The first statement Moshe presents on His behalf is the fact that ‘You have seen what I did to Egypt...’ 

It was not simply their having seen firsthand the many miracles G-d had wrought on their behalf that would convince them to pledge allegiance to G-d. It was more so the fact that although the Egyptians had a long-standing crime sheet — well before the Jews became their coveted target — it was only because of G-d’s beloved children’s plight that He would no longer tolerate the Egyptians aberrant behavior and would now take up the Jewish nation’s cause meting out punishment to their tormentors. (רש"י)  

A child will be convinced of a parent’s love when they observe how the parent is more concerned over the child’s suffering and acting on it, than over their own hurt. That is a sign of true love. 

This sentiment is echoed in Moshe’s second presentation of G-d’s words: 

‘...and I have borne you on the wings of eagles and brought you to me.’ 

Rashi comments: Like an eagle, which carries its young on its wings, for all other birds place their young between their feet since they fear another bird flying above them. The eagle, however, fears only man, lest he shoot an arrow at it, because no other bird flies above it. Therefore, it places them [its young] on its wings. It says, Rather the arrow pierce me and not my children. I [G-d] too did that: Then the angel of G-d moved, And he came between the camp of Egypt, etc.) Shmos 14:19, 20), and the Egyptians shot arrows and catapult stones, and the cloud absorbed them. (רש"י בשם המכילתא)  

G-d certainly does not take a ‘hit’ for us, when mortal’s weapons assault Him. Rather, as the Holy Kozhnitzer Maggid explains, the arrows here refer to the other nations prosecutorial accusations that we too were guilty of idolatry in Egypt, and had not fully rehabilitated our sins, and unworthy of G-d’s special attention and favor. This ‘shame’, G-d is willing to absorb, despite the defamation of His Holy Name, in standing up for his precious child out of an abiding love and faith that we will get there. 

When a child knows that its honor is more important to the parent than their own, they will lovingly follow the wishes of their parents. 

According to Rashi the metaphor of being borne upon an eagle reflects the attribute of protectiveness. 

The Targum Yehonoson, however, interprets this notion of being carried on the wings, as referring to our having been miraculously transported on the night of Pesach to the Bais HaMikdash, the Holy Temple, consuming the Pesach there. 

We literally flew a great distance that night upon the wings of an eagle, in remarkable testament to G-d’s powers. 

But why is this so significant in the context of their accepting the Torah? Were the miracles of the Ten Plagues, and how we were totally unaffected by them, and the wondrous splitting of the sea, any less evidence of what G-d has done for us and deserving of our commitment to him in return? 

Why was an eagle necessary to be employed for G-d to transport us? When G-d lifted Avraham Avinu above the stars, did he too travel on the wing of an eagle? 

An eagle and its swiftness in flight serve as the metaphor for Rebbi Yehuda ben Teima’s teaching that one should be ‘light as an eagle’, a lesson in defying gravity, which translated in terms of human attributes, refers to not getting bogged down, or discouraged — to never exhaust in overcoming the ‘forces’ of spiritual gravity. 

In truth an eagle is a large and heavy bird. Yet, by creating thrust with its wings, propelling air at a rapid flow rate above the curvature atop the wing while maintaining a steady straight flow of air beneath, causing the air pressure above to lessen as the pressure below remains greater, thereby pushing the wing upward in a process known as ‘lift’. This is known as Bernoulli’s Principle. 

Once aloft, with subsequent minimum effort, an eagle’s mighty wings can help it soar to great heights, flying over great distances. 

The imagery of transporting us upon the wings of an eagle, was instructive. Just as an eagle can overcome its weightiness by thrusting its wings mightily, creating a powerful lift, so too can man if he puts himself to the task by not permitting discouragement and despair to prevent him from ‘flapping his wings’, will also be able to lift himself spiritually high, benefiting from that Bernoulli’s Principle in its counterpart spiritual expression, to fly and soar with the greatest of ease. 

The next instruction of Moshe was simply: Now if you hearken well to Me and observe My covenant, you shall be the most beloved treasure...   

Rashi adds, once again in the name of the Mechilta:  If now you accept upon yourselves [the yoke of the commandments], it will be pleasant for you in the future, שכל התחלות קשות, since all beginnings are difficult.  

Moshe is teaching us in the Name of G-d, that all we have to do is exert ourselves unwaveringly, after that it is smooth sailing. It is the basics of spiritual physics! 

The Baal HaTurim points out that the tribe of Naftali, which was known for its strength of dispatch and expeditiousness, is described in Moshe’s blessing to that tribe at the end of his life as,נפתלי שבע רצון , Naftali, satiated with favor. The first letters of each word in this description spell out נשר, eagle. 

Rav Chaim Vital, the primary disciple of the Arizal, taught that man’s wings that can propel him to great heights, is joy — satisfaction. One who can master that, can attain the greatest heights in his service to G-d. 

It all depends on how we perceive life. If we discern life and its challenges as heaven sent opportunities, that with fortitude and dispatch we are willing to tackle happily, then that flow will create a lift that will send us to the most joyous experiences of closeness to Hashem. 

The masters of the secrets of Torah teach that the last letters in the words,נפתלי שבע רצון , spell out עין, because it all depends on accurate perception! 

משנכנס אדר מרבין בשמחה, When Adar arrives, we increase with joy. It is the only way to fly! 

באהבה, 

צבי יהודה טייכמאן