The Or HaChaim's interpretations of biblical passages relating to redemption, messianic prophecy, and Israel's future restoration. These sources examine how scriptural blessings and covenants point toward the final redemption and the establishment of Israel's perfected spiritual and political order.
מֶלֶךְ הַמָּשִׁיחַ, וּדְבָרָיו עִקָּר
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What the sources say
The most direct treatment appears in Or HaChaim on Bamidbar 24:17, where Bilaam's entire prophecy is read as referring to the Messiah, and the timing of his arrival is explained through the Gemara in Sanhedrin 98 on the verse בְּעִתָּהּ אֲחִישֶׁנָּה — if Israel merits it, God will hasten the redemption, and if not, it will come only at its appointed time, with the Or HaChaim noting that this passage was written at the beginning of the sixth century of the sixth millennium as a sign of its urgency.
Continuing on Or HaChaim on Bamidbar 24:19, he sides with Rashi over Ibn Ezra, ruling that the verse וְיֵרְדְּ מִיַּעֲקֹב refers to the King Messiah rather than to Yoav, and explains that the downfall of Edom is always equated with ushering in the messianic age.
The lineage of the Messiah is grounded in Or HaChaim on Bereishit 49:9, which reads Yaakov's blessing to Yehudah as establishing an enduring dynasty, with the sceptre never departing from Yehudah — a foundation Israel still awaits daily to be resumed by a descendant of Yehudah, the Messiah.
The precondition of merit likewise appears in Or HaChaim on Vayikra 26:42, where confession alone reduces the severity of affliction but cannot restore Israel to their former standing — for that, the merit of the patriarchs must be invoked, making exile among the nations the very catalyst that causes God to remember that merit and bring redemption.
Or HaChaim on Deuteronomy 30:3
The verse about Israel returning to heed God’s voice is treated as part of the process of national repentance and redemption. The Or HaChaim frames this as connected to the future geulah.
פֵּרוּשׁ, חֶלְקֵי הַקְּדֻשָּׁה שֶׁנִּשְׁבּוּ מִצַּד מַעֲשֶׂיךָ הָרָעִים שֶׁקָּדְמוּ, יְשִׁיבֵם ה׳ מֵהַשַּׁבַּאי, זֶה כְּנֶגֶד גְּאֻלַּת שִׁבְיַת הַנֶּעְלָם, וּכְנֶגֶד שִׁבְיַת הַנִּגְלֶה אָמַר ״וְשָׁב״ וְגוֹ׳:
Or HaChaim on Exodus 19:6
He dwells on Israel’s vocation as a kingdom of priests and a holy nation, a status that is fully realized through the redemption process. The verse is read as describing the elevated condition of Israel in its perfected future.
אוֹ יִרְצֶה לוֹמַר לָהֶם כִּי מֵעַתָּה יִהְיוּ הֵם בִּבְחִינַת פָּמַלְיָא שֶׁל מַעְלָה, כִּי לְמַעְלָה יֵשׁ לְהָאָדוֹן מְשָׁרְתָיו וּמְשַׁמְּשִׁים לְפָנָיו בַּמָּרוֹם וְלָהֶם יִקָּרֵא כֹּהֲנִים, גַּם יֵשׁ לְפָנָיו צָבָא רָב הַנִּקְרָא קָדוֹשׁ דִּכְתִיב (דניאל ח:יג) ״אֶחָד קָדוֹשׁ״, וְאָמַר ה׳ כִּי אוֹתָם יַעֲשֶׂה ה׳ בִּמְקוֹם כֹּהֲנִים וּקְדוֹשִׁים הָעֶלְיוֹנִים, וְכֵן הָיָה שֶׁצִּוָּה לַעֲשׂוֹת לוֹ בַּיִת לִשְׁכּוֹן בְּתוֹכֵנוּ וּבָחַר מִמֶּנּוּ כֹּהֲנִים וְצִוָּה לָנוּ (ויקרא יא:מד) ״וִהְיִיתֶם קְדוֹשִׁים״. וּכְפִי זֶה אָמְרוֹ וְאַתֶּם חוֹזֵר הַדָּבָר לִכְלָלוּת יִשְׂרָאֵל, וְהֻצְרַךְ לוֹמַר תֵּבַת וְאַתֶּם, לְבַל יַחְשְׁבוּ כִּי דְּבָרָיו לָהֶם עַל הֶעָתִיד לָבֹא בַּעֲלוֹת הַנֶּפֶשׁ אַחַר הַפְּרֵדָה מֵהַגּוּף יַשִּׂיג הָרוּחָנִיּוּת מַעֲלוֹת הַסְּדוּרוֹת, אֲבָל בַּחַיִּים חַיּוּתוֹ תַּרְחִיק הַדַּעַת הַשָּׂגָה זוֹ, לָזֶה אָמַר וְאַתֶּם פֵּרוּשׁ, אַתֶּם בְּעַצְמְכֶם בַּעֲלֵי גְּוִיָּה תַּשִּׂיגוּ מַעֲלָה זוֹ. וּמָצִינוּ שֶׁהַצַּדִּיקִים הִשִּׂיגוּ מַעֲלָה זוֹ שֶׁנִּקְרָאִים מַלְאָכִים וּקְדוֹשִׁים, כִּי בְּאֶמְצָעוּת הַתּוֹרָה תִּגְדַּל וְתַעֲלֶה מַעֲלַת הָאָדָם עַד אֵין קֵץ לְמַעְלָה מֵהַמַּלְאָכִים (סנהדרין צג,א), וְזֶה לְךָ הָאוֹת כִּי ה׳ בָּחַר לְיוֹתֵר מַעֲלָה לִקְדֻשַּׁת מְקוֹם כְּבוֹדוֹ עִם יִשְׂרָאֵל, הָא לָמַדְתָּ כִּי הֵם לְמַעְלָה מֵהֶם כִּי מַעֲלִין בַּקֹּדֶשׁ וְכוּ׳. עוֹד יִרְמֹז לְפִי מַה שֶׁפֵּרַשְׁתִּי בְּפָסוּק ״וִהְיִיתֶם לִי סְגֻלָּה״, שֶׁיִּרְמֹז לְבֵרוּרֵי נִיצוֹצוֹת הַקְּדֻשָּׁה. אָמְרוֹ וְאַתֶּם וְגוֹ׳, לְהַגְדִּיל מַעֲלַת הַמְּבָרֵר מֵהַמִּתְבָּרֵר, כִּי הַמְּבָרֵר יִהְיֶה מַמְלֶכֶת שֶׁל כֹּהֲנִים וְשֶׁל גּוֹי קָדוֹשׁ, שֶׁהֵם שְׁתֵּי הַדְרָגוֹת הַקְּדֻשָּׁה הַמִּתְבָּרְרִים כַּנִּזְכָּר. וְחִלְּקָם לִשְׁנֵי חֲלָקִים, כִּי יֵשׁ בַּנִּבְרָרִים הַדְרָגוֹת עֶלְיוֹנִים וְהַדְרָגוֹת קְטַנִּים כְּפִי בְּחִינַת הַקְּדֻשָּׁה, וְהַכַּוָּנָה בָּזֶה כִּי בְּחִינַת מַלְכוּת יֵשׁ לָהֶם עַל הַמִּתְבָּרְרִים. וְצֵא וּלְמַד מִמֹּשֶׁה, כִּי לְצַד שֶׁהוֹצִיא יִשְׂרָאֵל מִמִּצְרַיִם קָנָה מַלְכוּת עֲלֵיהֶם.
Another way of explaining this word is that it introduces a new reality; from this moment on Israel would be included in G'd's celestial retinue. In the celestial regions G'd has many servants who are all known as כהנים, priests. He also has a host which is described as קדוש, holy, as we know from Daniel 8,13. G'd is telling the Israelites that as of now He is substituting the Jewish people for these celestial servants known as ממלכת כהנים וגוי קדוש. We find proof of this when G'd instructs the Jewish people to build a terrestrial Sanctuary for Him in their midst. We find that G'd repeated this concept when He said to the Jewish people in Leviticus 11,44: "you will become holy." The word ואתם was designed to convince the Israelites that G'd did not speak about something which would occur at some time in the future when soul and body would be separated after death, but it would occur right now, i.e. ואתם, "to you" who are still body and soul combined. We have found that the righteous amongst Israel actually achieved this level, that they are called both "angels, and holy." Sanhedrin 93 teaches that man's ability to rise to lofty spiritual levels by means of the Torah is such that he can attain levels even superior to that of the celestial angels. There is another aspect to the meaning of being a kingdom of priests and a holy nation. We have explained in connection with the meaning of סגולה that there are sparks of holiness scattered throughout the globe and that it is the task of the Jewish people to attract these sparks and fuse them into a solid body of holiness. The Jewish people themselves have also been described as עם סגולה. The Torah wanted to be sure that we understand that the סגולה represented by the Jewish people, the "collectors of holy sparks" is greater than the סגולה of the sparks, i.e. the items to be collected. The Torah does this by conferring on the Jewish people the additional title "kingdom of priests and holy nation." Priesthood and Holiness are different degrees of sanctity; this is why the Torah refers to both these phenomena separately. The people who "collect" the sparks of sanctity which are scattered all over the earth qualify for the title "kingdom" just as Moses qualified for the title "king" as a result of his leading the people out of Egypt.
Or HaChaim on Numbers 24:17
He interprets Balaam’s oracle about a star coming forth from Jacob as a direct messianic prophecy. The verse is one of his clearest statements about the future redeemer and Israel’s triumph.
אֶרְאֶנּוּ וְלֹא עַתָּה וְגוֹ׳. כָּפַל הַדְּבָרִים בְּמִלּוֹת שׁוֹנוֹת, גַּם כָּפַל לוֹמַר דָּרַךְ כּוֹכָב וְגוֹ׳ וְקָם שֵׁבֶט וְגוֹ׳, גַּם כָּפַל לוֹמַר וּמָחַץ וְגוֹ׳ וְקַרְקַר וְגוֹ׳. כָּל הַנְּבוּאָה בְּמֶלֶךְ הַמָּשִׁיחַ נֶאֶמְרָה, וְיִתְבָּאֵר עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (סנהדרין צח.) שֶׁאָמְרוּ בְּפָסוּק ״בְּעִתָּהּ אֲחִישֶׁנָּה״ – זָכוּ אֲחִישֶׁנָּה, לֹא זָכוּ בְּעִתָּהּ, וְהוּא רָחוֹק מֻפְלָג, וְזֶה לְךָ הָאוֹת הֵן אָנוּ בִּתְחִלַּת מֵאָה הַשִּׁשִּׁית לָאֶלֶף הַשִּׁשִּׁי, וּכְנֶגֶד שְׁנֵי קִצִּים אֵלּוּ דִּבֵּר הַכָּתוּב. כְּנֶגֶד אִם זָכוּ אָמַר אֶרְאֶנּוּ, פֵּרוּשׁ לְדָבָר שֶׁאֲנִי עָתִיד לוֹמַר אֲבָל אֵינוֹ עַתָּה בַּזְּמַן הַזֶּה אֶלָּא בִּזְמַן אַחֵר, וְיָכוֹל לִהְיוֹת שֶׁאֵינוֹ רָחוֹק כָּל כָּךְ, שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (דברים רבה ב,כג) אִם הָיוּ יִשְׂרָאֵל חוֹזְרִים בִּתְשׁוּבָה כַּמִּצְטָרֵךְ הָיוּ נִגְאָלִים מִיָּד אֲפִלּוּ לֹא יַעֲבֹר עֲלֵיהֶם אֶלָּא יוֹם אֶחָד בַּגָּלוּת, דִּכְתִיב ״יַעַנְךָ ה׳ בְּיוֹם צָרָה״. וּכְנֶגֶד קֵץ ״בְּעִתָּהּ״ אָמַר אֲשׁוּרֶנּוּ כְּמוֹ שֶׁצּוֹפֶה מֵרָחוֹק, וְהוּא אָמְרוֹ וְלֹא קָרוֹב כִּי הַקֵּץ שֶׁל בְּעִתָּהּ אָרוֹךְ עַד לִמְאֹד בַּעֲווֹנוֹת. וְאָמְרוֹ דָּרַךְ וְגוֹ׳ פֵּרוּשׁ, זֹאת הִיא הַנְּבוּאָה שֶׁאָמַר עָלֶיהָ ״אֶרְאֶנּוּ״ וְגוֹ׳. וְכֶפֶל הָעִנְיָן וְשִׁנּוּי הַלָּשׁוֹן, יִתְבָּאֵר עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (סנהדרין צח.) שֶׁאָמְרוּ שֶׁאִם תִּהְיֶה הַגְּאֻלָּה בְּאֶמְצָעוּת זְכוּת יִשְׂרָאֵל יִהְיֶה הַדָּבָר מֻפְלָא בְּמַעֲלָה וְיִתְגַּלֶּה הַגּוֹאֵל יִשְׂרָאֵל מִן הַשָּׁמַיִם בְּמוֹפֵת וְאוֹת, כָּאָמוּר בְּסֵפֶר הַזֹּהַר (ח״א קיט. וח״ג ריב:), מַה שֶׁאֵין כֵּן כְּשֶׁתִּהְיֶה הַגְּאֻלָּה מִצַּד הַקֵּץ וְאֵין יִשְׂרָאֵל רְאוּיִים לָהּ תִּהְיֶה בְּאֹפֶן אַחֵר, וְעָלֶיהָ נֶאֱמַר (זכריה ט:ט) שֶׁהַגּוֹאֵל יָבֹא ״עָנִי וְרוֹכֵב עַל חֲמוֹר״. וְהוּא מַה שֶׁאָמַר כָּאן כְּנֶגֶד גְּאֻלַּת ״אֲחִישֶׁנָּה״, שֶׁהִיא בְּאֶמְצָעוּת זְכוּת יִשְׂרָאֵל, שֶׁרָמַז בְּמַאֲמַר ״אֶרְאֶנּוּ וְלֹא עַתָּה״, אָמַר דָּרַךְ כּוֹכָב, שֶׁיִּזְרַח הַגּוֹאֵל מִן הַשָּׁמַיִם, גַּם רָמַז לַכּוֹכָב הַיּוֹצֵא בְּאֶמְצַע הַשָּׁמַיִם לְנֵס מֻפְלָא, כָּאָמוּר בְּסֵפֶר הַזֹּהַר (שם). וּכְנֶגֶד גְּאֻלַּת ״בְּעִתָּהּ״ שֶׁרָמַז בְּמַאֲמַר ״אֲשׁוּרֶנּוּ וְלֹא קָרוֹב״, אָמַר וְקָם שֵׁבֶט מִיִּשְׂרָאֵל, פֵּרוּשׁ שֶׁיָּקוּם שֵׁבֶט אֶחָד מִיִּשְׂרָאֵל כְּדֶרֶךְ הַקָּמִים בָּעוֹלָם דֶּרֶךְ טֶבַע, עַל דֶּרֶךְ אָמְרוֹ (דניאל ד:יד) ״וּשְׁפַל אֲנָשִׁים יְקִים עֲלַהּ״, שֶׁיָּבֹא עָנִי וְרוֹכֵב עַל חֲמוֹר וְיָקוּם וְיִמְלֹךְ וְיַעֲשֶׂה מַה שֶׁנֶּאֱמַר בְּסָמוּךְ.
אראנו ולא עתה, "I can see it, but it will not occur now, etc." Bileam again repeats the same message using different words each time. He also repeats the message about the Messiah but describes him differently each time, i.e. "star" and "sceptre." Bileam also varies the expressions with which he describes the exploits of this Messiah, i.e. מחץ, "smites," and קרקר, "destroys." The entire prophecy concerns the Messiah and is best understood in light of Sanhedrin 98 where the Talmud discusses the meaning of the apparently contradictory prophecy בעתה אחישנה, "at its appointed time I will hasten it" (Isaiah 60,22). The Talmud explains that the timing of the arrival of the Messiah depends on the conduct of the Jewish people. If they merit it, G'd will accelerate His timetable; if not, the Messiah will arrive at the time appointed for this event originally, a time far into the future. The fact that we are already into the sixth millenium shows you that up until now G'd did not accelerate His timetable. Bileam speaks of two possible messianic scenarios. When Bileam speaks of אראנו, "I can see it," he refers to the scenario of אחישנה, "I will hasten it." While it does not occur now, it may occur relatively soon. After all, our sages said in Devarim Rabbah 2,23 that if the Israelites were to become truly penitent they will be redeemed immediately even if they had spent only a single day in exile. They base this on the verse: "G'd will answer you on the DAY you are in trouble" (Psalms 20,2). Concerning the possibility that the redemption will only occur at the predetermined time, Bileam said אשורנו ולא קרוב, "I behold it though it is not soon." He commences the substance of his prophecy with the words דרך כוכב, "a star will step forth." The fact that Bileam repeats both the description of the substance of the prophecy and the message itself in different words can also be understood by Sanhedrin 98. The sages draw a picture of the process of redemption due to Israel's merits as being quite different from what it would be like if it had to occur only in order to honour G'd's timetable. In the former event the whole process would be orchestrated by Heaven, one miracle would follow another. The Zohar volume 1 page 119 as well as volume 3 page 212 describes these miracles in detail. If the redemption occurs only as a result of G'd's timetable decreeing that it cannot be delayed any further, it will be quite different, such as the prophet Zachariah 9,9 describes in a vision of the redeemer as being a poor man, riding on the lowly donkey. When Bileam spoke of the arrival of the Messiah as a result of Israel's merits, he described his arrival as similar to that of a star, i.e. a celestial figure making a prominent appearance in the sky. When Bileam spoke of "there arises a sceptre in Jacob," he referred to the other alternative, i.e. the Messiah arriving at the end of time. The redemption will then appear as almost a natural event, devoid of the kind of miracles G'd performed when the Israelites came out of Egypt. Daniel had a similar vision (Daniel 4,14) "and the lowliest of men He will raise up over it." A poor man riding on a donkey will be elevated to become the Messiah.
Or HaChaim on Numbers 24:19
The prophecy of Jacob’s dominion is explained as pointing to the final defeat of Israel’s enemies in the messianic future. The passage extends the Balaam oracle into a vision of end-time sovereignty.
וְיֵרְדְּ מִיַּעֲקֹב. רַבִּי אַבְרָהָם אִבְּן עֶזְרָא אָמַר שֶׁעַל יוֹאָב הוּא אוֹמֵר. וְרַשִׁ״י זַ״ל פֵּרֵשׁ עַל מֶלֶךְ הַמָּשִׁיחַ, וּדְבָרָיו עִקָּר, כִּי לְדִבְרֵי רַבִּי אַבְרָהָם אִבְּן עֶזְרָא הָיָה לוֹ לְהַקְדִּים מַאֲמָר זֶה לְמַאֲמַר ״וְהָיָה אֱדוֹם יְרֵשָׁה״ שֶׁהוּא עִנְיַן הַמָּשִׁיחַ. וּלְדִבְרֵי רַשִׁ״י זַ״ל, הֲגַם שֶׁכְּבָר אָמַר ״וְקַרְקַר כָּל בְּנֵי שֵׁת״ וְכָלַל כָּל שֶׁיָּצְאוּ מִשֵּׁת בֶּן אָדָם הָרִאשׁוֹן, בָּא לוֹמַר שֶׁהֲגַם שֶׁיִּשָּׁאֲרוּ מֵהָאֻמּוֹת אַחַר ״וְקַרְקַר״ וְגוֹ׳, כַּמּוּבָן גַּם כֵּן מִמַּשְׁמָעוּת ״וְקַרְקַר״ שֶׁלֹּא יְאַבֵּד כֻּלָּם כְּמַאֲמָרָם זַ״ל (פסחים סח.), אַף עַל פִּי כֵן לֹא תִהְיֶה מֶמְשָׁלָה מֵהֶם אֶלָּא מִיַּעֲקֹב, וְהוּא אָמְרוֹ וְיֵרְדְּ פֵּרוּשׁ, לְשׁוֹן מַלְכוּת, מִיַּעֲקֹב, פֵּרוּשׁ מִיַּעֲקֹב לְבַד תִּהְיֶה. וְאָמְרוֹ וְהֶאֱבִיד שָׂרִיד מֵעִיר, פֵּרוּשׁ, לֹא מֶלֶךְ לְבַד הוּא שֶׁיִּהְיֶה מִיַּעֲקֹב וְלֹא מֵהֶם, אֶלָּא אֲפִלּוּ שָׂרִיד שֶׁהוּא מֶמְשָׁלָה לְמַטָּה מֵהַמַּלְכוּת יֹאבַד מֵהֶם, וְלֹא יָרִים מֵהֶם עוֹד רֹאשׁ.
וירד מיעקב, "and someone from Jacob will exercise dominion, etc." According to Rabbi Abraham ibn Ezra Bileam referred to Yoav, David's commander-in-chief. Rashi understands the verse as a reference to King Messiah. I believe that Rashi is correct. If Ibn Ezra had been correct this verse should have preceded the verse predicting the downfall of Edom, as the wars under the leadership of David and Yoav against Moav certainly preceded the downfall of Edom. Edom's downfall is always equated with ushering in the age of the Messiah. Rashi's explanation means that although Bileam had already described the defeat of all the descendants of Sheth, i.e. of all mankind, he wants to tell us that Bileam here gives notice that there will be numerous survivors of the war against Edom and the descendants of Sheth. However, none of these survivors will ever again establish an independent state as previously but they will be ruled over by Jacob. והאביד שריד מעיר, "and shall destroy the remnants of the city." Bileam means that not only will these nations not again attain the degree of independent statehood presided over by a king, but they will not even attain enough independence that would warrant their appointing a שריד, a governor of sorts.
Or HaChaim on Deuteronomy 33:12
The blessing of Benjamin is tied to divine indwelling and the sanctity of the Temple, themes that point toward the restored sacred center of the redeemed people. He treats this as part of the future fullness of Israel.
וְאָמְרוֹ ״יִשְׁכֹּן לָבֶטַח עָלָיו״. פֵּרוּשׁ, מַה טַעַם יִשְׁכּוֹן לָבֶטַח? ״עָלָיו״, פֵּרוּשׁ עַל הֱיוֹתוֹ שְׁכֵנוֹ שֶׁל שׁוֹכֵן הַבִּירָה, כִּי מִי יָבֹא אַחַר הַמֶּלֶךְ:
ישכון לבטח עליו, "may he dwell safely alongside Him." Seeing that the Temple was in the territory of Benjamin it is natural that that tribe should enjoy the greatest feeling of security. After all, who would dare attack the king? [G'd who dwells in the Sanctuary. Ed.]
Or HaChaim on Leviticus 26:44-45
The Or HaChaim emphasizes that even in exile God does not reject Israel utterly, and that the covenant will secure their survival and restoration. He presents these verses as central to hope for final redemption.
גַּם יְסוֹבֵב רַחֲמָיו וְתִכָּבֵשׁ מִדַּת הַדִּין בִּרְאוֹת עַם עֶלְיוֹן בְּנֵי מְלָכִים שְׁפָלִים בְּיַד אוֹיְבֵיהֶם, וְזֶה יְסוֹבֵב שִׁפְלָם שֶׁלֹּא תְּכַלֶּה אוֹתָם מִדַּת הַדִּין, וְהוּא אָמְרוֹ וְאַף גַּם זֹאת סִבָּה לַהֲבָאָתָם בְּאֶרֶץ אוֹיְבֵיהֶם שֶׁבִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם לֹא מְאַסְתִּים וְגוֹ׳ לְכַלּוֹתָם, וּלְצַד זֶה בָּחַרְתִּי בְּעֹנֶשׁ כָּזֶה. בְּרִית זוֹ הִיא שֶׁלֹּא יַחְלִיפֵם בְּאוּמָּה אַחֶרֶת שֶׁקִּיֵּם ה׳ כֵּן בְּמַאֲמָרוֹ לְיוֹצְאֵי מִצְרַיִם, וְהוּא מַה שֶׁגָּמַר אוֹמֶר כִּי אֲנִי ה׳ אֱלֹהֵיהֶם – פֵּרוּשׁ, זֹאת אוֹת הַבְּרִית, אֱלֹהֵיהֶם וְלֹא אֱלֹהִים לְאוּמָּה אַחֶרֶת, גַּם מַאֲמָרוֹ בִּשְׁעַת מַתַּן תּוֹרָה שֶׁיִּהְיוּ עַם סְגֻלָּה מִכָּל הָעַמִּים וּמַמְלֶכֶת כֹּהֲנִים, וּמַאֲמַר ה׳ הוּא בִּמְקוֹם בְּרִית. לֹא מְאַסְתִּים וְגוֹ׳ לְכַלּוֹתָם, וְהַטַּעַם הוּא לְצַד בְּרִיתִי אִתָּם, וְחָזַר וּפֵרֵשׁ מַה הוּא הַבְּרִית – כִּי אֲנִי ה׳ אֱלֹהֵיהֶם, זֶה הוּא הַבְּרִית שֶׁהוּפַר אִם אֲכַלֶּה אוֹתָם, כִּי אֵין מְקַיֵּם בְּרִית ה׳ שֶׁיִּהְיֶה לָהֶם לֶאֱלוֹהַּ אֲשֶׁר נִתְחַיְּבוּ הֵם לְקַיְּמוֹ.
Or HaChaim on Leviticus 26:42
He reads the remembrance of the covenant with the patriarchs as a trigger for ultimate mercy and return. This becomes a key text for the future redemption after exile and suffering.
וְאָמְרוֹ וְזָכַרְתִּי וְגוֹ׳. פֵּרוּשׁ, כִּי הַוִּדּוּי יוֹעִיל לְהָקֵל מֵעֲלֵיהֶם הַגְּזֵרוֹת הָרָעוֹת, אֲבָל לַהֲשִׁיבָם לְכַנָּם צָרִיךְ זְכוּת אָבוֹת, וְהוּא אָמְרוֹ ״וְזָכַרְתִּי״. עוֹד יִרְצֶה לוֹמַר שֶׁזֶּה תּוֹסֶפֶת טַעַם לַגָּלוּת בְּאֶרֶץ אוֹיְבֵיהֶם, כִּי עַל יְדֵי כֵן יַעֲלֶה זִכְרוֹן בְּרִית אָבוֹת וְיִזְכּוֹר אוֹתָם לְרַחֲמִים, מַה שֶׁלֹּא הָיָה כֵן זוּלַת זֶה. גַּם תִּהְיֶה לָהֶם זְכִירַת הָרַחֲמִים כְּשֶׁיִּשְׁתַּתֵּף עִמָּהֶם זִכְרוֹן הָאָרֶץ, וְזוּלַת גָּלוּתָם בְּאֶרֶץ הָעַמִּים אֵין צֹרֶךְ לְזִכְרוֹן הָאָרֶץ לְזָכְרָהּ עִמָּהּ, וְהוּא אָמְרוֹ וְזָכַרְתִּי וְגוֹ׳ וְהָאָרֶץ אֶזְכֹּר. וְהוֹסִיף עוֹד לוֹמַר וְהָאָרֶץ תֵּעָזֵב מֵהֶם, טַעַם אַחֵר לַגָּלוּת, כִּי בָּזֶה גַּם כֵּן תִּרֶץ הָאָרֶץ שַׁבְּתוֹתֶיהָ מַה שֶׁלֹּא הָיָה כֵן בְּלֹא גָלוּת.
וזכרתי את בריתי יעקוב, "And I will remember My covenant, the one with Jacob, etc." The Torah announces here that whereas the confession of their guilt helps to reduce the severity of the afflictions to which G'd subjects the Jewish people, G'd has to invoke the merit of the patriarchs in order to restore them to their former status The verse also supplies an additional reason for G'd having driven the Jewish people into exile into the land of their enemies. The abuse the people would be subjected to there will become the catalyst that will make G'd remember the merit of the patriarchs. In addition, G'd will remember the sad state of the Holy Land while its people are absent. If G'd had not first exiled the Jews He would not have any reason to remember the land itself with special kindness. As it is, the sequence וזכרתי את בריתי….והארץ אזכר makes perfect sense.
Or HaChaim on Deuteronomy 33:5
He reads the kingship associated with Jeshurun as a statement about Israel’s ideal restored political and spiritual order. The verse is used to support a future redemptive horizon for the nation.
עוֹד רָמַז, כִּי מַלְכוּת יִשְׂרָאֵל תִּהְיֶה מִתְקַיֶּמֶת כְּשֶׁיִּהְיוּ יִשְׂרָאֵל מִתְאַסְּפִים רָאשֵׁיהֶם יַחַד, וְלֹא יִהְיוּ בַּד בְּבַד, שֶׁבָּזֶה יִהְיֶה סִבָּה שֶׁיִּתְיַחֲדוּ יַחַד שִׁבְטֵי יִשְׂרָאֵל. וּכְשֶׁיִּשְׂרָאֵל בְּגֶדֶר זֶה הִנֵּה הִנָּם בְּרוּם גֶּדֶר הַהַצְלָחוֹת, וּמַלְכוּתָם תִּהְיֶה בָּהּ הֲוָיָה שֶׁל קִיּוּם, וְצֵא וּלְמַד כִּי מִיּוֹם שֶׁנֶּחְלְקוּ הַלְּבָבוֹת וְנֶחְלְקוּ הַמַּלְכֻיּוֹת מַה עָלְתָה בְּיָדָם, וְזֹאת סִבַּת עֶגְלֵי יָרָבְעָם וְהַבָּאִים אַחֲרָיו, כִּי רֹאשׁ הָאָבְדָן הוּא הַפֵּרוּד, וּכְלִי הַמַּחְזִיק הַבְּרָכָה הוּא הַשָּׁלוֹם (עוקצין ג:יב) וְיִחוּד הַלְּבָבוֹת.
Our verse also hints that the kingdom of Israel will endure only if the heads of the people assemble together (keep the peace amongst themselves) not if the leaders of the people are split. If the leaders are split, the tribes themselves will not be able to maintain their unity. A look at Jewish history shows that as long as the people were united under David and Solomon the king and the nation were extremely successful, whereas as soon as a split developed the fortunes of the Jewish people took a turn for the worse.
Or HaChaim on Deuteronomy 30:6
He explains the circumcision of the heart as a transformation associated with the final redemption. The passage presents inner renewal of Israel as a key feature of the messianic era.
וּכְנֶגֶד שְׁמִירַת מִצְוֹת לֹא תַעֲשֶׂה אָמַר ״וּמָל ה׳ אֱלֹהֶיךָ אֶת לְבָבְךָ״ וְגוֹ׳, וְיָדוּעַ כִּי עָרְלַת הַלֵּב הוּא עֲשׂוֹת רֶשַׁע וְאַהֲבַת הָרֶשַׁע, שֶׁלִּבּוֹ שֶׁל אָדָם מְחַמַּדְתּוֹ, וּכְנֶגְדּוֹ אָמַר ״וּמָל״ וְגוֹ׳ ״לְאַהֲבָה אֶת ה׳״, פֵּרוּשׁ, שֶׁתַּלְבִּישׁ הָאַהֲבָה אֲשֶׁר תִּכֵּן בְּךָ הַתּוֹכֵן בְּרִיאָתְךָ בִּנְעִימוּת יְדִידוּת חִבַּת אֱלֹהֶיךָ, וְיִחֵד שָׂכָר לָזֶה שֶׁיַּהֲפֹךְ ה׳ כָּל הַצָּרוֹת מֵעָלֵינוּ עַל שׂוֹנְאֵינוּ, כְּאָמְרוֹ ״וְנָתַן״ וְגוֹ׳ ״עַל אוֹיְבֶיךָ״ וְגוֹ׳:
Concerning the failure to keep the negative commandments the Torah says: "and G'd will circumcise your hearts." We are familiar with the concept that the foreskin of the heart is a hyperbole for doing what is forbidden and a love for the forbidden. G'd now says לאהבה את ה׳ אלוקיך "in order to love the Lord your G'd." In response to the Israelites learning to love G'd, He in turn, will take care of all our troubles. He will deliver our enemies into our hands and He will afflict all our enemies with the curses mentioned previously.
Or HaChaim on Exodus 3:8
On the promise to bring Israel out of Egypt to a good and spacious land, he connects redemption from Egypt to the pattern of future redemption. The exodus functions as a template for the coming geulah.
הִנֵּה לְמַה שֶׁקָּדַם לָנוּ כִּי עִקַּר הַגָּלוּת הוּא לְבָרֵר הַנִּיצוֹצוֹת שֶׁנִּטְמְעוּ בַּחֲמִשִּׁים שַׁעֲרֵי טֻמְאָה, וּכְמוֹ שֶׁצִּיַּנְתִּי דָּבָר זֶה כַּמָּה פְּעָמִים (בראשית מט:ט), בָּזֶה יָנוּחַ דַּעַת בִּשְׁתֵּי הַשְּׁאֵלוֹת, כִּי אִם הָיָה מוֹצִיאָם קוֹדֶם זֶה הָיוּ מַפְסִידִים בֵּרוּר הַחֵלֶק הַהוּא. וְתֵדַע שֶׁעַם ה׳ הִשִּׂיגוּ בִּבְחִינַת כְּלָלוּתָם הַכָּלוּל בְּמֹשֶׁה שֶׁנִּתְיַחֵס בְּשֵׁם עַמּוֹ הַשָּׂגַת מ״ט שַׁעֲרֵי בִּינָה, וְטַעַם שֶׁלֹּא הִשִּׂיג שַׁעַר הַחֲמִשִּׁים הוּא לְצַד שֶׁאֵין הַמּוּשָּׂג אֶלָּא בְּהִשְׁתַּדְּלוּת הַמַּשִּׂיג, וּלְצַד שֶׁיִּשְׂרָאֵל לֹא נִכְנְסוּ בַּחֲמִשִּׁים שַׁעֲרֵי טֻמְאָה לְבָרֵר אוֹתוֹ לֹא הִשִּׂיגוּ בְּחִינַת הַקֹּדֶשׁ שֶׁכְּנֶגְדּוֹ. וְהֻבְטַחְנוּ כִּי לֶעָתִיד לָבוֹא יַשְׁפִּיעַ בָּנוּ אֵל עֶלְיוֹן תּוֹרַת חַיִּים שֶׁבְּשַׁעַר הַחֲמִשִּׁים וְהַשָּׂגָתוֹ הוּא בְּאֶמְצָעוּת הַגָּלֻיּוֹת, וּבִפְרָט גָּלוּת הָאַחֲרוֹן אָנוּ מַשִּׂיגִים הַדָּבָר. וְטַעַם שֶׁנִּסְתַּכְּנוּ יִשְׂרָאֵל בְּמִצְרַיִם בְּבֵרוּר שַׁעַר הַחֲמִשִּׁים, לְצַד שֶׁלֹּא הָיוּ בְּנֵי תוֹרָה, מַה שֶׁאֵין כֵּן דּוֹרוֹת הָאַחֲרוֹנִים בְּאֶמְצָעוּת תּוֹרָתָם יַשִּׂיגוּ לִיכָּנֵס לְשַׁעַר הַחֲמִשִּׁים וּלְהוֹצִיא בָּלְעוֹ מִפִּיו, וְאָז סָפוּ תַמּוּ בְּחִינַת הַטֻּמְאָה. וּמֵעַתָּה כָּל שֶׁהָיָה ה׳ מוֹצִיא יִשְׂרָאֵל קוֹדֶם זְמַן כָּל שֶׁהוּא הָיוּ מְמַעֲטִים הַבֵּרוּר וְהָיוּ מִתְמַעֲטִים בַּמּוּשָּׂג, וְלָזֶה הוֹצִיאָם בַּנְּקֻדָּה הָאַחֲרוֹנָה שֶׁל מ״ט וְקוֹדֶם שֶׁיִּכָּנְסוּ לְשַׁעַר הַחֲמִשִּׁים, וְהוּא אָמְרָם זַ״ל וּגְאָלָם מִיָּד (פסחים פרק י משנה ה לגירסת הרמב״ם).
In view of our premise that the principal purpose of the exile in Egypt was to salvage the souls which had been contaminated with the 50 levels of impurity at the time the forces of the קליפה "captured" some of the holy souls from Adam when the latter ate from the tree of knowledge (compare our comments on Genesis 49,9), we can understand that if G'd had redeemed the Israelites prematurely this would have aborted the plan to rescue all those lost souls. We have already explained that Moses himself was equated with the Jewish people inasmuch as Moses achieved the 49th level of בינה, intellectual insights, out of a possible total of 50 such levels. The reason that Moses never reached the ultimate level of בינה was that the achievement must parallel the effort expended on achieving the goal in question. Had the Israelites descended to the 50th level of impurity the effort at gaining the 50th level of insights would have been possible. Since Israel was never quite at the bottom of the spiritual levels, the effort to reach the top was of necessity a little less than total. Moses' achievements were directly related to the condition of the Jewish people whom he represented. We have been assured that in the future G'd Himself will influence us by means of the Torah so that we will be able to achieve the fiftieth level of בינה. We will be indebted to the cumulative exile experiences for that eventual achievement. The most important individual factor will be our present and final exile. One of the reasons the generation of the first exile was not able to attain that level of insight was that they had not yet had the benefit of Torah. Once we shall reach that level of insight we will be able to recapture any holy souls still under the control of the forces of the קליפה, i.e. Satan. At any rate, had G'd led the Jewish people out of Egypt even a single day sooner than He did, the number of souls which had not yet been rescued would have been commensurably greater.
Or HaChaim on Genesis 49:9
On 'the scepter shall not depart from Judah,' he treats the verse as a classic messianic prophecy. The Or HaChaim describes Judah’s enduring kingship until the arrival of Shiloh, understood as the messianic redeemer.
וְרָמַז בְּאָמְרוֹ אַרְיֵה וְלָבִיא, כִּי בְּחִינָה שֶׁתָּקְפָה בַּנֶּפֶשׁ, הֲלֹא הִיא בְּחִינַת אֲרִי, וְלָזֶה צָרִיךְ בְּחִינַת אֲרִי שֶׁבַּקְּדוּשָּׁה שֶׁהוּא יְהוּדָה לַהֲקִימוֹ וּלְהוֹצִיאָהּ מִתַּחַת יָדוֹ. וּמֵעַתָּה לֹא יָסוּר שֵׁבֶט מִיהוּדָה לְעוֹלָם, מַלְכוּתוֹ מַלְכוּת כָּל עוֹלָמִים, כִּי קָנָה יְסוֹד הַמְּלוּכָה עַד כִּי יָבֹא שִׁילֹה שֶׁאֵלָיו אָנוּ מְקַוִּים יוֹם יוֹם, צִפִּינוּ לִישׁוּעָה.
When the Torah continues calling Yehudah both אריה and לביא, this is a hint that these souls were guarded within the קליפה by a power comparable to a לביא, so that only an אריה, a fully grown lion, had the power to rescue them. Yehudah was that "lion" of a holy soul who could perform such a deed successfully. As of that time the sceptre would not depart from Yehudah, i.e. he had laid the foundation for an enduring dynasty. We are still looking forward daily to the resumption of the monarchy by a descendant of Yehudah (the Messiah).