[קנד] כשם שצריך אדם להאמין בהש"י כך צריך אח"כ להאמין בעצמו. ר"ל שיש להש"י עסק עמו ושאיננו פועל בטל שבין לילה כו' וכחיתו שדה שלאחר מיתתם נאבדו ואינם. רק צריך להאמין כי נפשו ממקור החיים ית"ש והש"י מתענג ומשתעשע בה כשעושת רצונו. וזה פי' ויאמינו בה' ובמשה עבדו פי' משה ר"ל כלל ס"ר נפשות ישראל בדור ההוא האמינו שהש"י חפץ בהם [וממילא ג"כ במשה אשר הוא ממש הם וכמשאז"ל (ב"ב קכא:) שכל זמן שהיו ישראל נזופים לא נתייחד הדבור למשה. וכמ"ש במק"א כי בכל חטאי ישראל חטא ג"כ משה שהוא כללותם כמו בעגל הי' חטא משה בשבירת הלוחות ובאמת הוא דבר תמוה וזר מאוד אפי' לקרוע ס"ת בחמתו ולהשליכה לארץ מכתב יד סופר דעלמא כ"ש הלוחות מכתב ה'. והוא ממש חטא דעגל כמ"ש במק"א וכשנא' לו יישר כחך ששברת ידע כי גם בנ"י כן כמ"ש בע"ז (ה.) בואו ונחזיק טובה לאבותינו כו' ובקברות התאוה א' הצאן ובקר ישחט וכן במי מריבה ובמרגלים הי' חטאי השליחות כמ"ש שלח לך לדעתך ואכמ"ל כולם] ורוצה ומקבל נח"ר מן חלק הטוב שבהם:
Just as person is required to believe in God, so too is he afterwards required to believe in himself. I mean to say that [one must believe] that God has dealings with him, and that he is not a creation of God which is 'only for today, etc.,' an like 'an animal of the field' that after their death are gone and no longer. Rather one must believe that God, may He be blessed, delights and revels in his doing His will. And this is the understanding of, "and they trusted/believed in the Lord and in Moshe His servant" (Exodus 14:31). The explanation [here] of Moshe, is meaning to say the grouping of the 600,000 souls of Israel in that generation; they believed that God, may He be blessed, desired them [and then automatically also Moshe, since he is totally them. And it is like they said, may their memory be blessed, (Bava Batra 121:) that the whole time that the Jewish people were ostracized (by God), the word (of God) did not reveal itself to Moshe. And it is like I have written in another place, that in all the sins that the Jewish people committed, Moshe also committed them, since he is their aggregate: Like with the golden calf, Moshe's sin was with the breaking of the tablets. And this is really a very curious and strange thing: Even to tear a Torah scroll in one's anger and to throw it to the ground, the work of a plain scribe, all the more so tablets that were the work of God! And that is exactly the sin of the calf, as I have written in another place. And when he was told (by God), "Congratulations on your breaking, etc.," he knew that it was also such with the Children of Israel, like it is written in Avodah Zarah (5a), "Come and let us appreciate the good of of our forefathers, etc." And with the graves of desire, he (sinned when he) said, "If the flocks and the cattle would (all) be slaughtered" (Numbers 11:22) And so too at the Waters of Meribah. And likewise with the spies, his sin was the sending, as it is written, "'Send for you' - according to your opinion." But here is not the place to write all of them.] They further believed that He wanted and was gratified by the good side within them.
[קנד] כשם שצריך אדם להאמין בהש"י כך צריך אח"כ להאמין בעצמו. ר"ל שיש להש"י עסק עמו ושאיננו פועל בטל שבין לילה כו' וכחיתו שדה שלאחר מיתתם נאבדו ואינם. רק צריך להאמין כי נפשו ממקור החיים ית"ש והש"י מתענג ומשתעשע בה כשעושת רצונו. וזה פי' ויאמינו בה' ובמשה עבדו פי' משה ר"ל כלל ס"ר נפשות ישראל בדור ההוא האמינו שהש"י חפץ בהם [וממילא ג"כ במשה אשר הוא ממש הם וכמשאז"ל (ב"ב קכא:) שכל זמן שהיו ישראל נזופים לא נתייחד הדבור למשה. וכמ"ש במק"א כי בכל חטאי ישראל חטא ג"כ משה שהוא כללותם כמו בעגל הי' חטא משה בשבירת הלוחות ובאמת הוא דבר תמוה וזר מאוד אפי' לקרוע ס"ת בחמתו ולהשליכה לארץ מכתב יד סופר דעלמא כ"ש הלוחות מכתב ה'. והוא ממש חטא דעגל כמ"ש במק"א וכשנא' לו יישר כחך ששברת ידע כי גם בנ"י כן כמ"ש בע"ז (ה.) בואו ונחזיק טובה לאבותינו כו' ובקברות התאוה א' הצאן ובקר ישחט וכן במי מריבה ובמרגלים הי' חטאי השליחות כמ"ש שלח לך לדעתך ואכמ"ל כולם] ורוצה ומקבל נח"ר מן חלק הטוב שבהם:
Just as person is required to believe in God, so too is he afterwards required to believe in himself. I mean to say that [one must believe] that God has dealings with him, and that he is not a creation of God which is 'only for today, etc.,' an like 'an animal of the field' that after their death are gone and no longer. Rather one must believe that God, may He be blessed, delights and revels in his doing His will. And this is the understanding of, "and they trusted/believed in the Lord and in Moshe His servant" (Exodus 14:31). The explanation [here] of Moshe, is meaning to say the grouping of the 600,000 souls of Israel in that generation; they believed that God, may He be blessed, desired them [and then automatically also Moshe, since he is totally them. And it is like they said, may their memory be blessed, (Bava Batra 121:) that the whole time that the Jewish people were ostracized (by God), the word (of God) did not reveal itself to Moshe. And it is like I have written in another place, that in all the sins that the Jewish people committed, Moshe also committed them, since he is their aggregate: Like with the golden calf, Moshe's sin was with the breaking of the tablets. And this is really a very curious and strange thing: Even to tear a Torah scroll in one's anger and to throw it to the ground, the work of a plain scribe, all the more so tablets that were the work of God! And that is exactly the sin of the calf, as I have written in another place. And when he was told (by God), "Congratulations on your breaking, etc.," he knew that it was also such with the Children of Israel, like it is written in Avodah Zarah (5a), "Come and let us appreciate the good of of our forefathers, etc." And with the graves of desire, he (sinned when he) said, "If the flocks and the cattle would (all) be slaughtered" (Numbers 11:22) And so too at the Waters of Meribah. And likewise with the spies, his sin was the sending, as it is written, "'Send for you' - according to your opinion." But here is not the place to write all of them.] They further believed that He wanted and was gratified by the good side within them.