Core Teachings of the Or HaChaim

לֶהֱיוֹת שֶׁצִּוָּה לוֹ שְׁלֹשָׁה, קָבַע לוֹ כְּנֶגְדָּם שָׁלֹשׁ: וְאֶעֶשְׂךָ וְגוֹ׳ כְּנֶגֶד ״לֶךְ לְךָ מֵאַרְצְךָ״, וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ כְּנֶגֶד ״וּמִמּוֹלַדְתְּךָ״, וֶהְיֵה בְּרָכָה כְּנֶגֶד ״וּמִבֵּית אָבִיךָ״.

וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ. פֵּרוּשׁ בְּצַלְמוֹ הַנִּכָּר בָּאָדָם, וְהַכַּוָּנָה שֶׁבָּרָא גָּלְמוֹ וְגַם צַלְמוֹ. וְאַחַר כָּךְ אָמַר בְּצֶלֶם אֱלֹהִים, בָּזֶה הוֹדִיעָנוּ הַצֶּלֶם שֶׁבְּרָאוֹ בּוֹ כִּי הוּא צֶלֶם אֱלֹהִים. עוֹד יִרְצֶה לוֹמַר כִּי בָּרָא הָאָדָם בִּב׳ צְלָמִים: הָרִאשׁוֹן צֶלֶם הַנִּכָּר בְּכָל אָדָם, וַאֲפִלּוּ בִּבְנֵי אָדָם הָרֵקִים מֵהַקְּדֻשָּׁה אֲשֶׁר לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה, וַעֲלֵיהֶם אָמַר בְּצַלְמוֹ פֵּרוּשׁ שֶׁל הַנִּבְרָא. וְהַב׳ הֵם בְּחִינַת הַמְאֻשָּׁרִים עַם יִשְׂרָאֵל נַחֲלַת שַׁדַּי, כְּנֶגֶד אֵלּוּ אָמַר בְּצֶלֶם אֱלֹהִים בְּרָאוֹ. הֲרֵי זֶה בָּא לְלַמְּדֵנוּ כִּי יֵשׁ בַּנִּבְרָאִים ב׳ צְלָמִים: צֶלֶם הַנִּכָּר וְצֶלֶם אֱלֹהִים רוּחָנִי נֶעְלָם, וְהָבֵן:

And God created man in His/his image: The explanation of "in his image" is that which is perceivable in man, and the intention is that He created his form and also his image, and afterwards, it states, "in the image of God;" by which it informs us that the image that He created him with is the image of God. It also wants to tell [us] that He created man with two images: the first is the image that is recognizable in all men, and even in men that are empty of holiness, 'that they are not from the Children of Israel' - about them it states, "in his image," the explanation [of which] is [the image] of the creature; and the second is the level of the happy ones, the people of Israel, the inheritance of My field - corresponding to those, it states, "in the image of God" He created him. Behold, it comes to teach us that there are two images among the creations; the image that is recognizable [that he is a man] and the image of God, [which is] spiritual and hidden; and understand [this].

דַּע כִּי בְּכָל הַתּוֹרָה כֻּלָּהּ גִּלָּה ה׳ דַּעְתּוֹ וּרְצוֹנוֹ, כִּי עִקַּר הַקְפָּדָתוֹ וּמוּסָרוֹ הוּא עַל מִצְווֹת לֹא תַעֲשֶׂה, כִּי זֶה יַחְבּוֹל בַּנֶּפֶשׁ. וְהוּא טַעַם אָמְרוֹ (קהלת יב:ז) ״וְהָרוּחַ תָּשׁוּב וְגוֹ׳ אֲשֶׁר נְתָנָהּ״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שבת קנב,ב): תְּנָהּ לוֹ כְּמוֹ שֶׁנְּתָנָהּ לְךָ. אֲבָל מִצְווֹת עֲשֵׂה הֵם הַשָּׂגַת הַטּוֹב כְּשֶׁיִּהְיוּ, וּבְהֵעָדְרָם אֵין עוֹנֶשׁ, זוּלַת עַל פְּרָטִים יְדוּעִים כְּגוֹן פֶּסַח וּמִילָה. וְהִנֵּה כָּאן צִוָּה לוֹ ה׳ מִצְוַת לֹא תַעֲשֶׂה וּמִצְוַת עֲשֵׂה. לֹא תַעֲשֶׂה הִיא אַל תִּקְרַב הֲלֹם, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (עירובין צו,א; שבועות לו,ב) כָּל מָקוֹם שֶׁנֶּאֱמַר ״פֶּן״ וְ״אַל״ אֵינוֹ אֶלָּא לֹא תַעֲשֶׂה, וּמִצְוַת עֲשֵׂה הִיא שַׁל נְעָלֶיךָ. וְאִם מֹשֶׁה יִקְרַב הֲלוֹם הֲרֵי עָבַר עַל לֹא תַעֲשֶׂה, וְאִם לֹא יָסִיר נַעֲלוֹ, הֲגַם שֶׁאֵינוֹ דֶּרֶךְ כָּבוֹד לַמָּקוֹם, לֹא עָבַר אֶלָּא אַעֲשֶׂה מִמַּה שֶׁאָמַר לוֹ ה׳ בִּלְשׁוֹן עֲשֵׂה. וְתָמִיד יַקְדִּים ה׳ הַשְּׁמִירָה לָעֲשִׂיָּה, דִּכְתִיב (דברים ד:ו): ״וּשְׁמַרְתֶּם וַעֲשִׂיתֶם״, ״לִשְׁמֹר לַעֲשׂוֹת״ (דברים טו:ה), ״מִשְׁמַרְתִּי מִצְוֹתַי״ (בראשית כו:ה). לָזֶה גַּם כֵּן הִקְדִּים הֶחָמוּר אַל תִּקְרַב לֹא תַעֲשֶׂה, וְאַחַר כָּךְ עֲשֵׂה שַׁל וְגוֹ׳, שֶׁיִּנְהַג כָּבוֹד בַּמָּקוֹם הַמְקֻדָּשׁ.

We observe throughout the Torah that G'd's principal concern is with the negative commandments, since failure to observe them is injurious to the soul of the person who violates them. This is what Solomon referred to in Kohelet 12,7 when he spoke about the importance of the spirit G'd has given man returning to G'd after man dies. Shabbat 152 understand the word נתנה as if it it were written אשר נתנה לך, "which has been given to you," meaning that just as a pure soul was given to man so a pure soul has to be returned to G'd. On the other hand, positive commandments are designed to enable man to achieve the "good" G'd has made available to man. As a rule, failure to observe the positive commandments does not result in penalties with the exception of certain basic commandments such as Passover and circumcision [without which a Jew cannot demonstrate his Jewish identity, Ed.]. In this instance G'd commanded Moses both something negative, i.e. "do not come closer!" as well as something positive, i.e. "remove your shoes!" Our sages in Eyruvin 96 state that wherever the Torah uses the expression פן or אל such as here, what follows is a negative commandment. The words "remove your shoes," are a positive commandment, however. If Moses were to cross the invisible dividing line by approaching closer to the burning bush (as he had intended to) he would be violating a negative commandment. Were he to fail to remove his shoes, however, this would imply a lack of respect for G'd but it would not constitute transgression of a negative commandment because the commandment had been phrased positively, though it implied that no shoes were to be worn there. The Torah always speaks about שמירה, i.e. care not to violate a negative commandment, before demanding עשיה, performance of a related positive commandment (compare Deuteronomy 4,6; 15,5, Genesis 26,5 et al). This is why the sequence in which G'd commanded Moses at this point is no departure from the Torah's norm.

וַיְהִי אַחַר הַדְּבָרִים וְגוֹ׳. פֵּרוּשׁ הַדְּבָרִים הָאֲמוּרִים לְמַעְלָה מֵהָעִנְיָן, שֶׁכַּמָּה הַרְפַּתְקֵי שֶׁעָבְרוּ עָלָיו עַד שֶׁנִּפְקַד בְּבֵן לְעֵת זִקְנָתוֹ, וְגַם הִבְטִיחוֹ ה׳ ״כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע״, וְאַחַר שֶׁהָיָה יִצְחָק גָּדוֹל כְּאָמְרוֹ ״וַיָּגָר אַבְרָהָם בְּאֶרֶץ פְּלִשְׁתִּים יָמִים רַבִּים״, וּבְשָׁנָה רִאשׁוֹנָה שֶׁיָּרַד לִפְלִשְׁתִּים נוֹלַד יִצְחָק, הָא לָמַדְתָּ כִּי גָּדוֹל הָיָה. וּבְאֶמְצָעוּת הַקּוֹדֵם יִהְיֶה גֹּדֶל הַנִּסָּיוֹן מֻפְלָא, בֵּין בִּבְחִינַת אַבְרָהָם שֶׁאַחַר כַּמָּה הַרְפַּתְקֵי קָדְמוּ לוֹ עַד שֶׁנִּפְקַד, וְאַחַר כַּמָּה הַבְטָחוֹת מֵה׳ כִּי בְּיִצְחָק יִקָּרֵא זַרְעוֹ, הוּא אוֹמֵר לוֹ שֶׁיַּקְרִיבֵהוּ וְלֹא הִרְהֵר בְּלִבּוֹ, בֵּין בִּבְחִינַת יִצְחָק שֶׁהֲגַם שֶׁהָיָה גָּדוֹל כַּנִּשְׁמָע מִפָּסוּק הַסָּמוּךְ ״וַיָּגָר״ וְגוֹ׳ הָא לָמַדְתָּ שֶׁגָּדוֹל הָיָה וְלֹא עִכֵּב. גַּם נִתְכַּוֵּן לוֹמַר אַחַר הַדְּבָרִים שֶׁבָּזֶה יֻצְדַּק לוֹמַר לוֹ ״אֶת בִּנְךָ אֶת יְחִידְךָ״ וְלֹא קֹדֶם הַדְּבָרִים הַנֶּאֱמָרִים בְּסָמוּךְ, שֶׁהֲרֵי הָיָה לוֹ יִשְׁמָעֵאל וְאֵינוֹ יְחִידוֹ. וְהָאֱלֹהִים נִסָּה וְגוֹ׳. אָמַר ״וְהָאֱלֹהִים״ בְּתוֹסֶפֶת וָא״ו וְתוֹסֶפֶת הֵ״א, לוֹמַר מִלְּבַד נִסְיוֹנוֹת שֶׁקָּדְמוּהוּ, הוֹסִיף לְנַסּוֹתוֹ בִּגְבוּרַת הַדִּין נִסָּיוֹן עָצוּם.

ויהי אחר הדברים האלה. It was after these events. The events referred to are Abraham's various adventures, the tortuous route to becoming Isaac's father at an advanced age. In the meantime Isaac had grown up since we find Abraham described as "living in the land of the Philistines for many years," and Isaac was born during the first year of Abraham's stay there. The test assumed much greater impact in view of the repeated promises G'd had made to Abraham concerning Isaac and his future. To be told at this stage to offer Isaac as a sacrifice and not to hesitate or challenge G'd's command or even ask for an explanation, was a tremendous act of obedience. Isaac too deserves great credit for submitting. Another reason that the Torah wrote "after these events" is, that only now could G'd refer to Isaac as Abraham's only son. As long as Ishmael had not yet been expelled by Abraham the description "your only son" would not have been appropriate. והאלוקים נסה את אברהם. G'd tested Abraham. The Torah adds the conjunctive letter ו before the word אלוקים to remind us that this was not Abraham's only test, only the most recent and most difficult one.

קְדֹשִׁים תִּהְיוּ. צָרִיךְ לָדַעַת מַה הוּא הַמְּכֻוָּן שֶׁל מִצְוָה זוֹ. וְנִרְאֶה שֶׁבָּא הַכָּתוּב לָתֵת עֲשֵׂה עַל הָעֲרָיוֹת, שֶׁצִּוָּה עֲלֵיהֶם בַּפָּרָשָׁה הַקּוֹדֶמֶת בְּלָאו, הוֹסִיף עֲשֵׂה עֲלֵיהֶם לַעֲבוֹר עֲלֵיהֶם גַּם בַּעֲשֵׂה. עוֹד יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (קידושין לט:): יָשַׁב אָדָם וְלֹא עָבַר עֲבֵרָה נוֹתְנִים לוֹ שָׂכָר כְּעוֹשֶׂה מִצְוָה, וְהוּא מַאֲמַר הַכָּתוּב ״קְדֹשִׁים תִּהְיוּ״ בְּמִצְוַת עֲשֵׂה בְּבָא עֲבֵרָה לְיָדוֹ שֶׁיִּתְרַחֵק מֵעֲשׂוֹתָהּ, וּבָזֶה קִיֵּם מִצְוַת עֲשֵׂה שֶׁנִּצְטַוּוּ בְּמַאֲמַר קְדֹשִׁים תִּהְיוּ, וְהוֹצִיא זִכְרוֹן מִצְוָה זוֹ בְּלָשׁוֹן זֶה שֶׁל קְדֹשִׁים, לוֹמַר שֶׁכָּל הַמְקַיֵּם מִצְוָה זוֹ נִקְרָא קָדוֹשׁ, וְהוּא מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (ויקרא רבה פכ״ד, ירושלמי יבמות פ״ב ה״ד) גַּם כֵּן. וּלְטַעַם זֶה דִּקְדֵּק לוֹמַר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, לוֹמַר כִּי מִצְוָה זוֹ שֶׁמְּצַוֶּה ״קְדֹשִׁים תִּהְיוּ״ הִיא מִצְוָה שֶׁיֶּשְׁנָהּ בְּכָל אָדָם, שֶׁכָּל אִישׁ יִשְׂרָאֵל בְּקַיְּמוֹ מִצְוָה זוֹ קָדוֹשׁ יֵאָמֵר לוֹ, וְאֵין הַדְרָגָה בְּיִשְׂרָאֵל שֶׁתִּהְיֶה נִמְנַעַת מֵהַשָּׂגָה זוֹ. גַּם בָּזֶה יִתְיַשֵּׁב טַעַם כֶּפֶל ״דַּבֵּר וְאָמַרְתָּ״, כִּי יֵשׁ כָּאן דִּבּוּר קָשֶׁה בְּעֵרֶךְ הָעוֹבֵר שֶׁיּוֹסִיף עֹנֶשׁ עֲשֵׂה, וְיֵשׁ כָּאן מַעֲלָה וְכָבוֹד לַמְּקַיְּמוֹ שֶׁיִּקָּרֵא קָדוֹשׁ. וְאוּלַי כִּי דַּוְקָא בְּנֵי יִשְׂרָאֵל הוּא שֶׁיֶּשְׁנָם בִּבְחִינָה זוֹ מַה שֶׁאֵין כֵּן אֻמּוֹת הָעוֹלָם, לוּ יִהְיֶה שֶׁיִּפְרֹשׁ אָדָם עַצְמוֹ מִבְּחִינוֹת הָעֲרָיוֹת הָאֲסוּרוֹת לוֹ אוֹ אֲפִלּוּ שֶׁאֵינָם אֲסוּרוֹת, אַף עַל פִּי כֵן מְשֻׁלָּל הוּא מִבְּחִינַת הַקְּדֻשָּׁה, וְלָזֶה אָמַר אֶל וְגוֹ׳ בְּנֵי יִשְׂרָאֵל. וּבְסָמוּךְ יִתְבָּאֵר בְּאֹפֶן אַחֵר. אֲשֶׁר עַל כֵּן בָּא מַאֲמַר ה׳ כָּאן וְצִוָּה בִּנְעִימוּת אִמְרֵי קָדוֹשׁ קְדֹשִׁים תִּהְיוּ, פֵּרוּשׁ, שֶׁיְּקַדְּשׁוּ עַצְמָן בַּמַּעֲשִׂים אֲשֶׁר בָּאָה עֲלֵיהֶם הַמִּצְוָה לַעֲשׂוֹתָהּ, פֵּרוּשׁ שֶׁלֹּא יַעֲשֶׂה הַדָּבָר לְתַאֲוַת הַגֶּשֶׁם וּלְהַשְׁלִים הַחֵפֶץ הַשּׁוֹאֲלוֹ עֲשׂוֹת דָּבָר, אֶלָּא יַעֲשֶׂה הַדָּבָר בִּקְדֻשָּׁה וּבְטַהֲרָה, כְּמוֹ שֶׁמִּתְעַטֵּף בְּצִיצִית וּמַכְנִיס תְּפִלִּין בִּזְרוֹעוֹ, וְיִמְאַס בְּדַעְתּוֹ חֵפֶץ הַבָּא מֵעַצְמוֹ, וְהוּא מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (נדרים כ:) יִהְיֶה דּוֹמֶה כְּמוֹ שֶׁכְּפָאוֹ שֵׁד, וּלְאִישׁ כָּזֶה קָדוֹשׁ יֵאָמֵר לוֹ. עוֹד יִרְצֶה עַל זֶה הַדֶּרֶךְ: קְדֹשִׁים תִּהְיוּ לְשׁוֹן עָתִיד, פֵּרוּשׁ אֵין הֶפְסֵק לְמִצְוָה זוֹ, כִּי כָל שַׁעַר מֵהַקְּדֻשָּׁה אֲשֶׁר יִכָּנֵס עֲדַיִן יֶשְׁנוֹ בְּגֶדֶר הַכְנָסַת שַׁעַר אַחֵר לְמַעְלָה מִמֶּנּוּ, כִּי אֵין שִׁעוּר לְהַדְרָגוֹת הַקְּדֻשָּׁה הַמְזֻמֶּנֶת לְכָל הָרוֹצֶה לִטּוֹל אֶת הַשֵּׁם. וְצֵא וּלְמַד מִמַּדְרֵגוֹת הַנְּבִיאִים זוֹ לְמַעְלָה מִזּוֹ, וּמֹשֶׁה עוֹלֶה עַל גַּבֵּיהֶן, וְאוּלַי שֶׁיָּכוֹל לִהְיוֹת הַדְרָגָה גְּדוֹלָה מִמֹּשֶׁה, וְהוּא מַדְרֵגוֹת מַלְכֵּנוּ מְשִׁיחֵנוּ הַמְּעֻטָּר בְּעִטְרֵי עֲטָרוֹת, כַּמּוּבָן מִפָּסוּק (ישעיה יא:ב) ״וְנָחָה עָלָיו רוּחַ ה׳״ וְגוֹ׳, וּלְדִבְרֵי רַזַ״ל (במדבר רבה פי״ט, דברים רבה פ״ב) כִּי מֹשֶׁה שֶׁהָיָה הוּא הַגּוֹאֵל הֶעָתִיד, וּכְמוֹ שֶׁהֶאֱרַכְנוּ בְּפֵרוּשָׁן שֶׁל דְּבָרִים בִּמְקוֹמָן, אִם כֵּן אֵין שִׁעוּר וּגְבוּל לְהַדְרָגוֹת הַקְּדֻשָּׁה. לָזֶה אָמַר תִּהְיוּ כִּי מִצְוָה זוֹ אֵין לָהּ הֶפְסֵק וְתָמִיד יֶשְׁנָהּ בְּגֶדֶר מִצְוָה זוֹ לִהְיוֹת קְדוֹשִׁים.

קדושים תהיו, "be holy!" We need to analyse what precisely G'd meant when He commanded us to either be or become "holy." I believe the Torah wanted to add a positive commandment as a corollary to the string of negative commandments we have just read in chapter 18. Inasmuch as G'd commanded us to be holy, a person who violates any of the transgressions of a sexual nature is not only guilty of violating a negative commandment but also simultaneously violates the commandment to strive and be holy. Furthermore, our verse may reflect something we have learned in Kidushin 39: "If a person sits quietly and refrains from committing a transgression he is given a reward as if he had performed a positive commandment. This is the meaning of our verse. If you are presented with an opportunity to commit a sin and you refrain from grasping that opportunity, you have fulfilled the commandment to be or to become holy. The reason G'd commanded Moses to tell this commandment directly to the whole congregation of Israel was to inform them directly of this and to show them how easy it is to be counted amongst the people described as "holy." Every single individual can achieve that spiritual level by merely fighting off the desire to violate a commandment when the opportunity presents itself. Every Israelite is on the same spiritual level concerning the acquisition of this merit. This also explains why the Torah used both the harsh דבר and the softer ואמרת when introducing this comandment. The harsh דבר reminds us that violation of a commandment in chapter 18 is simultaneously a violation of the commandment to be holy. The softer ואמרת is a reminder that the merit of becoming holy can be attained by simply not violating a commandment when presented with an invitation to do so. Possibly, it is only the Israelites who qualify for reward simply for resisting the invitation to commit a sinful act. To assure us that this is so the Torah may have written the words: "to all the children of Israel." The Torah commanded us to be holy in order that we elevate the subject of procreation to a spiritual experience, not to the fulfilment of a mere biological urge. Marital relations are not to be merely a means to gratify the urges of one's body. The act is to be performed as a מצוה, much like putting on טלית ותפלין. When a person feels himself assailed by thoughts of sex unrelated to the duty to sire children, he should reject such thoughts and suppress them. He should conduct himself in accordance with the story told by a woman of her husband's conduct during marital relations (Nedarim 20). She described the reason why they were blessed with exceedingly handsome looking children as due to her husband's rigorous self-control even during the act of procreation. She said that her husband acted as if the very act itself were forced upon him by a demon. Such a person can truly be described as holy, and it is this the Torah wishes us to strive for and emulate. We may also interpret the words קדושים תהיו by emphasizing the future tense, i.e. תהיו, "you shall become holy." The implication is that this is a commandment which is an ongoing process. The Torah asks us to eat מצה on Passover, to sit in huts on סוכות, to abstain from certain kinds of activities on the Sabbath, etc. The common denominator of all those commandments is that they apply on certain days or on certain dates only. Not so the commandment of "be holy." This commandment applies day in day out throughout our lifetime. The imperative to strive for sanctity is one that we cannot take a vacation from. Even while we are busy performing this commandment it is one that we never have mastered completely. Whatever sanctity we attain is superior to what we had achieved previously but inferior to what we still hope to achieve. We know from our prophets that they too possessed sanctity in varying degrees, Moses having achieved the relatively highest level of sanctity. Nonetheless it is entirely possible that one can achieve even greater heights of sanctity than the level attained by Moses. The level of sanctity that will have been achieved by the Messiah when he reveals himself will prove to be even superior to that of Moses. We know this from Isaiah 11,2 in which the attributes of the Messiah are described. They include: "The spirit of the Lord shall descend upon him, a spirit of wisdom and insight, etc. etc." If we accept the words of Bamidbar Rabbah 19 and Devarim Rabbah chapter 2 that Moses himself will be the Messiah, this is further proof that there is no upper limit to the "holiness" described here by the Torah. The Torah writes תהיו in order to remind us that the ultimate realisation of the ideal of holiness will forever remain "in the future."

אָכֵן כַּוָּנַת הַכָּתוּב הִיא עַל זֶה הַדֶּרֶךְ, וְקוֹדֶם אָעִירָה שַׁחַר הַמֻּצָּג אֶצְלֵינוּ מִגְּדֻלַּת הַבּוֹרֵא מַה גָּדְלוּ מַעֲשָׂיו, כִּי הָאָדוֹן בָּרוּךְ הוּא יוּכַל דַּבֵּר דִּבּוּר בִּלְתִּי מֻשָּׂג בַּנִּבְרָאִים, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (מכילתא יתרו) בְּפֵרוּשׁ הַכָּתוּב (שמות כ:א) ״וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים״ וְגוֹ׳, וְזֶה לְשׁוֹנָם: ״דְּבָרִים שֶׁאֵין הַפֶּה יָכוֹל לְדַבֵּר״, וְהוּא שֶׁאָמַר כָּל עֲשֶׂרֶת הַדִּבְּרוֹת בְּדִבּוּר אֶחָד וְלֹא קָדַם דִּבּוּר לַחֲבֵרוֹ. וּבָזֶה נָבוֹא אֶל הַבֵּיאוּר, וְהוּא כִּי הָאָדוֹן יִתְעַלֶּה שְׁמוֹ כָּל מַה שֶׁבָּרָא בָּעוֹלָם, שֶׁהֵם הַמְּקוֹרוֹת וְכָל אֲשֶׁר יֶשְׁנוֹ בַּמְּצִיאוּת וְשָׁמַיִם וָאָרֶץ, הַכֹּל כַּאֲשֶׁר לַכֹּל בְּרָאוֹ ה׳ בְּדִבּוּר אֶחָד.

הִקְדִּים הַבְּרָכָה וְאַחַר כָּךְ הַשְּׁמִירָה, לוֹמַר שֶׁיְּצַוֶּה ה׳ שְׁמִירָתוֹ לָהֶם לְפִי עֵרֶךְ הַבְּרָכָה וּגְדֻלָּתָהּ. עוֹד יִרְצֶה שֶׁכָּל כָּךְ תִּהְיֶה גְּדֻלַּת הַבְּרָכָה עַד שֶׁיִּצְטָרֵךְ ה׳ לִשְׁמָרְךָ.

טַעַם אָמְרוֹ וְהִנֵּה: לֶהֱיוֹת שֶׁאֵין הַחֲלוֹם מֻחְלָט בִּבְחִינַת הַצֶּדֶק כִּי חֲלוֹמוֹת שָׁוְא הֵם, גַּם שֶׁעַל כָּל פָּנִים יִהְיֶה בָּהֶם תֶּבֶן כִּי הֵם בְּמַרְאֵה הַשִּׁעֲמוּם, לָזֶה אָמַר ״וְהִנֵּה״ – פֵּרוּשׁ כִּי הַדְּבָרִים בְּלֹא שִׁעֲמוּם וְדִמְיוֹנוֹת אֶלָּא כָּל דָּבָר נִגְלֶה אֶצְלוֹ וּמְבֹאָר כְּיוֹם יָאִיר וְלָזֶה תִּמְצָא שֶׁדִּקְדֵּק לוֹמַר בְּכָל פְּרָט וּפְרָט מֵהַנִּגְלֶה אֵלָיו בַּחֲלוֹם ״וְהִנֵּה״, גַּבֵּי רְאִיַּת הַסֻּלָּם אָמַר וְהִנֵּה סֻלָּם, גַּבֵּי רְאִיַּת הַמַּלְאָכִים אָמַר וְהִנֵּה מַלְאֲכֵי וְגוֹ׳, גַּבֵּי גִּלּוּי שְׁכִינָה אָמַר וְהִנֵּה ה׳, הַכַּוָּנָה בָּזֶה כִּי הָיְתָה נְבוּאָה מַמָּשׁ.

Inasmuch as many dreams contain matter without significance, the Torah added the word והנה to indicate that in this dream every detail appeared to Jacob as especially vivid and significant. He had total recall of everything he dreamed and referred to each detail later on. The Torah thereby characterises the dream as a prophetic revelation.

וַנְּהִי וְגוֹ׳ וְכֵן הָיִינוּ בְּעֵינֵיהֶם. הוֹדִיעוּ בָּזֶה כִּי אֲפִלּוּ שְׁאָר הָאֲנָשִׁים הָרְגִילִים שָׁם אֵינָם דּוֹמִים לָהֶם, וְהָרְאָיָה כִּי הִתְפַּלְּאוּ בָּהֶם שֶׁהֵם כַּחֲגָבִים לְצַד הַפְלָאַת מִעוּט גּוּפָם, הָא לָמַדְתָּ שֶׁאוֹתָם הָרְגִילִים עִמָּהֶם אֵינָם בְּדִמְיוֹן זֶה.

ונהי בעינינו כחגבים, "we felt in our own estimation as if we were grasshoppers (by comparison to them), and so we appeared in their eyes." The spies revealed by this comment that they felt vastly inferior even to the people in that land that did not fit the description of being men of stature. They knew this when comparing their own physiques to that of the average person whom they had observed.

הַחֹדֶשׁ הַזֶּה לָכֶם וְגוֹ׳. טַעַם כֶּפֶל ״רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא״ וְגוֹ׳, נִתְכַּוֵּן לוֹמַר כִּי חֹדֶשׁ זֶה הוּא רֹאשׁ, פֵּרוּשׁ מֻבְחָר שֶׁבֶּחֳדָשִׁים, עַל דֶּרֶךְ אָמְרוֹ (שמות ל:כג) ״בְּשָׂמִים רֹאשׁ״. וְדִקְדֵּק לוֹמַר לָכֶם, כִּי אֵינוֹ מְשֻׁבָּח וּמְעֻלֶּה שֶׁבֶּחֳדָשִׁים אֶלָּא לְיִשְׂרָאֵל. וְתִמְצָא שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ראש השנה יא.) בְּנִיסָן נִגְאֲלוּ בְּנִיסָן עֲתִידִין לִגָּאֵל, כִּי הַחֹדֶשׁ מְסֻיָּם לְטוֹבַת יִשְׂרָאֵל, וְעַל זֶה ״רִאשׁוֹן הוּא״, רָאוּי לִהְיוֹת לָכֶם שֶׁיִּהְיוּ מוֹנִים מִנִּיסָן לְצַד מַעֲלָתוֹ.

החודש הזה לכם ראש חדשים, "This month shall be for you the beginning of the months." Why did the Torah repeat ראש חדשים and ראשון הוא? I believe the meaning of ראש is that the month of Nissan will be particularly important, the choicest of the months. We find the word ראש used in this sense in Exodus 30,23 when the most important of the spices in the making of oil for anointing is discussed. The Torah stressed the word לכם, for you, to tell us that this month would be special only for the Jewish people. Our sages pointed out in Rosh Hashanah 11 that Israel was redeemed from Egypt in Nissan and that the future redemption would again occur in that month. This is so because this month is a harbinger of good tidings for Israel. It is appropriate that Israel should begin the count of the months of the year by making Nissan the first month.

הַצּוּר תָּמִים פָּעֳלוֹ. פֵּרוּשׁ, לְפִי שֶׁקָּדַם וְאָמַר שֶׁעֵסֶק הַתּוֹרָה יְסוֹבֵב טַל וּמָטָר, לָזֶה הֵעִיר שֶׁאִם הָאָדָם עָסַק בַּתּוֹרָה וּמְזוֹנוֹתָיו קָשִׁים וְלֶחֶם אַיִן, אוֹ שֶׁרוֹאֶה אָדָם שֶׁאֵין עָלָיו עֹל תּוֹרָה וּמוֹאֵס בְּלוֹמְדֶיהָ וּמוֹדְדִין לוֹ בְּמִדָּה גַסָּה אָכוֹל וְשָׂבוֹעַ וְהוֹתֵר כַּיִּעוּדִים שֶׁנֶּאֶמְרוּ לְלוֹמְדֵי תוֹרָה וְנַהֲפוֹךְ הוּא, לֹא מִפְּנֵי זֶה יִבְעַט וְתִוָּלֵד בּוֹ חָס וְשָׁלוֹם מִינוּת, אֶלָּא יַצְדִּיק הַדִּין עָלָיו וְיֹאמַר ה׳ אֱמֶת וְדִינוֹ דִּין אֱמֶת. וְהוּא אָמְרוֹ ״הַצּוּר״ – פֵּרוּשׁ לְשׁוֹן תּוֹקֶף וְחוֹזֶק, וְזֶה יַגִּיד אֶל יַד ה׳ הָרוֹדָה בָּאָדָם. אַף עַל פִּי כֵן תַּצְדִּיק וְתֹאמַר ״תָּמִים פָּעֳלוֹ״, זֶה כְּנֶגֶד מַה שֶׁרוֹאֶה אֶת שֶׁדַּרְכּוֹ לִמְדֹּד בְּגַסָּה שֶׁל טוֹבָה וּמָדְדוּ בְּדַקָּה. וְגָמַר אוֹמֶר ״כִּי כָל דְּרָכָיו מִשְׁפָּט״ – כָּלַל בָּזֶה גַּם אֶת שֶׁדַּרְכּוֹ לִמְדֹּד טוֹבָה בְּדַקָּה וּמָדְדוּ לוֹ בְּגַסָּה, ״כִּי כָל דְּרָכָיו מִשְׁפָּט״, כִּי לֹא הֵבִיא יִסּוּרִין עַל הַצַּדִּיק עַד שֶׁנִּתְחַיֵּב בָּהֶם, וְלֹא הֵבִיא טוֹבָה עַל הָרְשָׁעִים אֶלָּא אִם זָכוּ לָהּ כְּפִי מַעֲשֵׂיהֶם. צַדִּיק וְיָשָׁר הוּא. פֵּרוּשׁ, כִּי הָאָדוֹן ה׳ צְבָאוֹת בָּרָא הָעוֹלָם בְּמִשְׁפָּט, דִּכְתִיב (משלי כט:ד) ״בְּמִשְׁפָּט יַעֲמִיד אָרֶץ״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (תנחומא שופטים) שֶׁנִּשְׁבַּע ה׳ שֶׁיַּעֲמוֹד הָעוֹלָם עַל הַמִּשְׁפָּט, אֲבָל מָצִינוּ לוֹ שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁכּוּלָּם רַחֲמִים, וְאִם נִשְׁבַּע עַל הַמִּשְׁפָּט מַה מָקוֹם לָרַחֲמִים? אָכֵן הַסֵּדֶר הוּא עַל זֶה הַדֶּרֶךְ, כִּי מִתְּחִלָּה כְּשֶׁיּוֹשֵׁב עַל הַמִּשְׁפָּט הוּא מַעֲמִיד הַמִּשְׁפָּט עַל תִּלּוֹ, וּכְשֶׁבָּא לְהִשְׁתַּלֵּם מִתְרַצֶּה בְּרַחֲמִים וּמִתְפַּיֵּס בְּתַחֲנוּנִים. וְהוּא עַל דֶּרֶךְ אָמְרוֹ (תהלים קמה:יז) ״צַדִּיק ה׳ בְּכָל דְּרָכָיו וְחָסִיד בְּכָל מַעֲשָׂיו״, פֵּרוּשׁ, כְּשֶׁהוּא בָּא לְהַדְרִיךְ דָּבָר הוּא מַדְרִיכוֹ עַל קַו הַדִּין, אֲבָל בְּמַעֲשָׂיו, פֵּרוּשׁ, בִּשְׁעַת מַעֲשֶׂה כְּשֶׁבָּא אָדָם וּמִתְחַנֵּן – אֵל רַחוּם וְחַנּוּן יְרַחֲמֵהוּ. וְהוּא אָמְרוֹ צַדִּיק וְיָשָׁר הוּא, פֵּרוּשׁ צַדִּיק עַל קַו הַדִּין, וּכְפֵרוּשׁ רַשִׁ״י בְּמַה שֶׁאָמְרוּ בַּגְּמָרָא (עבודה זרה ו.) ״וְדִילְמָא נֹחַ טְרֵפָה הֲוָה״, וּמְתָרֵץ ״תָּמִים כְּתִיב בֵּיהּ״, וּמַקְשׁוּ ״וְדִלְמָא צַדִּיק בִּדְרָכָיו תָּמִים בְּמַעֲשָׂיו״, וּפֵרֵשׁ (רַשִׁ״י) ״צַדִּיק בִּדְרָכָיו עַל פִּי הַדִּין״ וְכוּ׳, וְזֶה בִּתְחִלָּה, אֲבָל אַחַר כָּךְ ״וְיָשָׁר״, פֵּרוּשׁ יָשָׁר לִפְנִים מִשּׁוּרַת הַדִּין, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (בבא מציעא קח:) בְּפֵרוּשׁ פָּסוּק ״וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב״ (דברים ו:יח וברש״י שם).

הצור תמים פעלו, "The Rock, His work is perfect." Moses had stated in the last verse that the cause of rainfall and dew is Torah study. Moses now adds that if someone who does study Torah nonetheless experiences extreme poverty, or if one sees a person who had suffered deprivations until he shook off the yoke of Torah and suddenly became very wealthy, the reason is not due to this person shaking off the yoke of Torah. The onlooker should not make such phenomena an excuse to become an heretic, but should acknowledge G'd as a fair Judge. This is reason Moses describes G'd as הצור, as someone Who is strong and steadfast even if He appears to discipline man. Our response has to be that תמים פעלו, "that whatever He does is perfect." This is the correct reaction to when we observe that G'd apparently compensates very sparingly people who have been very generous doing good works and who have studied Torah. The words כי כל דרכיו משפט, "for all His ways are justice," refer to the reverse phenomenon, i.e. people who have apparently done hardly anything to deserve the way in which G'd appears to lavish His bounty on them. We have to remember that G'd does not afflict the righteous until he has become guilty to suffer afflictions, and He does not lavish His goodness on the wicked unless they had done something to deserve it. צדיק וישר הוא. "He is righteous and upright." This is a reference to the fact that G'd the Creator created the universe based on justice, as we know from Proverbs 29,4: "a king sustains earth by justice." Our sages in Tanchuma Shoftim say that G'd swore an oath that He would erect the universe based on justice. On the other hand, we find that He has at least 13 attributes (virtues) which are all various forms of mercy rather than justice. If G'd swore that the universe is based on justice, how does the attribute of Mercy fit into the picture? We have to understand this on the following basis. When G'd first assumed His seat of justice He placed justice on its appropriate place. When it came to executing justice, G'd allowed Himself to be influenced by considerations of mercy. David described this in Psalms 145,17: "whereas G'd is righteous (just) in all His paths, He is pious (flexible) in His actions." In other words, G'd first established what justice demanded under the given circumstances, but He made allowances before carrying out the demands of strict justice." When man entreats G'd He will show him mercy צדיק וישר הוא. "He is righteous and upright." He is righteous by judging justly. When the Talmud asks in Avodah Zarah 6 whether it it is not impossible that Noach could have been "treifah," seeing he is described in the Torah as "perfect," the Talmud retorts that the word תמים did not necessarily refer to his being unblemished physically (able to live for 12 months) but it could refer to his character being unblemished. Rashi comments on this that Noach was righteous in his דרכיו, "his attitude was guided by justice." All of this was only the original attitude. Afterwards G'd is ישר, more accomodating to man than required by the strict rules of justice as our sages in Baba Metzia 16 explain based on Deut. 6,18.

כִּי הַמִּצְוָה וְגוֹ׳ אֲשֶׁר אָנֹכִי מְצַוְּךָ וְגוֹ׳. צָרִיךְ לָדַעַת אָמְרוֹ ״הַיּוֹם״. עוֹד אָמְרוֹ ״לֹא נִפְלֵאת וְגוֹ׳ וְלֹא רְחוֹקָה״, הֲלֹא בִּכְלַל הַהַפְלָאָה הִיא הַהַרְחָקָה. עוֹד אָמְרוֹ ״וְלֹא מֵעֵבֶר לַיָּם״ וְגוֹ׳, בִּשְׁלָמָא אָמְרוֹ ״לֹא בַשָּׁמַיִם הִיא״ דָּבָר נִמְנָע מֵהַשָּׂגָה, כִּי מִי יַעֲלֶה הַשָּׁמַיְמָה, אֲבָל מֵעֵבֶר לַיָּם הֲלֹא אֳנִיּוֹת יַעַבְרוּ וְיִקָּחוּהָ, הֲגַם שֶׁתִּהְיֶה בְּאִיֵּי הַיָּם הָרְחוֹקִים מְאֹד. וְאוּלַי שֶׁיְּכַוֵּן הַכָּתוּב לִשְׁנֵי פְּרָטֵי הַמְּנִיעָה: אֶחָד מִצַּד הַשָּׂגַת יְדִיעַת הַתּוֹרָה עַצְמָהּ, וּשְׁנִיָּה מִצַּד קִיּוּם מִצְוֹתֶיהָ. כְּנֶגֶד מְנִיעַת יְדִיעַת הַתּוֹרָה אָמַר ״לֹא נִפְלֵאת הִיא״ וְגוֹ׳, וְחָזַר וּפֵרֵשׁ מַה הִיא הַהַפְלָאָה וְאָמַר ״לֹא בַשָּׁמַיִם״ וְגוֹ׳, כְּנֶגֶד הֶעְדֵּר הַשָּׂגָתָהּ אָמַר ״לֹא בַשָּׁמַיִם הִיא״ וְגוֹ׳ כַּאֲשֶׁר הָיְתָה בַּתְּחִלָּה, שֶׁהֲרֵי מֹשֶׁה עָלָה בַשָּׁמַיִם וּלְקָחָהּ לָנוּ, וְהִנֵּה הִיא לְפָנֵינוּ.

כי המצוה הזאת אשר אנכי מצוך היום, "For this commandment which I command to you today, etc." Why did the Torah have to write the word "today?" Besides once the Torah had told us that the Torah is not hidden from you, is it not clear that it is not very distant? Why did the Torah bother to write לא רחוקה היא? Why did the Torah have to remind us that Torah is not beyond the ocean? Even if it were, it is an accessible location and we could have secured it by means of ships! Perhaps the Torah refers to two factors which contribute to failure of Torah observance by the people. 1) Ignorance of what is written in the Torah. 2) The difficulty in keeping the commandments. Moses told the people that although prior to his going up on Mount Sinai the Torah had indeed been in the heavens it was no longer in heaven but accessible to all.

פֵּרוּשׁ הִפְעִיל ה׳ בּוֹ רְאוּת, מַה שֶׁאֵין גְּבוּל בָּעַיִן לִרְאוֹת בְּאֶחָד מִשְּׁנֵי דְרָכִים: אוֹ יָאִיר עֵינָיו מֵאוֹר זָרוּעַ לַצַּדִּיק שֶׁהוּא אוֹר שֵׁשֶׁת יְמֵי בְרֵאשִׁית גָּנוּז לַצַּדִּיקִים, שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חגיגה יב.) שֶׁבּוֹ יַבִּיט הָאָדָם מִסּוֹף הָעוֹלָם; אוֹ הִקְרִיב הָאָרֶץ לְמוּל עֵינָיו וְהֶרְאָה אוֹתָהּ לוֹ לְפָנָיו:

The Torah may mean that G'd enhanced Moses' natural eyesight so as to enable him to see the whole land in all its details. This could be achieved by one of two means. 1) To provide Moses with additional eyesight by enabling him to utilise the original light G'd created on the first day of creation which He withdrew from man as a result of Adam's sin. According to Chagigah 2, Adam had been able to see from one end of the earth to the other by means of that light. 2) Or, G'd brought the land closer to Moses so that he could see it in detail with his normal eyesight.

לֹא תִתֵּן אֶת יְבוּלָהּ. הֲגַם שֶׁאָמַר ״וְעָצַר אֶת הַשָּׁמַיִם״, חָזַר לוֹמַר לֹא תִתֵּן וְגוֹ׳, לוֹמַר אֲפִלּוּ תִּזְרְעוּ הָאֲדָמָה בְּהַמְשָׁכַת נְהָרוֹת וּמַעְיָנוֹת, לֹא תּוֹצִיא מַה שֶׁאַתֶּם מוֹבִילִים לָהּ. וַאֲבַדְתֶּם מְהֵרָה. פֵּרוּשׁ, אֲפִילוּ יִמָּצֵא לָכֶם תְּבוּאָה מִשָּׁנִים קְדוּמוֹת, וּכְאָמְרָם זִכְרוֹנָם לִבְרָכָה (גיטין נו.) אָמְרוּ עָלָיו עַל בֶּן כַּלְבָּא וְגוֹ׳.

לא תתן את יבולה, "it will not yield its produce." Although Moses had already said that G'd would lock the heavens he repeated that the earth would not yield its produce to tell the people that even if they were to plant their fields adjacent to rivers and wells the earth would not produce a harvest. ואבדתם מהוה, "and you will perish quickly, etc." Even if you somehow find a harvest dating back to previous years you will still perish. We have an illustration of this curse in Gittin 56 where the Talmud tells how Jewish zealots deliberately destroyed a 21 year supply of grain owned by a certain Kalba Savua during the siege of Jerusalem by the Romans.

זֹאת חֻקַּת הַתּוֹרָה. צָרִיךְ לָדַעַת לָמָּה כִּנָּה לְמִצְוָה זוֹ שֵׁם כְּלָלוּת הַתּוֹרָה, שֶׁהָיָה לוֹ לוֹמַר ״זֹאת חֻקָּה״ וְגוֹ׳, אוֹ ״זֹאת חֻקַּת הַטֻּמְאָה״ אוֹ ״חֻקַּת הַטַּהֲרָה״, כְּדֶרֶךְ אָמְרוֹ (שמות יב:מג) ״זֹאת חֻקַּת הַפָּסַח״. וְאֵין לוֹמַר שֶׁנִּתְכַּוֵּן לְהַצְרִיךְ טַהֲרַת אֵפֶר פָּרָה לַעֲסוֹק בַּתּוֹרָה, כִּי לֹא כֵן מָצִינוּ לְרַזַ״ל שֶׁאָמְרוּ (ברכות כב.) שֶׁאַדְרַבָּא אֵין דִּבְרֵי תּוֹרָה מְקַבְּלִין טֻמְאָה, וּלְכָל סְבָרוֹת רַזַ״ל (שם) אֲפִלּוּ לְהַמַּחְמִירִים בְּבַעֲלֵי קְרָיִין מִטַּעַם שֶׁצָּרִיךְ בְּאֵימָה וּבְיִרְאָה וְכוּ׳ מוֹדִים בִּטְמֵאֵי מֵת שֶׁמֻּתָּרִים בְּעֵסֶק הַתּוֹרָה. וְיִתְבָּאֵר הָעִנְיָן עַל פִּי מַה שֶׁאָמְרוּ בְּפֶרֶק בַּתְרָא דְּנָזִיר (נזיר סא:), וּפָסְקוֹ רַמְבַּ״ם בְּפֶרֶק א׳ מֵהִלְכוֹת טֻמְאַת מֵת, שֶׁאֵין הַכּוּתִי נַעֲשֶׂה טְמֵא מֵת, וְזֶה לְשׁוֹנוֹ: ״שֶׁאִם נָגַע בַּמֵּת אוֹ נְשָׂאוֹ אוֹ הֶאֱהִיל עָלָיו הֲרֵי הוּא כְּמוֹ שֶׁלֹּא נָגַע, הָא לְמָה זֶה דּוֹמֶה לִבְהֵמָה שֶׁנָּגְעָה״ וְכוּ׳ עַד כָּאן. וְהִנֵּה הַהֶבְדֵּל שֶׁבּוֹ הוּרְמוּ עַם בְּנֵי יִשְׂרָאֵל מִשְּׁאָר הַגּוֹיִם הוּא בְּאֶמְצָעוּת קַבָּלַת הַתּוֹרָה, שֶׁזּוּלַת זֶה הִנֵּה כְּכָל הַגּוֹיִם בֵּית יִשְׂרָאֵל. וּמֵעַתָּה טָעַמְנוּ צוּף דְּבַשׁ אִמְרֵי אֵל בְּמַה שֶׁאָמַר זֹאת חֻקַּת הַתּוֹרָה, פֵּרוּשׁ, חֻקָּה זוֹ שֶׁל הַטֻּמְאָה וּתְנָאֵי טַהֲרָתָהּ תְּסֻבַּב מֵהַתּוֹרָה, כִּי עַל יְדֵי שֶׁקִּבְּלוּ הַתּוֹרָה נַעֲשׂוּ עַם בְּנֵי יִשְׂרָאֵל דָּבָר שֶׁהָרוּחָנִים הַשְּׁפָלִים תְּאֵבִים לְהִדָּבֵק בָּהֶם, לֶהֱיוֹתָם חֲטִיבָה שֶׁל קְדֻשָּׁה עֶלְיוֹנָה בְּחַיֵּיהֶם גַּם בְּמוֹתָם. בְּחַיֵּיהֶם – שֶׁבְּנוֹגֵעַ בַּמֵּת אוֹ יַאֲהִילוּ עָלָיו וְכַדּוֹמֶה תִּדְבַּק בָּהֶם הַטֻּמְאָה שֶׁבַּמֵּת וְלֹא תַחְפּוֹץ לְהִפָּרֵד אִם לֹא בְּכֹחַ גָּדוֹל אֲשֶׁר חָקַק ה׳ בַּמִּצְוָה הָאֲמוּרָה בָּעִנְיָן שֶׁל פָּרָה אֲדֻמָּה, וּבְמוֹתָם גַּם כֵּן תִּתְרַבֶּה הַטֻּמְאָה כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (בבא מציעא קיד:) בַּפָּסוּק ״אָדָם כִּי יָמוּת״ וְגוֹ׳ – יִשְׂרָאֵל מְטַמְּאִים בָּאֹהֶל וְאֵין אֻמּוֹת מְטַמְּאִין בָּאֹהֶל. וּבְדֶרֶךְ רֶמֶז יִרְצֶה בְּאָמְרוֹ חֻקַּת הַתּוֹרָה, שֶׁאִם יְקַיְּמוּ מִצְוָה זוֹ, הֲגַם הֱיוֹתָהּ חֻקָּה בְּלֹא טַעַם, מַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ קִיְּמוּ הַתּוֹרָה אֲשֶׁר צִוָּה ה׳ לֵאמֹר, כִּי קִיּוּם הַמִּצְוָה בְּלֹא טַעַם יַגִּיד הַצְדָּקַת הָאֱמוּנָה וְהַסְכָּמַת הַנֶּפֶשׁ לְקַיֵּם כָּל מִצְוֹת הַבּוֹרֵא, וְזֶה לְךָ הָאוֹת. וְאוּלַי כִּי לְטַעַם זֶה רָצָה ה׳ שֶׁתִּתְמַסֵּר לָהֶם הַמִּצְוָה בְּדֶרֶךְ חֻקָּה.

זאת חקת התורה, This is the statute of the Torah, etc. Why did the Torah call this single commandment "Torah?" The Torah should have written simply: זאת חקה, וגו "this is a statute, etc." Alternatively, the commandment could have commenced with the words: "this is the law of ritual impurity, etc." We have such examples in Exodus 12,43 where the Torah wrote: זאת חקת הפסח וגו. We cannot answer the question we raised by saying that the Torah wanted to tell us that in order to be able to study Torah one first had to purify oneself with the ash of the red heifer. This is not only not so, but we have learned in Berachot 22 that "words of Torah are not susceptible to ritual impurity at all." All the opinions offered in the Talmud, including the ones that are most stringent when it comes to the purification rites needed for people who have experienced seminal discharges, agree that it is permissible for people who are ritually impure due to contact with the dead to study Torah while in that state of ritual impurity. We may be able to answer our question by referring to something we have learned in Nazir 61 and which has been ruled on by Maimonides in the first chapter of his treatise on Tumat Met. It is stated there that the concept of ritual purity originating from a dead body and conferring ritual impurity does not apply to the type of Gentile known in the Talmud as a Kuti. Here is the wording of Maimonides' ruling: "If a Kuti touches a dead body or carries same or forms a tent over such a dead body it is as if he had never touched the dead body. The situation is analogous to an animal having touched a dead body. Just as the animal does not become ritually impure thereby, neither does the Kuti." Thus far Maimonides. The Jewish people have been elevated above other nations in that they have received the Torah without which the Jews would not be different from any other nation. The wording of our verse then reminds us of the distinction of the Jewish people in that contact with the dead confers ritual impurity on a people who have been given the Torah. Lesser spirits yearn to attach themselves to the Jewish people inasmuch as the latter represent a high level of spirituality not only while alive but even while they are dead. The sanctity Jews experience during their lives is evident due to the fact that contact with the dead, or even being under the same roof with a dead body confers ritual impurity on the bodies of living Jews. This reflects how the Gentiles even while dead aspire to attach themselves to Jews, somehow. Were it not for the power of the ash of the red heifer with which this legislative act of the Torah has endowed us to help counteract the pull of the impurity associated with a dead body, we would not be able to shake off this attachment by the spiritual residue of the dead. On a moral/ethical plane we may see in the words חקת התורה a message telling us that whosoever observes this commandment although it is labelled as a statute lacking rationale, is considered as if he had observed the whole range of commandments contained in the Torah. The reason is that when we observe a commandment which is completely beyond our understanding this is equivalent to a declaration of faith in G'd and in His Torah. It is as if one declared one's preparedness to observe all the commandments given the opportunity to do so. Who knows if G'd did not present this commandment as a חקה in order to enable us to make such a declaration by means of observing it.

וּפֵרוּשׁ רוּחִי הוּא שְׁכִינָתוֹ יִתְבָּרַךְ, שֶׁלֹּא יִהְיֶה עוֹד נֶחְשָׁב הָאָדָם לְהַדְרָגָה זוֹ. וְתִמְצָא כִּי כְּפִי מַעֲשָׂיו מַרְחִיק הַדְרָגָתוֹ מַטָּה מַטָּה, שֶׁבִּתְחִלָּה הָיָה ה׳ מוֹכִיחַ לָאָדָם עַל פָּנָיו וְנִמְצָאִים הַנִּבְרָאִים כֻּלָּם בְּמַדְרֵגַת נְבִיאִים, וַיְהִי כִּי הֵחֵל הָאָדָם פֵּרוּשׁ נִתְחַלֵּל אוֹ נַעֲשָׂה חֻלִּין הֻבְדַּל מֵהַדְרָגַת נָבִיא, וּבְהֶמְשֵׁךְ הַזְּמַן הַנִּצָּנִים נִרְאוּ בָאָרֶץ הֵם הַצַּדִּיקִים שֶׁהֶחְזִירוּ הָעֲטָרָה לְיָשְׁנָהּ, וּמִשֶּׁחָרַב הַמָּעוֹן נִסְתַּם חָזוֹן וְנִשְׁאֲרָה בְּחִינַת רוּחַ הַקֹּדֶשׁ, וּכְשֶׁנִּסְתַּתְּמוּ עֵינֵי יִשְׂרָאֵל אֵין אִתָּנוּ מַשִּׂיג רֵיחַ הַקֹּדֶשׁ וְאֵין צָרִיךְ לוֹמַר רוּחַ הַקֹּדֶשׁ, וְזוֹ הִיא צָרַת בֵּית יִשְׂרָאֵל שֶׁאֵין לְמַעְלָה מִמֶּנָּה הַצְּמֵאִים לְהָרִיחַ רֵיחַ אָבִינוּ שֶׁבַּשָּׁמַיִם וּתְחִי רוּחֵנוּ. וּתְחִלַּת קְלָלָה זוֹ הִתְחִילָה מִדּוֹר הַמַּבּוּל. וְנָתַן ה׳ טַעַם לְדָבָר זֶה בְּשַׁגַּם הוּא בָשָׂר פֵּרוּשׁ בִּשְׁבִיל שֶׁהוֹסִיף לְהַתְעִיב בְּתִעוּב מֻסְרָח בַּעֲוֹן הַנִּאוּף הוּא בָּשָׂר כָּאָמוּר בָּעִנְיָן, וַה׳ שׂוֹנֵא זִמָּה וּמָאַס מִדַּבֵּר אֵלָיו. עוֹד יִרְצֶה עַל דֶּרֶךְ אָמְרָם (הרב רבי יצחק עראמה ז״ל) כִּי הַצַּדִּיקִים מְהַפְּכִים הַחוֹמֶר לַעֲשׂוֹתוֹ צוּרָה, וְהָרְשָׁעִים מְהַפְּכִים הַצּוּרָה לְחוֹמֶר, וְזֶה הוּא אִבּוּדָן לְעוֹלָם. וְהוּא אָמְרוֹ לֹא יָדוֹן רוּחִי, פֵּרוּשׁ: לֹא יִהְיֶה לִי רָצוֹן מֵהֶם לְעוֹלָם, פֵּרוּשׁ מֵעַתָּה וְעַד עוֹלָם וַאֲפִלּוּ עוֹלָם הַנִּצְחִי, וְהַטַּעַם הוּא בְּשַׁגַּם, פֵּרוּשׁ: בִּשְׁבִיל שֶׁגַּם הוּא רוּחָנִיּוּת שֶׁבּוֹ הֲפָכוֹ וַעֲשָׂאוֹ בָּשָׂר, וְזֶה הוּא אִבּוּד הַנֶּפֶשׁ, וְהוּא אָמְרָם זִכְרוֹנָם לִבְרָכָה (סנהדרין קח.) דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא.

The word רוחי in our verse therefore means "My Presence." Man had forfeited the privilege of proximity to G'd's Presence. G'd's Presence withdrew from man in direct proportion to his deeds. As long as G'd had confronted man directly whenever He had reason to rebuke them they were on the spiritual level of prophets. When man began to profane himself (meaning of החל in 6,1), he no longer enjoyed that status. In the course of time outstanding individuals, צדיקים, appeared on earth. These individuals succeeded in restoring a closer relationship between man and G'd. After the destruction of the Temple there were no more prophets; the most that remained were individuals who possessed a degree of what our sages describe as רוח הקודש, a measure of holy spirit. Ever since Israel's eyes closed, we no longer have even ריח הקודש, a holy fragrance, not to mention רוח הקודש. The absence of this line of direct communication from G'd is the greatest misfortune for those of us who thirst for at least a fragrance of the holiness of our Father in heaven in order to revive our spirits. The curse we speak about originated with the generation of the deluge. G'd supplies the reason for this in our verse. בשר בשגם הוא, man added to his abominations by adding the sin of בשר, adultery to his other sins. G'd hates sexual permissiveness more than anything else. As a result G'd resented having to communicate directly with such people. The characteristic of the righteous is that they refine the body to give it spiritual content. The characteristic of the wicked is that they do the reverse. They degrade the spirit making it the tool of the body. This leads to the destruction of the universe. G'd referred to this when He said: "My spirit will not find satisfaction in them forever more," not even in the world of eternity. This is because they have turned even their spirit into a tool of the flesh. The Talmud (Sanhedrin 108) states that the people who were destroyed by the deluge do not enjoy a life in the Hereafter.

וְאָמַר וָחַי בָּהֶם, פֵּרוּשׁ כִּי אָדָם שֶׁעוֹשֶׂה מֵאַהֲבָה יֶשְׁנוֹ גַּם בְּטוּב עוֹלָם הַזֶּה יֶתֶר עַל הַגְּמוּל הַקָּבוּעַ לוֹ בָּעוֹלָם הַנִּצְחִי. וְאוּלַי כִּי לָזֶה רָמַז בְּאָמְרוֹ ״וָחַי״ בְּתוֹסֶפֶת וָא״ו, לְהָעִירְךָ שֶׁזֶּה נוֹסָף עַל שָׂכָר אַחֵר שֶׁהוּא שָׂכָר הַנֶּעְלָם, מַה שֶׁאֵין כֵּן גֶּדֶר הָרִאשׁוֹן שֶׁעוֹשֶׂה מִיִּרְאָה שֶׁאֵין לוֹ אֶלָּא לָעוֹלָם הָעֶלְיוֹן, כְּאָמְרוֹ ״לָלֶכֶת בָּהֶם״ לָעוֹלָם הָעֶלְיוֹן. אֲבָל גֶּדֶר זֶה ״וָחַי בָּהֶם״, פֵּרוּשׁ, לֹא לֶעָתִיד לְבַד, שֶׁאִם כֵּן הָיָה לוֹ לוֹמַר ״וְיִחְיֶה״, אֶלָּא מֵעֵת טָעֳמוֹ טַעַם הַמִּצְווֹת בְּעֵרֶךְ זֶה ״וָחַי בָּהֶם״. וּלְדֶרֶךְ זֶה יִתְבָּאֵר גַּם כֵּן מַה שֶׁאָמַר בְּפָרָשַׁת (דברים יא:יד) ״וְהָיָה אִם שָׁמֹעַ״ שֶׁאָמַר ״וְנָתַתִּי מְטַר אַרְצְכֶם״ וְגוֹ׳, פֵּרוּשׁ לְצַד שֶׁשָּׁם נֶאֱמַר ״לְאַהֲבָה אֶת ה׳״ וְגוֹ׳, לָזֶה הוֹדִיעַ כִּי מִצְוָה זוֹ יֵשׁ לָהּ שָׂכָר גַּם בָּעוֹלָם הַזֶּה, וְרָאוּי הוּא לֵיהָנוֹת בִּשְׁנֵי עוֹלָמוֹת. וַהֲגַם שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (קידושין לט:) שְׂכַר מִצְווֹת בְּהַאי עָלְמָא לֵיכָּא, זֶה יֶשְׁנוֹ בַּהֲטָבָה זוֹ, וְרָמַז עוֹלָם הָעֶלְיוֹן בְּמַה שֶׁאָמַר ״וְנָתַתִּי״ בְּתוֹסֶפֶת וָא״ו בִּתְחִלַּת יִעוּד הַשָּׂכָר, לוֹמַר אֵין זֶה אֶלָּא תּוֹסֶפֶת עַל הַנֶּעְלָם הַמֻּשְׂכָּל הַנִּצְחִי.

The Torah adds the words וחי בהם in our verse to tell us that when someone serves the Lord out of feelings of love, he will also partake of the good to be found in this life in addition to any reward he accumulates for use in the hereafter, in eternity. Perhaps this is why the Torah wrote the letter ו before the word חי, to tell us that the good experienced by such a person in this life is additional to i.e. ו, to the reward he stores up for himself in the hereafter. People addressed in verse 4 who serve G'd motivated by fear do not qualify for this assurance. According to what we have just explained the words ללכת בהם in verse 4 apply basically to the hereafter whereas they apply also in this life if the people concerned serve G'd because they love Him. We may explain Deut. 11,13 "It will be if you hearken diligently to My commandments…to love the Lord your G'd….and I will grant the rain of your land in its season, etc." in the same way we have just mentioned, that מצוה-performance based on love of G'd results in dividends in this life and that such people deserve reward in both worlds. This in spite of the fact that our sages in Kidushin 39 state that there is no reward in this life for מצוה-performance. The Talmud did not refer to people who receive a bonus in this life rather than the actual reward due them. The Torah (Deut. 11,14) also alludes to reward in the hereafter by commencing with the conjunctive letter ו, i.e. ונתתי. The meaning of that letter ו is that any blessing experienced in this life is only a bonus in addition to the reward itself which will be paid in the hereafter, the exact nature of which the Torah has not revealed.

אָכֵן לֶהֱיוֹת שֶׁקָּדַם לוֹמַר בַּפָּרָשָׁה הַקּוֹדֶמֶת וְהוֹדִיעַ כִּי עֵשָׂו אָחִיו יָרַשׁ אֶת הַר שֵׂעִיר מִכֹּחַ זְכוּת אָבִיו, חָל עַל הַכָּתוּב לְהוֹדִיעַ יְרֻשַּׁת יַעֲקֹב. וְאָמַר וַיֵּשֶׁב וְגוֹ׳, נִתְכַּוֵּן לְהוֹדִיעַ מִדַּת טוּבוֹ שֶׁלֹּא הִתְנַהֵג בָּאָרֶץ אֶלָּא בְּגֵרוּת, הֲגַם שֶׁרָאָה שֶׁעֵשָׂו יָרַשׁ יְרֻשָּׁתוֹ וְהָאָדוֹן דִּקְדֵּק לוֹמַר אֵלָיו שֶׁנָּתַן לוֹ בְּיִחוּד אֶת הָאָרֶץ, וּכְמוֹ שֶׁפֵּרַשְׁתִּי בַּפָּרָשָׁה הַקּוֹדֶמֶת (בראשית ל״ה:י״ב) בְּפָסוּק ״לְךָ אֶתְּנֶנָּה״, אַף עַל פִּי כֵן לֹא עָשָׂה בּוֹ רֹשֶׁם וְהָיָה מִתְגּוֹרֵר בְּגֵרוּת כְּמוֹ שֶׁהָיָה אָבִיו בְּאֶרֶץ כְּנָעַן פֵּרוּשׁ: שֶׁהָיָה מִתְנַהֵג בָּהּ כְּאֶרֶץ לֹא לוֹ אֶלָּא אֶרֶץ כְּנָעַן. אוֹ יֹאמַר, הֲגַם שֶׁהִיא אֶרֶץ כְּנַעַן הַנִּתֶּנֶת לוֹ מוֹרָשָׁה, אַף עַל פִּי כֵן הָיָה גֵּר בָּהּ עַד שֶׁנִּתְגַּלְגְּלוּ הַדְּבָרִים עַל יְדֵי תּוֹלְדוֹת יוֹסֵף, וְהוּא אָמְרוֹ אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף וְגוֹ׳, וְנִמְכַּר לְמִצְרַיִם וְיָרְדוּ אֲבוֹתֵינוּ מִצְרַיִם, וְהֶעֱלָה אוֹתָם הַמַּבְטִיחַ לְקַיֵּם הַבְטָחָתוֹ אֶל הָאָרֶץ וְיָרְשׁוּ נַחֲלָתָם.

However, since the Torah told us in the preceding paragraph that Jacob's brother Esau inherited the land of Se-ir thanks to the merit of his fathers, the Torah also had to tell us what Jacob's heritage was. The entire verse is an acknowledgment of Jacob's goodness. Although he had noted that his brother had inherited the land of Har Se-ir (see my commentary on 35,12), he, Jacob did not do so but was content to continue on the basis of his fathers who had merely considered themselves as sojourning on that land, i.e. he still viewed it as ארץ כנען. Another possibility is that it is called here the land of Canaan which had been given to Jacob by G'd as an inheritance although he personally conducted himself there as if he were only an alien until the trouble with Joseph happened. This is one of the meanings of: "These are the developments of Jacob, Joseph." It means that effectively, the history of the development of the Jews as a people began with the sale of Joseph, the subsequent descent into Egypt, how G'd redeemed them from there and kept His promise and how they eventually inherited the land of Caanan.

וַיְדַבֵּר וְגוֹ׳ אֶת כָּל הַדְּבָרִים וְגוֹ׳. טַעַם זִכְרוֹן שֵׁם אֱלֹהִים בִּנְתִינַת תּוֹרָה, לוֹמַר כִּי הַתּוֹרָה נִתְּנָה מִמִּדַּת הַדִּין וּמִמִּדַּת הָרַחֲמִים, מִדַּת הַדִּין וַיְדַבֵּר אֱלֹהִים, מִדַּת רַחֲמִים אָנֹכִי ה׳, עוֹד הוֹדִיעַ סוֹד אָמְרוֹ (מלכים א יח:לט) ״ה׳ הוּא הָאֱלֹהִים״, כִּי דִּבֵּר אֱלֹהִים אָנֹכִי ה׳, וְהוּא מַה שֶׁאָנוּ מְיַחֲדִים פַּעֲמַיִם בְּאַהֲבָה בְּפָסוּק ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״: עוֹד יִתְבָּאֵר הַכָּתוּב עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (תנחומא תולדות) שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עַל הַנִּבְרָאִים בַּחַיִּים חַיּוּתָם, מִשּׁוּם (איוב טו:טו) ״הֵן בִּקְדוֹשָׁיו לֹא יַאֲמִין״, וְלָזֶה לֹא יִחֵד שְׁמוֹ עַל אַבְרָהָם לוֹמַר עָלָיו ״אֱלֹהֶיךָ״ אֶלָּא אַחַר מוֹתוֹ. וְהוּא אָמְרוֹ וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה, פֵּרוּשׁ בְּתִגְבֹּרֶת הַדִּבּוּר כְּמוֹ שֶׁפֵּרֵשׁ דְּבָרִים שֶׁאֵין הָאֹזֶן יְכוֹלָה לִשְׁמֹעַ, וְהַטַּעַם הוּא לֵאמֹר לָהֶם ״אָנֹכִי ה׳ אֱלֹהֶיךָ״, פֵּרוּשׁ לְיַחֵד שְׁמוֹ עַל כָּל אֶחָד וְאֶחָד מֵהֶם לוֹמַר לוֹ ״אֱלֹהֶיךָ״, אֲשֶׁר עַל כֵּן הִשְׁמִיעָם אֶת קוֹלוֹ לְיַסְּרָם לְהַפְרִיד מֵהֶם הַזּוּהֲמָא, וּבָזֶה יִהְיוּ רְאוּיִים לוֹמַר לָהֶם כֵּן.

וידבר אלוקים את כל הדברים האלה, G'd spoke all these words, etc. The reason we find the attribute of Justice, i.e. אלוקים mentioned at this point is that G'd gave the Torah to the Jewish people in His capacity as the attribute of Justice as well as in His capacity as the attribute of Mercy. The words וירד אלוקים reflect the attribute of Justice, whereas the words אנכי השם reflect the attribute of Mercy. By saying אנכי ה׳ אלוקיך, G'd also revealed the mystical dimension of both attributes being part of the same essence, something we repeat twice daily when we recite the first line of קריאת שמע prayer. We have learned in Tanchuma Toldot that G'd does not associate His name with a person who is still alive because it would be unseemly if such a person were later to become a heretic We know this from Job 15,15 where G'd is described as not even placing His faith in the angels. This was the only reason G'd did not describe Himself as the G'd of Abraham while the latter was still alive. If G'd had not added the word לאמור in our verse it would have appeared as if He associated His name with all of the Jewish people the moment He said: "I am the Lord your G'd, etc." The reason G'd made the Israelites hear His amplified voice was in order to discipline them and to remove the residual pollutants they still suffered from as a result of Adam's sin. Once they were free of this זוהמא, this pollutant, the Israelites became fit to hear G'd's voice and G'd could justify associating His name with the people of Israel.

בַּחֹדֶשׁ הַשְּׁלִישִׁי וְגוֹ׳. הִנֵּה לְמַה שֶׁקָּדַם מֵעֹצֶם חִבָּתוֹ יִתְבָּרַךְ בְּיִשְׂרָאֵל וְגֹדֶל חֶשְׁקוֹ לָתֵת לָהֶם אֲרוּסָתָם זֹאת הַתּוֹרָה, תִּקְשֶׁה לָמָּה נִתְעַכֵּב ה׳ מִתֵּת הַתּוֹרָה עַד חֹדֶשׁ הַשְּׁלִישִׁי, כִּי מִן סִימָנֵי הָאַהֲבָה הִיא שֶׁלֹּא יִתְעַכֵּב חוֹשֵׁק מִבֹּא לַחֲשׁוּקָתוֹ. וְאִם לְצַד הַדֶּרֶךְ, הֲלֹא מָצִינוּ שֶׁאֲפִלּוּ לֶאֱלִיעֶזֶר עֶבֶד אַבְרָהָם קָפְצָה לוֹ הָאָרֶץ (סנהדרין צה,א) בְּלֶכְתּוֹ לָקַחַת אִשָּׁה לְיִצְחָק, וּמִכָּל שֶׁכֵּן וְקַל וָחֹמֶר לַחֲתֻנַּת נְשִׂיאַת רֹאשׁ כִּי תִּקְפֹּץ הָאָרֶץ וְגַם הַשָּׁמַיִם אִם יִצְטָרְכוּ לָהּ. אֲשֶׁר עַל כֵּן בָּא הַקָּדוֹשׁ בָּרוּךְ הוּא וְנָתַן אֲמַתְלָא לַדָּבָר, כִּי לֹא מִעוּט הַחֵשֶׁק הוּא הַסּוֹבֵב, אֶלָּא לְצַד הַכְשָׁרַת הֶחָתָן, כִּי לֹא הָיוּ יִשְׂרָאֵל רְאוּיִים לְצַד שֶׁהָיוּ בָּאָרֶץ הַטְּמֵאָה וְהָיוּ לְנִדָּה בֵּינֵיהֶם, וְהֻצְרְכוּ לִסְפֹּר סְפִירַת טָהֳרָתָם שֶׁבַע שַׁבָּתוֹת כְּדֶרֶךְ שִׁבְעָה נְקִיִּים אֲשֶׁר צִוָּה ה׳ לְזָבָה (זהר ח״ג צז:), וְהוּא אָמְרוֹ לְצֵאת בְּנֵי יִשְׂרָאֵל, פֵּרוּשׁ, לְסִבַּת יְצִיאָתָם מֵאֶרֶץ מִצְרַיִם הוּא הַסּוֹבֵב עַכָּבַת הַדָּבָר עַד הַחֹדֶשׁ הַשְּׁלִישִׁי. וְהָרְאָיָה, כִּי כְּשֶׁקָּרְבוּ יְמֵי הַכְשָׁרָתָם בּוֹ בַּיּוֹם נָסְעוּ בּוֹ בַּיּוֹם בָּאוּ, וְהוּא אָמְרוֹ בַּיּוֹם הַזֶּה, פֵּרוּשׁ, שֶׁנָּסְעוּ בּוֹ בַּיּוֹם בָּאוּ, וְכֵן הוּבָא בְּדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (שבת פז:) שֶׁבַּיּוֹם שֶׁנָּסְעוּ בּוֹ בָּאוּ. וְהִצַּצְתִּי בָּעִנְיָן וָאֶרְאֶה עֹצֶם חִשְׁקוֹ יִתְבָּרַךְ בְּיִשְׂרָאֵל שֶׁנִּכֶּרֶת מִתּוֹךְ מַעֲשָׂיו, בְּהָעִיר לָמָּה הִטְרִיחָם ה׳ בַּדֶּרֶךְ עַד הַחֹדֶשׁ הַשְּׁלִישִׁי. וְאִם לַסִּבָּה שֶׁכָּתַבְנוּ עֲדַיִן תִּקְשֶׁה שֶׁהָיָה לוֹ לִקְפֹּץ הָאָרֶץ וּלְהַגִּיעַ לְמִדְבַּר סִינַי בּוֹ בַּיּוֹם, וְשָׁם יִתְעַכְּבוּ עַד סְפֹר שִׁבְעָה שָׁבוּעוֹת וְיִהְיֶה זְמַן הַכּוֹשֶׁר כַּנִּזְכָּר. אָכֵן זֶה יַגִּיד עֹצֶם חֵשֶׁק נְתִינַת הַתּוֹרָה לְיִשְׂרָאֵל, כִּי לְגוֹדֶל חִשְׁקוֹ בָּרוּךְ הוּא בָּהֶם לֹא רָצָה לַהֲבִיאָם וּלְהִתְעַכֵּב זְמַן אָרוֹךְ בְּלֹא חֲתוּנָּה בְּבֵית חַתְנוּת, וְלָזֶה הָיָה מְמַעֵט הַיָּמִים בְּרִחוּק מָקוֹם. וְתִקַּח לְךָ שִׁעוּרָן שֶׁל דְּבָרִים מֵחָשׁוּק וַחֲשׁוּקָתוֹ, כִּי לֹא יִצְטַעֵר בְּעַכָּבָתוֹ מִבּוֹא אֵלֶיהָ כָּל זְמַן שֶׁלֹּא הִגִּיעוּ עֵת דּוֹדִים וַעֲדַיִן לֹא עָלְתָה כַּלָּה לְחֻפָּתָהּ, אֲשֶׁר לֹא כֵן בְּעֵת כַּלָּה בְּחֻפָּתָהּ לֹא יַעֲצוֹר כֹּחַ לְעַכֵּב בִּיאָתוֹ אֵלֶיהָ:

בחדש השלישי לצאת בני ישראל, In the third month after the Exodus of the children of Israel, etc. Considering G'd's love for Israel and His urgent desire to give them their fiancee (the Torah), it is difficult to understand why G'd waited until the third month after the Exodus. One of the signs of fondness for one's counterpart is that one does not allow obstacles to stand in the way of one's joining the beloved. We have instances in the Torah when G'd even accelerated the union of lover and beloved such as when Eliezer traversed the distance from the Holy Land (Hebron) to Aram Naharayim in a single day (G'd having telescoped the earth under his feet) only in order to bring about the union of Isaac and Rebeccah even more speedily than was possible without this miracle (compare Sanhedrin 95). In view of this, we could have expected G'd to at least do the same for the Israelites and ensure their arrival at Mount Sinai immediately after they had crossed the Sea of Reeds. G'd therefore felt called upon to explain that the fact that מתן תורה was delayed somewhat was not to be interpreted as a lack of ardour of the bride for the groom but was due to the groom not being properly prepared before that date. Having spent so many years in a country full of all kinds of abominations, the Israelites had absorbed much of the spiritual pollution prevailing in Egypt and they required 49 days during which they progressively cleansed themselves of these pollutants and readied themselves for their bride. According to the Zohar third volume page 97 the seven weeks that we count between Passover and Shavuot are to be viewed as seven times the 7 day purification rite that a זבה, a woman suffering from a vaginal discharge, has to undergo before she is ritually pure. When the Torah speaks of לצאת בני ישראל ממצרים, this is not to be understood as a date as much as a cause. Seeing the point of departure of the Israelites was Egypt (and not some other place), it required a certain number of days before the groom could ready himself spiritually for union with a bride such as the Torah. As soon as the Israelites were close to regaining their spiritual purity, i.e. on the first of the third month, they immediately arrived at their destination at Mount Sinai. The Torah describes arrival in the desert of Sinai and arrival opposite the Mountain as occurring practically simultaneously. We find confirmation of this in Shabbat 87 where the Talmud states: "on the day they travelled they arrived." Reviewing all these events I have asked myself that if our perception is correct, why did G'd not telescope the earth underneath the Israelites and bring them to Mount Sinai immediately? They could then have awaited the proper moment for מתן תורה at the end of seven weeks while encamped at Mount Sinai However, I have concluded that G'd demonstrated His love for the people by the manner in which He did things. Had He allowed the Israelites to encamp at Mount Sinai immediately and had then made them wait for seven weeks before giving them the Torah, this would not have reflected His love for the people. You do not make the lover wait an inordinate amount of time in the presence of his beloved. G'd therefore chose to reduce the number of days the Israelites were encamped at Mount Sinai prior to the revelation to a minimum. As long a a groom is not aware that the time for the wedding is at hand he does not consider the absence of his bride as painful. Once the time is at hand and the bride is missing he does get upset. The Israelites' sojourn in the desert prior to their arrival in the desert of Sinai has to be viewed in that vein.

וַיִּשָּׁאֲרוּ שְׁנֵי אֲנָשִׁים וְגוֹ׳. צָרִיךְ לָדַעַת: א׳ כַּוָּנַת מַאֲמַר ״וַיִּשָּׁאֲרוּ״ מִנַּיִן נִשְׁאֲרוּ. ב׳ לָמָּה הֻצְרַךְ לְהַזְכִּיר שְׁמָם. ג׳ אָמְרוֹ וַתָּנַח עֲלֵיהֶם וְגוֹ׳, מִמָּה נַפְשָׁךְ – אִם הֵם מֵהַשִּׁבְעִים הֲרֵי כְּבָר הִזְכִּירָם הַכָּתוּב בִּכְלַל הַשִּׁבְעִים, דִּכְתִיב ״וַיָּאצֶל וְגוֹ׳ וַיִּתֵּן עַל שִׁבְעִים״, כִּי מֵאָמְרוֹ ״וַתָּנַח״ מַשְׁמַע דָּבָר חָדָשׁ שֶׁלֹּא הֻזְכַּר עַד עַתָּה, וְאִם אֵינָם מֵהַשִּׁבְעִים הֲלֹא לֹא אָמַר ה׳ אֶל מֹשֶׁה אֶלָּא שִׁבְעִים. ד׳ אָמְרוֹ וְהֵמָּה בַּכְּתֻבִים אֵין יָדוּעַ הַכַּוָּנָה בָּזֶה. ה׳ אָמְרוֹ וְלֹא יָצְאוּ הֲלֹא מֵאָמְרוֹ ״וַיִּשָּׁאֲרוּ בַּמַּחֲנֶה״ מוּבָן הַדָּבָר שֶׁלֹּא יָצְאוּ. ו׳ אָמְרוֹ וַיִּתְנַבְּאוּ לְבַסּוֹף שֶׁהָיָה לוֹ לְהַסְמִיךְ הַנִּמְשָׁךְ לָהֶם בִּפְנֵי עַצְמוֹ וְהַנַּעֲשֶׂה מֵהֶם בִּפְנֵי עַצְמוֹ עַל זֶה הַדֶּרֶךְ: ״וַיִּשָּׁאֲרוּ שְׁנֵי אֲנָשִׁים וְגוֹ׳ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַתָּנַח עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ״, וְלָמָּה כָּתַב הַדְּבָרִים שֶׁלֹּא כַּסֵּדֶר הַנָּכוֹן? וְרַזַ״ל נֶחְלְקוּ (ספרי במדבר צה:) מִנַּיִן נִשְׁאֲרוּ. יֵשׁ אוֹמְרִים נִשְׁאֲרוּ מֵהַשִּׁבְעִים וּשְׁנַיִם שֶׁבֵּרַר מֹשֶׁה מִיִּשְׂרָאֵל, שִׁשָּׁה מִכָּל שֵׁבֶט בְּשָׁוֶה, וְהִגְרִיל לְהוֹצִיא הַשְּׁנַיִם הַיְּתֵרִים עַל הַשִּׁבְעִים שֶׁאָמַר לוֹ ה׳, וְהֵם הַשְּׁנַיִם שֶׁנִּשְׁאֲרוּ. וְרַבִּי שִׁמְעוֹן אָמַר כִּי מֵהַשִּׁבְעִים נִשְׁאֲרוּ שֶׁלֹּא רָצוּ לִכָּנֵס לְאֹהֶל מוֹעֵד לְצַד עֲנָוָה וְשִׁפְלוּת וְנִשְׁאֲרוּ בַּמַּחֲנֶה, עַד כָּאן. לִסְבָרַת הָאוֹמֵר מֵהַשִּׁבְעִים נִשְׁאֲרוּ יִתְבָּאֵר הַכָּתוּב עַל זֶה הַדֶּרֶךְ: ״וַיִּשָּׁאֲרוּ שְׁנֵי אֲנָשִׁים בַּמַּחֲנֶה״ לְצַד חָשְׁבָם עַצְמָן כְּשִׁירַיִים. שֵׁם הָאֶחָד וְגוֹ׳, פֵּרוּשׁ יְדוּעִים הָיוּ בְּמִדּוֹת יְשָׁרוֹת וּמוּחְזָקִים בְּעֵינֵי יִשְׂרָאֵל, שֶׁלְּסִבָּה זוֹ נִשְׁאֲרוּ בַּמַּחֲנֶה, שֶׁזּוּלַת זֶה יֵשׁ לָעָם לְרַנֵּן אַחֲרֵיהֶם שֶׁמָּאֲסוּ חָס וְשָׁלוֹם בְּנַחַת הָרוּחַ עֲלֵיהֶם וְנִמְצְאוּ מְחַלְּלִים הַשֵּׁם וְיִמְאָסֵם עֶלְיוֹן לְסִבָּה זוֹ. אֶלָּא לְצַד שֶׁשֵּׁם הָאֶחָד הַמְּיֻחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי לוֹ מֵידָד, לָזֶה לֹא דָנוּ בָּהֶם הַמַּעֲשֶׂה לְהָרַע, וּבָזֶה לֹא נִמְאֲסוּ. וַתָּנַח עֲלֵיהֶם הָרוּחַ עַצְמָהּ שֶׁנָּחָה עַל הַשִּׁבְעִים, לֹא מְנָעַתָּם הַהַרְחָקָה שֶׁהָיְתָה בֵּין אֹהֶל מוֹעֵד וּבֵין הַמַּחֲנֶה וְנָחָה גַּם עֲלֵיהֶם. וְדִקְדֵּק לוֹמַר וַתָּנַח, לוֹמַר שֶׁשָּׁם קָנְתָה מְקוֹמָהּ הָרוּחַ, כְּאָמְרָם שֶׁשְּׁאָר הַשִּׁבְעִים פָּסְקוּ וְאֵלּוּ לֹא פָּסְקוּ נְבוּאָה מֵהֶם. וְקֹדֶם שֶׁהִזְכִּיר הַנְּבוּאָה הִזְכִּיר דְּבָרִים שֶׁבָּהֶם יַצְדִּיקוּ הָעָם כִּי דִּבְרֵי נְבוּאָה בְּפִיהֶם אֱמֶת, וְאָמַר וְהֵמָּה בַּכְּתֻבִים פֵּרוּשׁ מֵאוֹתָם הַשִּׁבְעִים שֶׁנִּכְתְּבוּ. וּכְדֵי שֶׁלֹּא תַּחְשֹׁב שֶׁהַכְּתוּבִים הֵם שֶׁנִּכְתְּבוּ בְּפִתְקֵי הַגּוֹרָלוֹת, לָזֶה אָמַר ״וְלֹא יָצְאוּ הָאֹהֱלָה״, הָא לָמַדְתָּ שֶׁהָיוּ יְכוֹלִין לָצֵאת. וּבָזֶה נֶאֶמְנוּ דִּבְרֵיהֶם שֶׁהָיוּ נְבוּאָה, וְהוּא אָמְרוֹ וַיִּתְנַבְּאוּ. וְזוּלַת הַתְּנַאי הַנִּזְכָּר מִי יַחְזִיק דִּבְרֵיהֶם לְדִבְרֵי נְבִיאוּת. וּבָזֶה נִתְיַשְּׁבוּ כָּל הַדִּקְדּוּקִים.

וישארו שני אנשים במחנה, Two men remained within the camp, etc. Firstly, what is the meaning of "they remained?" Relative to whom and to what did they remain? Secondly, why did the Torah have to mention the names of these two men when none of the seventy elders have been named though they were selected and these men were not? Why does the Torah say that the spirit rested on them? If the men were part of the seventy elders selected, what did the Torah add that we did not know before? If they were not part of the seventy elders the Torah had spoken about, why would they be granted Holy Spirit seeing G'd told Moses to select only seventy men? Besides, what is the meaning of the words והמה בכתובים? Why did the Torah say ולא יצאו, they did not go out? If they have been reported as "remaining," they obviously had not "gone out to the Tabernacle?" Why did the Torah write at the end of the verse: "they prophesied inside the camp?" The Torah should have written the verse in the following order: "Two men who were amongst those whose names had been suggested as prospective elders did not go out to the Tabernacle; the spirit came to rest on them and they prophesied." Why did the Torah see fit to completely jumble this verse? Our sages in the Sifri were of two minds as to who these men were who were "left behind." Some say they were left behind out of the total of 72 (12 times 6 from each tribe) whom Moses had invited (in writing) to take part in the draw for the selection of a total of 70 elders. Moses prepared 72 slips of paper (invitations); afterwards he drew lots 70 of which had the name "elder" inscribed on them. The other two slips of paper were blank. Our verse speaks about the two men who had drawn blanks and thus had not been appointed as elders. Rabbi Shimon, on the other hand, claims two of the seventy men selected were so humble that they did not want to enter the Tabernacle and preferred to stay behind in the general camp of the Israelites. If we accept the latter explanation we must explain the verse as follows: "Two men remained behind in the camp as they considered themselves superfluous. The Torah gives their names to tell us that these people were renowned for their modesty. Had they not been renowned for their modesty the people would have upraided them for refusing Moses' invitation to high office which included G'd granting them Holy Spirit. Their refusal would have been a public desecration of the name of G'd. However, their very names protected them against their conduct being interpreted negatively. As a result they were granted Holy Spirit even though they had remained in the general camp as confirmation that their motives in remaining within the camp had been above-board. The Torah chose the expession ותנח to indicate that whereas the other seventy elders experienced only a brief elevation to prophetic insights, these two men retained the spirit of prophecy granted to them. Before mentioning the substance of their prophetic insights, the Torah mentions matters which caused the people to judge these men's behaviour in a favourable light, i.e. that their prophecy proved true. In order that we should not think that the words והמה בכתובים refer to the slips of paper making up the lottery, the Torah says that לא יצאו האוהלה, they did not leave their abode to go to the Tabernacle, i.e. although they had been entitled to do so. When they were nonetheless able to prophesy all of a sudden, this convinced their peers that they had been found worthy and had not insulted G'd by declining Moses' invitation.

וְאוּלַי שֶׁיִּתְבָּאֵר עַל דֶּרֶךְ מַה שֶׁדָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה בְּסַנְהֶדְרִין (סנהדרין קח.) בְּפָסוּק ״וְנֹחַ מָצָא חֵן בְּעֵינֵי ה׳״ (בראשית ו:ח) וְזֶה לְשׁוֹנָם: ״וְנֹחַ״ אֲפִלּוּ נֹחַ שֶׁנִּשְׁתַּיֵּר מֵהֶם לֹא הָיָה כְּדַאי, אֶלָּא שֶׁמָּצָא חֵן, עַד כָּאן. כְּמוֹ כֵן נִתְכַּוֵּן בְּמַאֲמַר וְאַתֶּם, פֵּרוּשׁ, וְגַם אַתֶּם הֱיִיתֶם רְאוּיִים לְהַשְׁמִיד, אֶלָּא לְצַד הֱיוֹתְכֶם דְּבוּקִים, פֵּרוּשׁ, נִתְקָרַבְתֶּם בִּתְשׁוּבָה וְנִדְבַּקְתֶּם בַּה׳, בָּזֶה אַתֶּם חַיִּים. הַדְּבֵקִים בַּה׳ אֱלֹהֵיכֶם. יִתְבָּאֵר עַל פִּי מַה שֶׁכָּתַב רַמְבָּ״ם בְּפֶרֶק ו׳ מֵהִלְכוֹת יְסוֹדֵי הַתּוֹרָה וְזֶה לְשׁוֹנוֹ: וְשִׁבְעָה שֵׁמוֹת הֵם: הֲוָיָ״ה וְכוּ׳, כָּל הַמּוֹחֵק אֲפִלּוּ אוֹת אַחַת מִשִּׁבְעָה שֵׁמוֹת אֵלּוּ לוֹקֶה. כָּל הַנִּטְפָּל לַה׳ מִלְּפָנָיו מֻתָּר לְמָחְקוֹ וְכוּ׳, מִלְּאַחֲרָיו כְּגוֹן ך׳ שֶׁל אֱלֹהֶיךָ, כֶ״ם שֶׁל אֱלֹהֵיכֶם אֵינָם נִמְחָקִים, וַהֲרֵי הֵם כִּשְׁאָר אוֹתִיּוֹת שֶׁל שֵׁם שֶׁהַשֵּׁם מְקַדְּשָׁם, עַד כָּאן. וְהוּא מַה שֶׁנִּתְכַּוֵּן לוֹמַר לָהֶם בְּמַאֲמַר הַדְּבֵקִים בַּה׳, פֵּרוּשׁ, וּלְפִי שֶׁשֵּׁם זֶה הַמְּיֻחָד שֵׁם הֲוָיָ״ה אֵין אוֹת נִדְבֶּקֶת וְנִסְמֶכֶת לוֹ מִלְּאַחֲרָיו אֶלָּא מִלְּפָנָיו, כְּגוֹן לַה׳, בַּה׳, כַּה׳, וְאוֹתִיּוֹת אֵלּוּ אֵין בָּהֶם קְדֻשָּׁה וּמֻתָּר לְמָחְקָם, וְאִם כֵּן תִּהְיֶה דְּבֵקוּת יִשְׂרָאֵל בַּה׳ בְּדֶרֶךְ זֶה שֶׁאֵין הַשֵּׁם מְקַדְּשָׁם, לָזֶה גָּמַר אוֹמֶר אֱלֹהֵיכֶם, פֵּרוּשׁ, דְּבֵקוּת זֶה שֶׁאַתֶּם דְּבֵקִים בַּה׳ אֵינָהּ כִּדְבֵקוּת הָאוֹתִיּוֹת שֶׁמִּלְּפָנָיו, אֶלָּא כָּאוֹתִיּוֹת שֶׁמִּלְּאַחֲרָיו, שֶׁהֵם כֶ״ם שֶׁל אֱלֹהֵיכֶם, שֶׁהֵם קְדוֹשִׁים כִּשְׁאָר הָאוֹתִיּוֹת שֶׁל הַשֵּׁם. עוֹד נִתְכַּוֵּן בְּמַאֲמַר הַדְּבֵקִים בַּה׳ אֱלֹהֵיכֶם עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (זוהר ח״ג רלח.) כִּי הָעוֹשֶׂה מִצְוָה שׁוֹרֶה שֵׁם הֲוָיָ״ה עַל הָאֵבָר שֶׁבּוֹ עוֹשֶׂה הַמִּצְוָה, וְאָמְרוּ כִּי מִצְווֹת עֲשֵׂה הֵם רְמוּזִים בְּשֵׁם הֲוָיָ״ה וּמִצְווֹת לֹא תַעֲשֶׂה רְמוּזִים בְּשֵׁם אֱלֹהִים, וְהוּא אָמְרוֹ כָּאן וְאַתֶּם הַדְּבֵקִים עַל יְדֵי קִיּוּם מִצְווֹת עֲשֵׂה וְלֹא תַעֲשֶׂה בִּשְׁנֵי שֵׁמוֹת אֵלּוּ, שֵׁם הֲוָיָ״ה וֶאֱלֹהִים, כְּאָמְרוֹ ״בַּה׳ אֱלֹהֵיכֶם״.

Perhaps we can understand the verse by keeping in mind the Talmud's explanation (Sanhedrin 108) on Genesis 6,8 that "Noach found favour in the eyes of G'd." The Talmud says that even Noach was not really worthy of being saved but he managed to find favour in the eyes of G'd. When Moses prefaced his remarks with the word ואתם, "and you," he may have meant that even you the survivors deserved death; however, due to the fact that you demonstrated your cleaving to G'd at a certain time you are alive as of this day. The meaning of דבקות then is that the Israelites did תשובה before they too perished, and this is what saved them. הדבקים בה׳ אלוקיכם, "who have cleaved to the Lord your G'd." The choice of these two names of G'd used by Moses may be understood in light of what Maimonides wrote in chapter six of his treatise Yessodey Hatorah. He writes that there are seven sacred names of G'd and whoever destroys any of these seven names is guilty of the penalty of 39 lashes. Any letter which is a prefix to the name of G'd may be erased whereas any letter or letters which form a suffix to the name of G'd are treated as if they were an integral part of the name of G'd. Examples for the latter are the letter ך or כם at the end of such names as אלוקיך, or אלוקיכם. These letters have become sanctified by the name of G'd which precedes them and to which they have been attached. Thus far Maimonides on the subject. Moses may have wanted to teach us the lesson that the manner of our attachment to G'd should not be like a letter which forms a prefix of the sacred name of G'd and which therefore may be detached; rather, our attachment to G'd should be like the letters in the suffix of His sacred name which are not subject to erasure or detachment from the holy name itself. Moses illustrates the two varieties of prefixes and suffixes by using first the word ב־שם as the example for the detachable prefix, and אלוקי־כם as the example for the integral suffix which may not be destroyed or detached from the sacred name itself. Another meaning of the sequence of the words הדבקים בה׳ אלוקיכם may be understood in light of the Zohar volume 3 page 238 that when someone performs one of G'd's commandments the Ineffable Name comes to rest on the organ with which the מצוה has been fulfilled. The kabbalists claim that the positive commandments are all alluded to in that name. The negative commandments, on the other hand, are alluded to in the name אלוקים. Moses' use of both these names when describing that the Israelites had cleaved to G'd indicated that he alluded to the fact that they had performed both the positive and the negative commandments.

וַיַּרְא אֱלֹהִים וְגוֹ׳. פֵּרוּשׁ: בְּאֶמְצָעוּת בְּרִיאַת הָאָדָם נִרְאָה מַעֲשֵׂהוּ בִּכְלָלוּתוֹ כִּי טוֹב הוּא, כִּי אִם אֵין אָדָם מַה תּוֹעֶלֶת בְּכָל הַתִּקּוּן וּבְכָל הַבְּרִיאָה וְצִמְחֵי הָאֲדָמָה, כִּי אֵין הַבְחָנַת טוֹבָה נִכֶּרֶת אֶלָּא בְּאֶמְצָעוּת הָאָדָם, כִּי אֵלָיו יֻכַּר וְיֻבְחַן הַטּוֹב וְיוֹדֶה לַמֵּטִיב. וְאָמְרוֹ תֵּבַת וְהִנֵּה מַה שֶׁלֹּא דִּקְדֵּק לוֹמַר בַּיָּמִים שֶׁאָמַר בָּהֶם ״כִּי טוֹב״, לֶהֱיוֹת כִּי הָאָדָם מָצִינוּ לוֹ שֶׁקִּלְקֵל מַעֲשָׂיו וְעָשָׂה מַעֲשֵׂה הָרַע, לָזֶה דִּקְדֵּק לוֹמַר וְהִנֵּה כִּי מַה שֶׁהָיָה אָז לְצַד מַעֲשֵׂה ה׳ טוֹב הָיָה מְאֹד, וְאַחַר כָּךְ הוּא הָאָדָם בִּקֵּשׁ חִשְּׁבוֹנוֹת רַבּוֹת לְצַד הֱיוֹת הַבְּחִירָה בְּיָדוֹ לְהָרַע אוֹ לְהֵיטִיב, וְשָׁלַל הַטּוֹב וְהִוָּה בְּמַעֲשָׂיו בְּחִינַת הָרַע, אֲבָל לְצַד מַעֲשֵׂה ה׳ לֹא בָּרָא אֶלָּא לְצַד הַטּוֹב. עוֹד יִרְמֹז כָּאן טַעַם הַבְּרִיאָה, לְמָה שֶׁיָּדַעְנוּ כִּי עִקַּר הַכֹּל הוּא הָאָדָם וּבִשְׁבִילוֹ וְאֵלָיו בָּרָא ה׳ כָּל בְּרוּאָיו, וּמֵעַתָּה תָּבֹא הַשְּׁאֵלָה לָאָדָם לָמָּה, לָזֶה אָמַר וְהִנֵּה טוֹב מְאֹד פֵּרוּשׁ שֶׁהֲגַם שֶׁבְּחִינַת נִשְׁמַת הָאָדָם הוּא מִבְּחִינַת הַטּוֹב, עִם כָּל זֶה בְּרָאוֹ ה׳ לַעֲלוֹת בְּמַעֲלוֹת הַטּוֹב יוֹתֵר מִמָּה שֶׁהוּא, וְהוּא אָמְרוֹ מְאֹד עַל יְדֵי מַעֲשֵׂה הָאָדָם מִתְעַלֵּית נִשְׁמָתוֹ מִמַּדְרֵגָה לְמַדְרֵגָה, אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹּאת.

And God saw, etc.: The explanation is that through the creation of man, it could be seen that His entire creation was good; since if there is no man, what is the purpose of all the refinement and of all the creation and the plants of the ground; because the distinction of good is not recognized without the medium of man, as it is to him that good is recognized and distinguished, and he will thank the Bestower of good. And behold: That which it was not exact to state [this] on the [other] days, about which it stated, "it was good," is because [now] we find man that corrupted his actions and performed bad actions; for this reason it [now] was exact to state, "and behold," since what [existed] then, from the angle of the creations of God was very good; and afterwards, it was man that sought many calculations - from the angle of his having the choice in his hand to do evil or to do good - and negated the good and brought out with his actions the aspect of evil; but from the angle of God's creation, He only created that which was good. Also hinted to here is the reason for the creation - according to that which we know that the essence of everything is man, and that because of him and for him did God create all of His creations; and from there comes the question, "why man?" And for this [reason], it stated "and behold, it was very good," the explanation [of which] is that even if the aspect of man's soul is from the aspect of good, nonetheless, God created him to rise up in levels of good more than he [already] is, and that is what [it means when] it states, "very:" through the actions of man, his soul becomes elevated from one level to another. 'Happy is the human that does this.'

יָכוֹל אֵלּוּ הַמִּצְווֹת? כְּשֶׁהוּא אוֹמֵר ״וְאֶת מִצְוֹתַי״ וְגוֹ׳ הֲרֵי הַמִּצְווֹת אֲמוּרוֹת, מָה אֲנִי מְקַיֵּם ״אִם בְּחֻקֹּתַי״? לִהְיוֹת עֲמֵלִים בַּתּוֹרָה, עַד כָּאן. וְטַעַם שֶׁקָּרָא הַכָּתוּב עֲמַל הַתּוֹרָה חֻקָּה, לְצַד שֶׁיֵּשׁ בָּהּ מִצְוָה אֲפִלּוּ לִלְמֹד דְּבָרִים שֶׁלְּמָדָם פַּעֲמַיִם וְשָׁלֹשׁ וְהֵם נְטוּעִים אֶצְלוֹ, כִּי חָפֵץ ה׳ בְּעֵסֶק הַתּוֹרָה חֻקָּה חָקַק. וְתִמְצָא שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (קהלת רבה ג) כִּי לְטַעַם שֶׁיִּלְמֹד הָאָדָם תּוֹרָה בְּחֵשֶׁק תָּמִיד, גָּזְרָה חָכְמָתוֹ יִתְבָּרַךְ שֶׁיִּהְיֶה הָאָדָם לוֹמֵד וְשׁוֹכֵחַ.