the path" (Shoftim 4:9). This is why it is written hahu (masculine), because she stood parallel to the spiritual level of Moshe.
Because of this, Moshe prayed to hasten and speed up the process, to see vengeance exacted upon his enemies. This is what is written: "Since You have begun to show" Your greatness at the Splitting of the Reed Sea, as it is written, "And Israel saw the great hand" (Shemos 14:31). "And Your strong hand," as it is written, "Your right hand, Hashem, dashes the enemy to pieces" (Shemos 15:6). "For what god is there in heaven or on earth who can do according to Your deeds?" For in a single moment, all their souls departed, as it is stated, "You blew with Your wind" (Shemos 15:10). With a single breath that came forth from His mouth, all their souls left them. The same occurred with Sancheriv, and the same will occur in the future with Gog and Magog. This is hinted at: "according to Your deeds" refers to the days of Sancheriv; "Your mighty acts" refers to the days of Gog and Magog. Therefore, he used the future tense, "who will do (ya'aseh)."
Therefore, Moshe requested: "Since You have begun to show me vengeance upon Pharaoh and his army, but You have not yet paid the debt, 'Let me cross over now' (E'berah na)." In the word E'berah (אעברה), if you rearrange the letters, it hints at the concept of the guarantee (Arevus - ערבות). The Holy One, blessed be He, gave the ancient river, the Kishon River, to act as the guarantor (Arev - ערב) in this matter. Moshe wanted to validate this guarantee and give the Prince of the Sea what was owed to him. Reverse the letters of E'berah (אעברה), and you will find the word Arev (ערב - guarantor). "Let me cross over now" means: "I want to pay the guarantee now, and through me, the payment of the guarantee will be fulfilled, since You have begun to show me (lehar'os)." The word lehar'os (להראות) has the numerical value of 642 (תרמ"ב), which is the secret of "a complete chariot" (Merkavah Shleimah). "Since You have begun to show me a complete chariot," as it is stated there, "And He removed the wheel (ofan) of his chariots." It does not say "wheels" (plural), but rather "wheel" in the singular, because all the chariots depended on that single wheel. This is the numerical value of 642 (תרמ"ב), the calculation of the "complete chariot" of the Other Side (Sitra Achra). The word תרמ"ב is an acronym for "Nine hundred chosen chariots" (Tsha Me'ot Rechev Bachur), which was the debt repaid in the days of Sisera.
The Holy One, blessed be He, answered him: "It is too much for you (Rav lach). That spark of Barak belongs to you." This is why he was called the son of Avinoam, because Moshe was the most humble of the prophets of Israel, who instituted for Israel the prayer, "And may the pleasantness (Noam) of the Lord our God be upon us" (Tehillim 90:17; see Bava Basra 14b). He caused us to gaze upon the pleasantness (Noam) of Hashem. Therefore, "Speak to Me no more of this matter."