Core Themes in Kli Yakar's Torah Commentary

וְנִרְאֶה לְיַשֵּׁב גִּרְסָא זוֹ, לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת פח) יוֹם הַשִּׁשִּׁי, הֵ״א יְתֵרָה, לוֹמַר שֶׁכֻּלָּם תְּלוּיִין וְעוֹמְדִים עַד יוֹם שִׁשִּׁי בְּסִיוָן, אִם יְקַבְּלוּ יִשְׂרָאֵל הַתּוֹרָה מוּטָב, וְאִם לָאו יַחֲזוֹר הָעוֹלָם לְתֹהוּ וָבֹהוּ. וְאִם כֵּן, מֵאַחַר שֶׁאָנוּ רוֹאִין כַּיּוֹם שֶׁשָּׁמַיִם וָאָרֶץ קַיָּמִים וְלֹא הוּחְזְרוּ לְתֹהוּ וָבֹהוּ, זֶה מוֹפֵת חוֹתֵךְ שֶׁקִּבְּלוּ יִשְׂרָאֵל הַתּוֹרָה. וְזֶהוּ שֶׁאָמַר, עַל כֵּן הֵעִיד בָּהֶם שָׁמַיִם וָאָרֶץ, וּמַהוּ הָעֵדוּת שֶׁיָּעִידוּ? שֶׁהֵם קַיָּמִים לְעוֹלָם, כִּי קִיּוּמָם נוֹתֵן עֵדוּת ה׳ נֶאֱמָנָה שֶׁכְּבָר קִבְּלוּ יִשְׂרָאֵל הַתּוֹרָה, דְּאִלְמָלֵא כֵן לֹא הָיוּ קַיָּמִים וְעוֹמְדִים, אֶלָּא הָיוּ חוֹזְרִים כְּבָר לְתֹהוּ וָבֹהוּ. וְטַעֲמוֹ שֶׁל דָּבָר שֶׁקִּיּוּם שָׁמַיִם וָאָרֶץ תָּלוּי בַּתּוֹרָה, לְפִי שֶׁהָעֶלְיוֹנִים וְתַחְתּוֹנִים הֵם שְׁנֵי הֲפָכִים, וּצְרִיכִים לְאֶמְצָעִי הַמְצָרְפָם, וְהוּא הָאָדָם הַמֻּרְכָּב מִן חוֹמֶר וְצוּרָה, וְהַרְכָּבָה זוֹ הִיא עַל יְדֵי הַתּוֹרָה. כִּי זוּלַת הַתּוֹרָה הָיָה הָאָדָם נִמְשָׁל לַבְּהֵמָה וְלֹא הָיָה בּוֹ חֵלֶק מִן הָעֶלְיוֹנִים. לְפִיכָךְ הָעוֹסֵק בַּתּוֹרָה מֵשִׂים שָׁלוֹם בֵּין פָּמַלְיָא שֶׁל מַעְלָה וְשֶׁל מַטָּה, שֶׁלֹּא יִהְיוּ מִתְנַגְּדִים זֶה לָזֶה, כִּי הָאֶמְצָעִי מְצָרְפָם. זֶהוּ שֶׁאָמַר: ״יַעֲרֹף כַּמָּטָר לִקְחִי״, כִּי כָל נִצּוֹק חִבּוּר, וּכְמוֹ הַמָּטָר הַיּוֹרֵד מִן הַשָּׁמַיִם עַד לָאָרֶץ דּוֹמֶה כְּאִלּוּ הוּא מְחַבֵּר שָׁמַיִם לָאָרֶץ, כִּי כָל נִצּוֹק דּוֹמֶה לְחִבּוּר, כָּךְ ״לִקְחִי״, דְּהַיְינוּ הַתּוֹרָה הַלְּקוּחָה מִן הַשָּׁמַיִם לָאָרֶץ, הִיא מָקוֹם דְּנָשְׁקֵי אַרְעָא וּרְקִיעַ.

And it seems to resolve this version, according to what our Sages said (Shabbat 88a) that the extra “hei” [the] in the sixth day [in Genesis] is to teach that everything was contingent and suspended until the sixth day of Sivan — if Israel would accept the Torah, good, and if not, the world would return to chaos and void. Therefore, since we see today that the heavens and earth still exist and have not returned to chaos and void, this is conclusive proof that Israel accepted the Torah. And this is what it means when it says that He called the heavens and earth as witnesses, and what is the testimony they give? That they exist forever, for their continued existence provides reliable testimony from God that Israel has already accepted the Torah, because if not, they would not still be standing but would have already returned to chaos and void. The reason for this matter, that the existence of heaven and earth depends on the Torah, is because the higher and lower realms are two opposites and require an intermediary to connect them. This intermediary is man, who is composed of matter and form, and this combination is by way of the Torah. For without the Torah, man would be compared to an animal and would have no part of the higher realms. Therefore, one who engages in Torah creates peace between the heavenly and earthly hosts so that they will not oppose each other, because the intermediary connects them. This is what is meant by My teaching shall drop as the rain (Deuteronomy 32:2), because every flow is a connection, like the rain that descends from heaven to earth, appearing as if it connects heaven and earth, for every flow resembles a connection. Similarly, My teaching, meaning the Torah that was taken from heaven to earth, is the place where earth and firmament kiss.

אָנֹכִי ה׳ אֱלֹהֶיךָ וְגוֹ׳. יֵשׁ מַחֲלוֹקֶת בֵּין הַמְפָרְשִׁים, כִּי יֵשׁ אוֹמְרִים שֶׁרַק ״אָנֹכִי״ וְ״לֹא יִהְיֶה לְךָ״ מִפִּי הַגְּבוּרָה שְׁמַעֲנוּם, וּרְאָיָתָם מִמַּה שֶּׁשְּׁתֵּי דִּבְּרוֹת אֵלּוּ נֶאֶמְרוּ בִּלְשׁוֹן מְדַבֵּר בַּעֲדוֹ וּשְׁאָר הַדִּבְּרוֹת בִּלְשׁוֹן נִסְתָּר. וְיֵשׁ אוֹמְרִים שֶׁשָּׁמַעְנוּ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל עֲשֶׂרֶת הַדִּבְּרוֹת, וּמַה שֶּׁאָמְרוּ (שמות כ יט) ״דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה״, זֶהוּ לְאַחַר שֶׁשָּׁמְעוּ עֲשֶׂרֶת הַדִּבְּרוֹת. וּלְפִי זֶה הַדָּבָר צָרִיךְ בֵּאוּר לָמָּה נֶאֶמְרוּ דַּוְקָא שְׁנֵי דִּבְּרוֹת אֵלּוּ בִּלְשׁוֹן מְדַבֵּר בַּעֲדוֹ. וּלְפִי פְּשׁוּטוֹ אֵימָא מִלְּתָא דְּשַׁוְיָא לְתַרְוַיְהוּ, כִּי מִדֶּרֶךְ הָעוֹלָם שֶׁאַחַר שֶׁהָאָדָם רוֹאֶה פְּנֵי הַמֶּלֶךְ וּמַכִּירוֹ וְיוֹדְעוֹ, מֵאָז הוּא מְקַבְּלוֹ לְמֶלֶךְ. וְאַחַר שֶׁקִּבֵּל עָלָיו עֹל מַלְכוּתוֹ, רָאוּי לְקַבֵּל מִצְוֹתָיו, הֵן מַה שֶּׁיְּצַוֶּה לוֹ עַל יְדֵי שָׁלִיחַ, הֵן מַה שֶּׁיְּצַוֶּה לוֹ בְּעַצְמוֹ, אַף עַל פִּי שֶׁפְּנֵי הַמֶּלֶךְ לֹא רָאָה בִּשְׁעַת הַצִּוּוּי. אֲבָל אִם עֲדַיִן פְּנֵי הַמֶּלֶךְ לֹא רָאָה מֵעוֹלָם וְהוּא מְסֻפָּק בְּקַבָּלָתוֹ, אֵיךְ יִשְׁמַע לִשְׁלוּחוֹ, כִּי אִם אֵין מְשַׁלֵּחַ אֵין שָׁלִיחַ. כָּךְ הֻצְרַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לְדַבֵּר תְּחִלָּה בְּנוֹכֵחַ ״אָנֹכִי ה׳ אֱלֹהֶיךָ״, לְהַכְנִיס בִּבְרִית קַבָּלַת אֱלֹהוּתוֹ, כִּי ״עַיִן בְּעַיִן יִרְאוּ״ (ישעיהו נב ח) אֶת ה׳ קְדוֹשָׁיו. וְאַחַר קַבָּלַת אֱלֹהוּתוֹ רָאוּי לִשְׁמוֹעַ גַּם אֶל שְׁלוּחוֹ אֲשֶׁר יָבֹא בִּשְׁמוֹ. וְאָכֵן לְפִי שֶׁאָמַר ״אָנֹכִי ה׳ אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם״, וְלֹא נֶאֱמַר ״אֲשֶׁר בְּרָאתִיךָ״ וַ״אֲשֶׁר בָּרָא שָׁמַיִם וָאָרֶץ״ מִן הַטַּעַם שֶׁיִּתְבָּאֵר בְּסָמוּךְ, יָצָא מִזֶּה מִשְׁפָּט מְעֻקָּל לַטּוֹעִים לֵאמֹר: אִם תֹּאמַר לָנוּ שֶׁכֵּן הוּא שֶׁזֶּה ה׳ אֲשֶׁר הוֹצִיאָנוּ מֵאֶרֶץ מִצְרַיִם, שֶׁמָּא יֵשׁ אֱלוֹהַּ אַחֵר אֲשֶׁר בְּרָאָנוּ וַאֲשֶׁר בָּרָא שָׁמַיִם וָאָרֶץ, וּמַאי חֲזֵית לִשְׁמוֹעַ בְּקוֹל זֶה אֱלֹהִים אֱלֹהֵינוּ אֲשֶׁר הוֹצִיאָנוּ מִמִּצְרַיִם, שֶׁמָּא יֵשׁ אֱלֹהִים אַחֵר אֲשֶׁר בְּרָאָנוּ וּבְקוֹלוֹ אֶשְׁמָע. עַל כֵּן אָמַר מִיָּד ״לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנַי״, לְהוֹרוֹת שֶׁאֵין זוּלָתוֹ שׁוּם אֱלוֹהַּ. וְאִם כֵּן אֵין אַתָּה רַשַּׁאי לִשְׁמוֹעַ לְשׁוּם שָׁלִיחַ כִּי אִם לָזֶה הַשָּׁלוּחַ מֵאִתִּי. וּלְפִיכָךְ הֻצְרַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לְצַוּוֹת שְׁתֵּי דִּבְּרוֹת אֵלּוּ בְּנוֹכֵחַ, כְּדֵי לְחַזֵּק בְּלִבָּם קַבָּלַת עוֹל מַלְכוּת שָׁמַיִם, וְאַחַר כָּךְ נִתְחַיְּבוּ מִמֵּילָא לִשְׁמוֹעַ גַּם אֶל שְׁלוּחוֹ הַמְדַבֵּר בִּלְשׁוֹן נִסְתָּר. אֲבָל לֹא הָיָה יָכוֹל לְצַוּוֹת שְׁתֵּי דִּבְּרוֹת אֵלּוּ עַל יְדֵי שָׁלִיחַ, שֶׁהֲרֵי עֲדַיִן לֹא קִבְּלוּ עֲלֵיהֶם אֶת הַמְשַׁלֵּחַ לֶאֱלוֹהַּ, וְאִם אֵין מְשַׁלֵּחַ אֵין שָׁלִיחַ. וְתֵרוּץ זֶה מַסְכִּים לִשְׁנֵי הַדֵּעוֹת, כִּי לְדַעַת הָאוֹמְרִים ״אָנֹכִי״ וְ״לֹא יִהְיֶה״ מִפִּי הַגְּבוּרָה שְׁמָעוּם, אָתֵי שַׁפִּיר כְּדֵי לְהוֹדִיעָם מִי הוּא הַמְשַׁלֵּחַ אֲשֶׁר רָאוּי לִשְׁמוֹעַ בְּקוֹל שְׁלוּחוֹ. וּלְדַעַת הָאוֹמְרִים שֶׁכָּל הַדִּבְּרוֹת שָׁמְעוּ מִפִּי הַגְּבוּרָה, הִנֵּה בִּשְׁתֵּי דִּבְּרוֹת רִאשׁוֹנוֹת דִּבֵּר אִתָּם ה׳ פָּנִים אֶל פָּנִים בְּנוֹכֵחַ, כְּדֵי שֶׁיַּכִּירוּ מִי הוּא מַלְכָּם, וְאַחַר זֶה חַיָּבִים לִשְׁמוֹעַ בְּקוֹלוֹ אַף אִם אֵינָם רוֹאִין תְּמוּנָה זוּלָתִי קוֹל. אַף עַל פִּי שֶׁגַּם בָּרִאשׁוֹנוֹת לֹא רָאוּ שׁוּם תְּמוּנָה, מִכָּל מָקוֹם הַדִּבּוּר בְּנוֹכֵחַ מוֹרֶה עַל הַדִּבּוּר פָּנִים אֶל פָּנִים, כְּמוֹ שֶׁכָּתוּב (דברים ה ד) ״פָּנִים בְּפָנִים דִּבֶּר ה׳ עִמָּכֶם״ וְגוֹ׳. אֲבָל שְׁאָר הַדִּבְּרוֹת דִּבֵּר בִּלְשׁוֹן נִסְתָּר, לְהוֹדִיעַ כִּי הוּא אֵל מִסְתַּתֵּר, וְאַף עַל פִּי כֵן חַיָּבִים לִשְׁמוֹעַ בְּקוֹלוֹ אַחַר קַבָּלַת עוֹל מַלְכוּתוֹ פָּנִים בְּפָנִים.

“I am the Lord your God, etc.” There is a disagreement among the commentators, as some say that we only heard I am and You shall have no other gods directly from the Almighty, and their evidence is that these two commandments are stated in first person while the rest of the commandments are in third person. Others say that we heard all 10 commandments from the Holy One, blessed be He, and when they said You speak with us and we will hear (Exodus 20:16), this was after they had heard the 10 commandments. According to this view, it requires explanation why specifically these two commandments were stated in first person. According to the simple explanation, I will say something that applies to both views: it is the way of the world that after a person sees the face of the king, recognizes him and knows him, from then on he accepts him as king. And after accepting the yoke of his kingship, it is proper to accept his commandments, whether those commanded through a messenger or those commanded directly, even if he does not see the king’s face at the time of the command. But if he has never seen the king’s face and is uncertain about accepting him, how will he listen to his messenger? For if there is no sender, there is no messenger. Similarly, the Holy One, blessed be He, needed to speak first in the present tense I am the Lord your God to bring them into the covenant of accepting His divinity, for eye to eye they shall see the Lord of His holy ones. And after accepting His divinity, it is fitting to listen also to His messenger who comes in His name. But since He said I am the Lord your God who brought you out of the land of Egypt and did not say “who created you” or “who created heaven and earth” [for reasons that will be explained shortly], this led to a distorted judgment by those who err, saying: Even if it is true that this is the Lord who brought us out of Egypt, perhaps there is another god who created us and who created heaven and earth. What reason is there to listen to the voice of this God, our God, who brought us out of Egypt? Perhaps there is another God who created us, and it is His voice I should obey. Therefore, He immediately said, You shall have no other gods before Me, to indicate that there is no other god besides Him. And thus, you are not permitted to listen to any messenger except to this one sent from Me. And therefore the Holy One, blessed be He, needed to command these two statements in the second person, in order to strengthen in their hearts the acceptance of the yoke of Heaven’s sovereignty. And after that, they were obligated automatically to listen also to His agent who speaks in the third person. But He could not command these two statements through an agent, because they had not yet accepted upon themselves the Sender as God, and if there is no Sender, there is no agent. And this explanation agrees with both opinions, because according to those who say I am and You shall not have were heard directly from the Almighty, it makes good sense in order to inform them who is the Sender who is fit to be obeyed through His agent. And according to those who say that all the commandments were heard directly from the Almighty, in the first two statements God spoke with them face to face in the second person, so that they would recognize who their King is. And after this, they are obligated to listen to His voice even if they do not see any image but only hear a voice, even though in the first statements they also did not see any image. Nevertheless, the speech in the second person indicates face-to-face communication, as it is written Face to face God spoke with you, etc. (Deuteronomy 5:4). But the rest of the statements He spoke in the third person to inform that He is a concealed God, and nevertheless they are obligated to listen to His voice after accepting the yoke of His sovereignty face to face.

שְׁלַח לְךָ אֲנָשִׁים. לְפִי שֶׁאָמְרוּ יִשְׂרָאֵל (דברים א כב) ״נִשְׁלְחָה לְפָנֵינוּ אֲנָשִׁים וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ״, ״לָנוּ״ הַיְינוּ לַהֲנָאָתֵנוּ וּלְטוֹבָתֵנוּ, וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה ״שְׁלַח לְךָ״ וְלֹא לָהֶם, כִּי לְךָ דַּוְקָא יִהְיֶה הַשְּׁלִיחוּת לַהֲנָאָה וּלְטוֹבָה, אֲבָל לָהֶם לֹא יִהְיֶה לְטוֹבָתָם כִּי עַל יְדֵי שְׁלִיחוּת זֶה נִגְזְרָה עֲלֵיהֶם מִיתָה וּלְמֹשֶׁה גָּרַם שֶׁיִּהְיֶה חַי עוֹד אַרְבָּעִים שָׁנָה, כִּי כְּבָר נִגְזַר עַל מֹשֶׁה שֶׁלֹּא יִרְאֶה אֶת הֶעָשׂוּי לְמַלְכֵי שֶׁבַע אֻמּוֹת וְעַל יְדֵי חֵטְא הַמְרַגְּלִים נִשְׁתַּהוּ אַרְבָּעִים שָׁנָה. דָּבָר אַחֵר, ״שְׁלַח לְךָ אֲנָשִׁים״, דַּוְקָא אַתָּה תֶּחֱזֶה בְּרוּחַ הַקֹּדֶשׁ אִם הָאֲנָשִׁים כְּשֵׁרִים לָזֶה הַשְּׁלִיחוּת, כִּי רֹב הָעוֹלָם טוֹעִים בַּאֲנָשִׁים חֲנֵפִים הַמַּרְאִים אֶת עַצְמָם כְּשֵׁרִים וְלוֹבְשִׁין אַדֶּרֶת שֵׂעָר לְמַעַן כַּחֵשׁ. עַל כֵּן אָמַר ״לְךָ אֲנָשִׁים״, דַּוְקָא אוֹתָן שֶׁהֵם בְּעֵינֶיךָ אֲנָשִׁים חֲשׁוּבִים וְלֹא אוֹתָן שֶׁהֵם אֲנָשִׁים בְּעֵינֵי זוּלָתְךָ, כִּי יָכוֹל לִהְיוֹת שֶׁאֵין תּוֹכָם כְּבָרָם. דָּבָר אַחֵר, ״לְךָ אֲנָשִׁים״, לְךָ נִרְאֶה כִּי הֵמָּה אֲנָשִׁים חֲשׁוּבִים, כִּי עֵינֵי בָשָׂר לְךָ לִרְאוֹת בְּנִגְלֶה לְבַד בַּאֲשֶׁר הוּא שָׁם, כִּי בְּאוֹתָהּ שָׁעָה כְּשֵׁרִים הָיוּ, אֲבָל בְּעֵינַי אֵינָן אֲנָשִׁים כְּשֵׁרִים כִּי אֲנִי רוֹאֶה שְׁתֵּי רְאִיּוֹת, בַּהוֹוֶה וּבֶעָתִיד, כִּי עֲתִידִין לִהְיוֹת בְּעֵצָה רָעָה.

Send forth men for yourself. Because the Israelites said (Deuteronomy 1:22), Let us send men ahead of us to explore the land for us. For us, meaning for our pleasure and for our benefit. And the Holy One, Blessed be He, said to Moses Send for yourself, and not for them, because the mission would be specifically for Your pleasure and benefit, but for them it would not be for their benefit, because through this mission death was decreed upon them, while for Moses it caused Him to live another forty years. For it had already been decreed that Moses would not see what would happen to the seven nations’ kings, and because of the sin of the spies, they were delayed for forty years. Another explanation of “Send for yourself men.” Specifically, you should envision with divine inspiration whether these men are suitable for this mission, because most people are misled by flatterers who present themselves as virtuous and wear garments of hair [worn by leaders] in order to deceive (Zechariah 13:4). Therefore it says for yourself men — specifically those who in your eyes are important men, not those who are considered important men in the eyes of others, because it is possible that their inside does not match their outside appearance. Another explanation: for yourself men — to you they appear to be important men because you have physical eyes to see only what is revealed in the present moment, as they were indeed virtuous at that time. But in My eyes, they are not virtuous men, because I see two visions — both the present and the future — as they would eventually adopt an evil counsel.

ה׳ אֶחָד. בְּמִלַּת ״שְׁמַע״ הָעַיִ״ן גְּדוֹלָה, וּבְמִלַּת ״אֶחָד״ הַדָּלֶ״ת גְּדוֹלָה, רֶמֶז לְמָה שֶׁאָמְרוּ בַּמִּדְרָשׁ (תוס׳ חגיגה ג: ד״ה מי כעמך) שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא וְיִשְׂרָאֵל מְעִידִין זֶה עַל זֶה כוּ׳ כְּמוֹ שֶׁכָּתוּב (ישעיה מג י): ״אַתֶּם עֵדַי נְאֻם ה׳״. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה קֶשֶׁר שֶׁל תְּפִלִּין (ברכות ז.). וְעִנְיַן קֶשֶׁר זֶה הוּא כִּדְמַסִּיק (שם ז.) תְּפִלִּין שֶׁל מָרֵי עָלְמָא מַה כְּתִיב בְּהוּ כוּ׳, וּמַסִּיק שָׁם שֶׁכָּתוּב בָּהֶם: ״אֶת ה׳ הֶאֱמַרְתָּ הַיּוֹם וַה׳ הֶאֱמִירְךָ הַיּוֹם״, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אַתֶּם עֲשִׂיתֶם אוֹתִי חֲטִיבָה אַחַת בָּעוֹלָם, ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״, גַּם אֲנִי אֶעֱשֶׂה אֶתְכֶם חֲטִיבָה אַחַת בָּעוֹלָם כוּ׳. וְזֶהוּ עִנְיַן קֶשֶׁר שֶׁל תְּפִלִּין, כִּי כְּשֵׁם שֶׁאָנוּ קוֹשְׁרִים כַּחוֹתָם עַל לֵב וּזְרוֹעַ יִחוּד הַשֵּׁם יִתְבָּרַךְ, כֵּן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵשִׂים אוֹתָנוּ כַּחוֹתָם עַל לִבּוֹ, וְכַחוֹתָם עַל זְרוֹעוֹ, לַעֲשׂוֹת אוֹתָנוּ גּוֹי אֶחָד בָּאָרֶץ. וְזֶהוּ הַקֶּשֶׁר שֶׁבֵּינֵינוּ עִם בּוֹרְאֵנוּ יִתְבָּרַךְ, שֶׁשְּׁנֵינוּ מְעִידִין זֶה עַל זֶה עִנְיַן הָאַחְדוּת, כְּדֶרֶךְ שֶׁבָּא לִרְאוֹת כָּךְ בָּא לֵרָאוֹת. וְזֶה עִנְיָן נָכוֹן מִצַּד פְּשׁוּטוֹ. אָמְנָם כְּפִי הָרֶמֶז אֶפְשָׁר לוֹמַר בְּסוֹד עַיִ״ן דָּלֶ״ת גְּדוֹלָה וְעִנְיַן קֶשֶׁר שֶׁל תְּפִלִּין, כִּי מֹשֶׁה בִּקֵּשׁ וְאָמַר: ״הַרְאֵנִי נָא אֶת כְּבוֹדֶךָ״ (שמות לג יח), וְאָמְרוּ בַּמִּדְרָשׁ (ויק״ר מה ה): בִּקֵּשׁ לִרְאוֹת כָּל מַתַּן שָׂכָר שֶׁל צַדִּיקִים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, כִּי שָׁם כָּבוֹד חֲכָמִים יִנְחָלוּ. וְהֵשִׁיב לוֹ: ״וְרָאִיתָ אֶת אֲחוֹרָי וּפָנַי לֹא יֵרָאוּ״ (שם לג כג), וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ז.) ״אֲחוֹרָי״ זֶה קֶשֶׁר שֶׁל תְּפִלִּין. כִּי בַּתְּפִלִּין יֵשׁ שֵׁם שֶׁל שַׁדַּי, דְּהַיְנוּ הַדָּלֶ״ת בְּקֶשֶׁר הַתְּפִלִּין מֵאֲחוֹרָיו, יוּ״ד שִׁי״ן אוֹתִיּוֹת יֵ״שׁ בְּפָנָיו, דְּהַיְנוּ שִׁי״ן בְּשֶׁל רֹאשׁ וְיוּ״ד בְּשֶׁל יָד, וְיֵ״שׁ הַיְנוּ שְׂכַר הָעוֹלָם הַבָּא שֶׁנֶּאֱמַר (משלי ח כא): ״לְהַנְחִיל אֹהֲבַי יֵ״שׁ״. כִּי נִמְצָא בוֹ יֵשׁוּת וּמַמָּשׁוּת, וּבְעֶרְכּוֹ נֶחְשַׁב הַשָּׂכָר שֶׁל הָעוֹלָם הַזֶּה לְתֹהוּ וָאַיִן, וְהוּא רָמוּז בַּדָּלֶ״ת כִּי יִתְרוֹנוֹ בָּא מִכָּל אַרְבַּע רוּחוֹת הָעוֹלָם, כְּמוֹ שֶׁכָּתוּב (בראשית כח יד): ״וּפָרַצְתָּ יָמָּה וָקֵדְמָה״ וְגוֹ׳. וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: ״וְרָאִיתָ אֶת אֲחוֹרָי״, הַדָּלֶ״ת שֶׁבְּקֶשֶׁר תְּפִלִּין רֶמֶז לִשְׂכַר עוֹלָם הַזֶּה, אוֹתוֹ לְבַד תּוּכַל לִרְאוֹת, וְהוּא דָּבָר טָפֵל הַמְכֻנֶּה בְּאָחוֹר, וְכֵן אָמַר לְמֹשֶׁה: ״עֲלֵה רֹאשׁ הַפִּסְגָּה וְשָׂא עֵינֶיךָ יָמָּה צָפֹנָה וָנֶגְבָּה״ וְגוֹ׳, לְהַרְאוֹת לוֹ כָּל אֲחוֹרָיו, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י פָּרָשַׁת וְזֹאת הַבְּרָכָה (לד א–ב) ״וַיַּרְאֵהוּ אֶת כָּל הָאָרֶץ וְגוֹ׳, עַד הַיָּם הָאַחֲרוֹן״, וְלֹא עַד בִּכְלָל, כִּי מִן הַיּוֹם הָאַחֲרוֹן וָהָלְאָה הוּא זְמַן תְּחִלַּת שְׂכַר הָעוֹלָם הַבָּא, וְעָלָיו נֶאֱמַר (ישעיה סד ג): ״עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ״. לְכָךְ נֶאֱמַר: ״וּפָנַי לֹא יֵרָאוּ״, כִּי הַפָּנִים שֶׁל תְּפִלִּין חָקוּק בָּהֶם תֵּיבַת יֵ״שׁ, הַמְרַמֵּז לִשְׂכַר הָעוֹלָם הַבָּא אֲשֶׁר עַיִן לֹא רָאָתָה. וְזֶהוּ סוֹד עַיִ״ן דָּלֶ״ת גְּדוֹלָה, לוֹמַר שֶׁעֵי״ן הָאָדָם לֹא יוּכַל לִרְאוֹת כִּי אִם הַדָּלֶ״ת כָּאָמוּר, אֲבָל יֵ״שׁ רָמוּז בְּרֹאשׁ תֵּיבַת שֶׁל ״שְׁמַע יִשְׂרָאֵל״, כִּי הַיֵּ״שׁ הַמְרַמֵּז לְהַנְחָלַת אֹהֲבָיו יֵ״שׁ לֹא יוּכַל עַיִן לִרְאוֹת כִּי אִם לְשֵׁמַע אֹזֶן שָׁמַעְנוּ יִעוּד זֶה מִפִּי סוֹפְרִים וּמְסַפְּרִים, אֲבָל עַיִן לֹא רָאָתָה. וְזֶה רֶמֶז יָקָר.

Hashem is One. In the word “Shema” the letter “Ayin” is large, and in the word “Echad” the letter “Dalet” is large, hinting at what they said in the Midrash (Tosafot Chagigah 3b, s.v. “Mi K’amcha”) that the Holy One, blessed be He, and Israel bear witness to each other, etc., as it is written (Isaiah 43:10), You are My witnesses, says Hashem. And our Sages of blessed memory said that the Holy One, blessed be He, showed Moses the knot of [His] tefillin (Berachot 7a). The meaning of this knot is as explained (ibid.) regarding what is written in the tefillin of the Master of the Universe, etc. And it concludes there that it is written in them, You have distinguished Hashem today and Hashem has distinguished you today (Deuteronomy 26:17-18). The Holy One, blessed be He, said, “You have made Me a singular entity in the world through Hear O Israel, Hashem our God, Hashem is One, and I will make you a singular entity in the world, etc.” This is the concept of the knot of tefillin, because just as we bind as a seal upon our heart and arm the unity of the Holy One, blessed be He, so too does the Holy One, blessed be He, place us as a seal upon His heart and as a seal upon His arm, to make us one nation in the land. This is the bond between us and our Creator, may He be blessed, that we both testify to each other regarding the matter of unity, in the manner that “as one comes to see, so does one come to be seen.” This is a correct idea according to the simple meaning. However, by way of allusion, one can say, regarding the secret of the large Ayin and Dalet and the matter of the knot of tefillin: Moses requested and said, Show me now Your glory (Exodus 33:18), and they said (in Vayikra Rabbah 45:5) that he asked to see the entire reward of the righteous in this world and in the World to Come, for there the honor of the wise will be inherited. God responded to him, You will see My back, but My face shall not be seen (Exodus 33:23). Our Sages said (Berakhot 7a) that My back refers to the knot of the tefillin. For in the tefillin there is the name of Shadai, namely, the Dalet in the knot of the tefillin at the back, and the Yod and Shin are letters that appear in the front — the Shin in the head tefillin and the Yod in the hand tefillin. The letters Yod-Shin spell “yesh” [existence/substance], which alludes to the reward of the World to Come, as it is said (Proverbs 8:21), to bequeath to those who love Me substance [yesh]. For in it there is true existence and substance, and compared to it, the reward of this world is considered void and nothingness. This is alluded to in the Dalet, for its advantage comes from all four (dalet = 4) directions of the world, as it is written (Genesis 28:14), You shall spread out westward and eastward, etc. And God said to him, You will see My back — the Dalet in the knot of tefillin, alluding to the reward of this world. That alone you will be able to see, and it is a secondary matter designated as back. Similarly, He said to Moses, Go up to the top of Pisgah and lift your eyes westward, northward, southward, etc. — to show him all of His back, as Rashi explained in the portion of V’zot HaBerachah (34:1-2), And He showed him all the land, etc., until the Western Sea. And not including [the Western Sea [yam acharon]], because from the last day [yom acharon] and onward is the beginning of the reward of the World to Come, about which it is said (Isaiah 64:3), No eye has seen, O God, besides You. Therefore it is said, but My face shall not be seen. For on the face of the tefillin is engraved the word “yesh,” which alludes to the reward of the World to Come that no eye has seen. This is the secret of the large Ayin and Dalet — to say that the Ayin [eye] of a person cannot see anything except the Dalet, as mentioned. But “yesh” is alluded to in the first letters of the words of “Shema Yisrael,” for the “yesh” that alludes to the inheritance for those who love Him cannot be seen by the eye, but only heard by the ear. We have heard this promise from scribes and storytellers, but the eye has not seen it. This is a precious allusion.

בְּרֵאשִׁית בָּרָא אֱלֹהִים. מִן הָרָאוּי הָיָה לְהַתְחִיל הַתּוֹרָה בְּשֵׁם ״אֱלֹהִים״, עַד שֶׁהֻצְרְכוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה ט ע״א) לְשַׁנּוֹת לְתַלְמַי הַמֶּלֶךְ וְלִכְתֹּב ״אֱלֹהִים בָּרָא בְּרֵאשִׁית״. וְעַל זֶה נָתְנוּ הַמְפָרְשִׁים טַעַם לִשְׁבָח, לְפִי שֶׁמְּצִיאוּת הַשֵּׁם יִתְבָּרַךְ אִי אֶפְשָׁר לְהַשִּׂיג כִּי אִם מִצַּד דְּרָכָיו וּפְעֻלּוֹתָיו וּמַעֲשֵׂה יָדָיו אֲשֶׁר בָּרָא, הֵמָּה יְעִידוּן יַגִּידוּן, יִתְּנוּ עֵדוּת נֶאֱמָנָה עַל מְצִיאוּתוֹ יִתְבָּרַךְ. לְכָךְ נָקַט תְּחִלָּה ״בְּרֵאשִׁית בָּרָא״ וְאַחַר כָּךְ נוֹדַע ״אֱלֹהִים״. וְקָשֶׁה עַל זֶה דַּהֲוָה לֵיהּ לְמִכְתַּב ״בָּרָא אֱלֹהִים בְּרֵאשִׁית״, כִּי כָל מַה שֶּׁיָּכוֹל לְהַקְדִּים הַשֵּׁם הַדִּין נוֹתֵן לְהַקְדִּימוֹ, שֶׁהֲרֵי אֵין מְצִיאוּת הַשֵּׁם תָּלוּי בִּידִיעַת הַדְּבָרִים הַמֻּקְדָּמִים בַּיְצִירָה, אֲשֶׁר עַל זֶה מוֹרָה מִלַּת ״בְּרֵאשִׁית״ לְדַעַת רֹב הַמְפָרְשִׁים. וְעוֹד שֶׁבַּעַל הָעֲקֵידָה סָמַךְ פֵּרוּשׁ זֶה עַל הַמִּדְרָשׁ (בראשית רבה א:יב) הָאוֹמֵר ״וְעַנְוָתְךָ תַרְבֵּנִי״ (תהלים יח:לו). מֶלֶךְ בָּשָׂר וָדָם מַזְכִּיר שְׁמוֹ תְּחִלָּה וְאַחַר כָּךְ מַעֲשָׂיו, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא מִשֶּׁהִזְכִּיר מַעֲשָׂיו הוּא מַזְכִּיר שְׁמוֹ. וְיֵשׁ לְהִתְבּוֹנֵן: מַהוּ עַנְוְתָנוּתוֹ בָּזֶה? וּמַהוּ זֶה שֶׁאָמַר ״תַרְבֵּנִי״ – בַּמֶּה הִרְבָּה וְהִגְדִּיל אוֹתָנוּ? וְהַקָּרוֹב אֵלַי לוֹמַר כִּי רַשִׁ״י רָצָה לְתַקֵּן כָּל זֶה בְּמַה שֶׁאָמַר ״אֵין הַמִּקְרָא אוֹמֵר אֶלָּא דָּרְשֵׁנִי, בִּשְׁבִיל הַתּוֹרָה וְיִשְׂרָאֵל שֶׁנִּקְרְאוּ רֵאשִׁית״ וְכוּ׳. רוֹצֶה לוֹמַר, לְפִי שֶׁאִי אֶפְשָׁר לְהַכִּיר מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ כִּי אִם עַל יְדֵי הַתּוֹרָה וְיִשְׂרָאֵל, עַל כֵּן נִקְרְאוּ רֵאשִׁית, כִּי שְׁנֵיהֶם הַקְדָּמָה לָבֹא עַל יָדָם לִידֵי הַכָּרַת מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ, כִּי הַתּוֹרָה מְפַרְסֶמֶת אֱמוּנַת הַחִדּוּשׁ וֶאֱלֹהוּתוֹ יִתְבָּרַךְ. וְיִשְׂרָאֵל גַּם הוּא יָדַע לְפַרְסֵם מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ מִצַּד הַקַּבָּלָה שֶׁקִּבְּלוּ אִישׁ מִפִּי אִישׁ עַד אָדָם הָרִאשׁוֹן שֶׁרָאָה אֶת הָעוֹלָם חָרֵב וּבָנוּי, וְהוּא עֵד נֶאֱמָן בְּחִדּוּשׁ הָעוֹלָם אֲשֶׁר הוּא מוֹפֵת עַל מְחַדְּשׁוֹ, וְנִתְפַּשְּׁטָה קַבָּלָה זוֹ בְּזֶרַע אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל.

In the beginning God created: It would have been appropriate to begin the Torah with the name “Elohim” [God], to the extent that our Sages (Tractate Megillah 9) needed to change it for King Ptolemy and write “Elohim created in the beginning.” Regarding this, the commentators have given a praiseworthy explanation: Since it is impossible to comprehend the existence of the Blessed Holy One except through His ways, actions, and the works of His hands which He created — these testify and declare, providing faithful testimony to His existence. Therefore, it first states: In the beginning [He] created and only afterward is “Elohim” made known. However, this explanation is difficult, because it should have written “Created Elohim in the beginning,” since wherever possible to place the Divine Name earlier, logic dictates that it should be placed earlier, for the existence of God does not depend on knowledge of the earliest things in His creation, which is what the word “bereishit” [in the beginning] indicates according to most commentators. Furthermore, the author of the Akeidah based this interpretation on the Midrash (Genesis Rabbah 1:12) which expounds on the verse: Your humility has made me great (Psalms 18:36). A flesh and blood king mentions their name first and then their deeds, but the Holy One, Blessed be He, mentioned His deeds before mentioning His name. One must contemplate: What aspect of humility is demonstrated in this, and what is meant by “has made me great” — in what way did He make us great? The explanation that seems closest to me is that Rashi wanted to address all of this when he said that the verse is calling for interpretation — that it is because of the Torah and Israel, who are called “reishit.” This means that it is impossible to recognize the existence of the Blessed God except through the Torah and Israel. Therefore, they are called “reishit” because both are prerequisites for coming to recognize the existence of the Blessed God, as the Torah publicizes the belief in creation and His divinity, may He be blessed. And Israel also knows how to publicize the existence of the Blessed Name through the tradition they received, passed down from person to person back to Adam, who witnessed the world both destroyed and built, and they are a reliable witness to the world’s creation, which is proof of its Creator. This tradition spread through the descendants of Abraham, Isaac, and Israel.

אֵלֶּה תּוֹלְדוֹת נֹחַ נֹחַ אִישׁ צַדִּיק וְגוֹ׳. פֵּרֵשׁ רַשִׁ״י הוֹאִיל וְהִזְכִּירוֹ סִפֵּר בְּשִׁבְחוֹ, וּלְפִי זֶה הָיָה לוֹ לְסַפֵּר בְּשִׁבְחוֹ סוֹף בְּרֵאשִׁית (ה:לב) כִּי גַם שָׁם הִזְכִּירוֹ. אֶלָּא לְפִי שֶׁנֶּאֱמַר כָּאן ״אֵלֶּה תּוֹלְדוֹת״ וְכָל מָקוֹם שֶׁנֶּאֱמַר ״אֵלֶּה״ פָּסַל אֶת הָרִאשׁוֹנִים, לוֹמַר לְךָ שֶׁכָּל הָרִאשׁוֹנִים תּוֹלְדוֹתֵיהֶן אֵינָם נִקְרָאִים תּוֹלָדוֹת כִּי יִמָּחֶה זִכְרָם בַּמַּבּוּל וְהָיוּ כְּלֹא הָיוּ, אֲבָל אֵלֶּה נִקְרְאוּ תּוֹלָדוֹת קַיָּימִים, עַל כֵּן הוּצְרַךְ כָּאן לוֹמַר טַעַם טוֹב לָמָּה נִשְׁאֲרוּ אֵלּוּ יוֹתֵר מִזּוּלָתָם, לְפִי שֶׁ״נֹחַ אִישׁ צַדִּיק תָּמִים״ וְגוֹ׳, עַל כֵּן הָלְכוּ כָּל תּוֹלְדוֹתָיו לְחַיֵּי עוֹלָם וְכָל הַתּוֹלָדוֹת הַקְּדוּמִים לַחֲרָפוֹת וּלְדִרְאוֹן עוֹלָם. וּלְדָבָר אַחֵר שֶׁפֵּרֵשׁ רַשִׁ״י, לְלַמֶּדְךָ שֶׁעִקַּר תּוֹלְדוֹתֵיהֶן שֶׁל צַדִּיקִים מַעֲשִׂים טוֹבִים, הִזְכִּיר ״אֵלֶּה״ לְמַעֵט סְתָם תּוֹלָדוֹת, לוֹמַר לְךָ אֵלֶּה הֵם עִקַּר תּוֹלְדוֹתָיו. וְנִזְכַּר זֶה כָּאן לְפִי שֶׁכָּבַשׁ ה׳ מַעְיָינוֹ וְלֹא הוֹלִיד הַרְבֵּה בָּנִים וּבָנוֹת, וְאוּלַי יִצְטַעֵר נֹחַ עַל זֶה, עַל כֵּן אָמַר שֶׁזּוּלַת זֶה הָיוּ לוֹ הַרְבֵּה תּוֹלְדוֹת מַעֲשִׂים טוֹבִים, טוֹב מִבָּנִים וּמִבָּנוֹת. אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו. לְפִי שֶׁדּוֹר הַמַּבּוּל הִשְׁחִיתוּ הִתְעִיבוּ בִּשְׁלֹשָׁה מִינֵי הַשְׁחָתוֹת שֶׁנִּזְכְּרוּ בַּפָּרָשָׁה, וְהֵם עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וְגָזֵל, עַל כֵּן הִקְדִּים לוֹמַר שֶׁנֹּחַ הָיָה גָּדוּר בִּשְׁלָשְׁתָּם. כִּי ״אִישׁ צַדִּיק״ – הַיְנוּ שֶׁלֹּא הָיָה גּוֹזֵל מִשֶּׁל אֲחֵרִים. ״תָּמִים הָיָה בְּדֹרֹתָיו״ – הַיְנוּ שֶׁהָיָה גָּדוּר מֵעֲרָיוֹת, כִּי נוֹלַד מָהוּל וְהָיָה תָּמִים. ״אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ״ – לֹא פָּנָה אֶל אֱלֹהִים אֲחֵרִים. אֲבָל דּוֹר הַמַּבּוּל פָּרְצוּ גֶּדֶר שְׁלָשְׁתָּן.

These are the generations of Noah — Noah was a righteous man, etc. Rashi explains that since the Torah mentioned him, it records his praise. According to this explanation, it should have recorded his praise at the end of Genesis, since he is also mentioned there. However, since it says here, These are the generations, and wherever it says “these” it excludes what came before, this comes to tell you that all the previous generations are not called [true] generations because their memory would be erased in the flood and they would be as if they never existed. But these are called lasting generations. Therefore, here it needed to give a good reason why these remained more than others — because Noah was a righteous and perfect man, etc. Therefore, all his generations went on to eternal life while all the previous generations went to eternal shame and contempt. And according to another explanation that Rashi gives — to teach you that the main “offspring” of the righteous are their good deeds — the word these comes to exclude ordinary offspring, telling you that these [good deeds] are his main generations. This is mentioned here because God restrained his fountain and he didn’t have many sons and daughters. Perhaps Noah was distressed about this, therefore it says that besides this, he had many generations of good deeds, which are better than sons and daughters. A righteous and perfect man he was in his generations. Since the generation of the flood corrupted and acted abominably in three types of corruptions that are mentioned in the Torah portion — namely idolatry, sexual immorality, and theft — therefore the Torah prefaces by saying that Noah fenced himself off from all three of these. For [when it says] righteous man — this means that he did not steal from others; perfect was he in his generations — this means that he fenced himself off from sexual immorality, as he was born circumcised and was perfect. Noah walked with God — he did not turn to other gods. However, the generation of the flood breached the boundaries of all three of these.

אָמְנָם לְפִי מַה שֶּׁמַּסִּיק בַּמִּדְרָש, ״קֹרַח״ – שֶׁעָשָׂה קָרְחָה בָּעוֹלָם כוּ׳, נִרְאֶה שֶׁדַּעַת בַּעַל הַמִּדְרָש זֶה לוֹמַר שֶׁקֹּרַח חָלַק עַל מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב: ״הַנּוֹעָדִים עַל ה׳״ (במדבר כז ג) ״בְּהַצּוֹתָם עַל ה׳״ (במדבר כו ט), וְהֵיכָן מָצִינוּ שֶׁקֹּרַח נוֹעַד עַל ה׳, אַף עַל פִּי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין קי.) שֶׁהַחוֹלֵק עַל רַבּוֹ כְּחוֹלֵק עַל הַשְּׁכִינָה, מִכָּל מָקוֹם הִיא גּוּפָא קַשְׁיָא, לָמָּה יִהְיֶה כְּחוֹלֵק עַל הַשְּׁכִינָה. אֶלָּא לְפִי שֶׁקֹּרַח טָעַן שֶׁהָעוֹלָם קַדְמוֹן כְּקַדְמוּת הַשֵּׁם יִתְבָּרַךְ וְהוּא מְחֻיָּב הַמְּצִיאוּת, וְהֻצְרַךְ לִכְפִירָה זוֹ כְּדֵי לְחַזֵּק מַחֲלֻקְתוֹ, כִּי הוּא טָעַן וְאָמַר ״כִּי כָל הָעֵדָה כֻּלָּם קְדוֹשִׁים וּבְתוֹכָם ה׳ וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל קְהַל ה׳״, וְדַעְתּוֹ לוֹמַר שֶׁאֵין יִתְרוֹן וּשְׂרָרָה לְשׁוּם נוֹצָר עַל חֲבֵרוֹ כְּדֶרֶךְ שֶׁאֵין קְדִימָה חָס וְשָׁלוֹם לוֹ יִתְבָּרַךְ עַל בְּרוּאָיו. וְזֶהוּ שֶׁאָמַר: ״וּבְתוֹכָם ה׳״, וְהָיָה רָאוּי לִהְיוֹת ה׳ בְּרֹאשָׁם וְלֹא בְּתוֹכָם בָּאֶמְצַע, אֶלָּא הוֹרָה וְהוֹדָה כִּבְיָכוֹל שֶׁאֵין לוֹ קְדִימָה, קַל וָחֹמֶר בֶּן בְּנוֹ שֶׁל קַל וָחֹמֶר מַדּוּעַ תִּתְנַשְּׂאוּ אַתֶּם. וְאָמַר לוֹ מֹשֶׁה ״בֹּקֶר״, גְּבוּלוֹת חָלַק הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, יְכוֹלִים אַתֶּם לַהֲפוֹךְ בֹּקֶר לְעֶרֶב? כֵּן תּוּכְלוּ לְבַטֵּל אֶת זוֹ, שֶׁנֶּאֱמַר (בראשית א ד-ה): ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר״, ״וַיַּבְדֵּל״, וּכְתִיב: ״וָאַבְדִּיל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי״ (ויקרא כ כו) וּכְשֵׁם שֶׁהִבְדִּיל יִשְׂרָאֵל מִן הָאֻמּוֹת כָּךְ הִבְדִּיל אֶת אַהֲרֹן כוּ׳ (רש״י בשם מדרש). וְכָל מַשְׂכִּיל יִשְׁתּוֹמֵם עַל הַמַּרְאֶה, מַה עִנְיַן מַרְאֵה הָעֶרֶב וְהַבֹּקֶר לְכָאן, אֶלָּא לְפִי שֶׁקֹּרַח חָלַק אַעִקָּרָא דְּדִינָא, לוֹמַר שֶׁהָעוֹלָם קַדְמוֹן, וּמַרְאֵה הָעֶרֶב וּבֹקֶר הַכֹּל בְּמִקְרֶה, וְאִם כֵּן לָמָּה תֵצֵא כָּזֹאת מִלְּפָנָיו יִתְבָּרַךְ לְהַבְדִּיל בֵּין אִישׁ וּבֵין רֵעֵהוּ. וּמֹשֶׁה הֵשִׁיב לוֹ מִטּוּנָךְ רְאָיָה, כִּי הַמִּקְרֶה לֹא יַתְמִיד זְמַן רַב, וַהֲרֵי עֵינֵינוּ הָרוֹאוֹת שֶׁאֵין אַתָּה יָכוֹל לְבַטֵּל הַבְדָּלַת בֹּקֶר וָעֶרֶב, אִם כֵּן אֵין זֶה מִקְרֶה אֶלָּא כָּךְ נִבְרָא בִּרְצוֹנוֹ. וּכְשֵׁם שֶׁהוּא יִתְבָּרַךְ קַדְמוֹן לְכָל נוֹצָר, כָּךְ חָלַק מִכְּבוֹדוֹ לַאֲשֶׁר חָפֵץ בּוֹ וְחָלַק גְּבוּלוֹת, לַיּוֹם נָתַן גְּבוּלוֹ בַּיּוֹם, וְאֶת יִשְׂרָאֵל נָתַן עֶלְיוֹן עַל כָּל הָעַמִּים, כָּךְ נָתַן בִּרְצוֹנוֹ יִתְבָּרַךְ גְּדֻלָּה זוֹ לְאַהֲרֹן. וְזֶהוּ שֶׁאָמַר ״אִם בְּרִיאָה יִבְרָא ה׳״ וְגוֹ׳, פֵּרֵשׁ רַשִׁ״י, ״אִם בְּרִיאָה״ – פֶּה לָאָרֶץ מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, מוּטָב; וְאִם לָאו – ״יִבְרָא ה׳״. וְקָשֶׁה לִי, לָמָּה לֹא נֶאֱמַר בּוֹ ״כִּי טוֹב״, כִּי לֹא מָצִינוּ לְשׁוֹן מוּטָב מְפֹרָשׁ בַּפָּסוּק. אֶלָּא וַדַּאי כָּךְ פֵּרוּשׁוֹ, קֹרַח חָלַק עַל הַבְּרִיאָה שֶׁל שֵׁשֶׁת יְמֵי בְּרֵאשִׁית וְטָעַן לֹא הָיוּ דְבָרִים מֵעוֹלָם, וַאֲנִי אוֹמֵר שֶׁיֵּשׁ בְּרִיאָה, עַל כֵּן אֲנִי אוֹמֵר ״אִם בְּרִיאָה״ רוֹצֶה לוֹמַר אִם הָיְתָה בְּרִיאָה חֲדָשָׁה בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, אָז ״יִבְרָא ה׳״ חֲדָשָׁה בָּאָרֶץ ״וּפָצְתָה אֶת פִּיהָ וְגוֹ׳, וְיָדְעוּ כִּי נִאֲצוּ הָאֲנָשִׁים הָאֵלֶּה אֶת ה׳״ בְּמַה שֶּׁאָמְרוּ שֶׁלֹּא הָיְתָה בְּרִיאָה מֵעוֹלָם, וְעַכְשָׁו יַאֲמִינוּ לְמַפְרֵעַ שֶׁהָיְתָה בְּרִיאָה כְּשֵׁם שֶׁבָּרָא ה׳ חֲדָשָׁה בָּאָרֶץ עַכְשָׁו.

However, according to what is concluded in the Midrash, Korach — who made a bald spot [korcha] in the world, etc., it appears that the author of this Midrash intends to say that Korach disputed the existence of the Holy One, Blessed be He, as it is written, who had assembled against the Lord when they opposed the Lord (Numbers 26:9). But where do we find that Korach assembled against the Lord? Even though our Sages of blessed memory said (Sanhedrin 110a) that one who disputes his teacher is like one who disputes the Divine Presence, nevertheless, this itself is difficult — why should it be considered like disputing the Divine Presence? Rather, it is because Korach claimed that the world is eternal, co-eternal with the Holy One, Blessed be He, and that it exists necessarily. He needed this heretical belief to strengthen his argument, as he claimed and said, For all the congregation are holy, and the Lord is among them; why then do you exalt yourselves above the assembly of the Lord? His intention was to say that no created being has superiority or authority over another, just as there is no primacy [God forbid] of the Blessed One over His creations. This is why he said, and the Lord is among them. It would have been appropriate to say that the Lord is at their head, not among them in the middle, but this indicated and acknowledged, as it were, that He has no primacy. How much more so, a fortiori, why do you exalt yourselves? Moses replied to him, In the morning — the Holy One, Blessed be He, set boundaries in His world — “Can you transform morning into evening? So too, you cannot nullify this,” as it says, And there was evening and there was morning… and He divided (Genesis 1:4-5). And it is written, I have set you apart from the peoples to be Mine (Leviticus 20:26). And just as He distinguished Israel from the nations, so did He distinguish Aaron, etc. [Rashi, quoting the Midrash]. And any intelligent person would be astonished at this vision, what does the vision of evening and morning have to do with this? Rather, it is because Korach fundamentally disagreed with the principle, claiming that the world is primordial and that the appearance of evening and morning is all by chance, and if so, why would such a distinction come from the Almighty to differentiate between one man and another? Moses responded to him with proof from [Korach’s own] claim, because chance events do not persist for long periods, and we clearly see that you cannot nullify the distinction between morning and evening. Therefore, this is not by chance, but was created according to His will. Just as He preceded all creation, so He has apportioned some of His honor to whom He desires, and set boundaries for the day, giving it its limit within the day, and made Israel supreme over all nations. Similarly, by His will, He granted this greatness to Aaron. And this is what is meant by if the Lord creates a creation, etc. Rashi explains: “If a mouth for the earth has existed since the six days of creation, it is better [mutav], and if not, the Lord will create one.” This is difficult for me, because why was ki tov [that it was good] not said about it, as we do not find the term mutav [it is better] explicitly in the verse. But certainly, this is its interpretation: Korach disputed the creation of the six days of creation and argued that these things never existed. And I say that there was a creation, therefore I say if a creation — meaning, if there was a new creation during the six days of creation, then the Lord will create something new in the earth and it shall open its mouth, etc. And they will know that these men have provoked the Lord — by saying that there was never any creation. And now they will believe retroactively that there was indeed a creation, just as the Lord has now created something new in the earth.

״וּבָאוּ״, מֵעַצְמָם מַשְׁמָע, וּמִי יִרְדֹּף אַחֲרֵיהֶם שֶׁאָמַר ״וְהִשִּׂיגֻךָ״? הַבֵּאוּר הוּא, שֶׁכָּל הָרוֹדֵף אַחַר הַשְּׂרָרָה, הִיא בּוֹרַחַת מִמֶּנּוּ, וְהַבּוֹרֵחַ מִן הַשְּׂרָרָה, הַשְּׂרָרָה רוֹדֶפֶת אַחֲרָיו (תנחומא ויקרא ג). וְהַשְּׂרָרָה מָקוֹר לְכָל הַבְּרָכוֹת, כִּי מַה שֶּׁקָּנָה עֶבֶד קָנָה רַבּוֹ. ״וּנְתָנְךָ ה׳ עֶלְיוֹן״ וְגוֹ׳, כִּי זֶהוּ הַשְּׂרָרָה אֲשֶׁר לֹא יֵאוֹת לְךָ לְבַקֵּשׁ אוֹתָהּ וּלְהִשְׁתַּדֵּל אַחֲרֶיהָ, וּמִכָּל מָקוֹם יִתֵּן ה׳ אוֹתָהּ לְךָ. וּמֵאָז וָהָלְאָה תִּהְיֶה הַשְּׂרָרָה רוֹדֶפֶת אַחֲרֶיךָ וְתַשִּׂיגֶךָ, וְאַגַּב הַשְּׂרָרָה יָבוֹאוּ מֵעַצְמָם כָּל הַבְּרָכוֹת הָאֵלֶּה, כִּי הוֹלְכִים לְרֶגֶל הַשְּׂרָרָה הָרוֹדֶפֶת אַחֲרֶיךָ, כָּךְ כָּל הַבְּרָכוֹת יִרְדְּפוּ אַחֲרֶיךָ מִבְּלִי שֶׁתַּחֲזֹר אַחֲרֵיהֶם, וְהִשִּׂיגֻךָ אַגַּב הַשְּׂרָרָה, כִּי תִּקְנֶה עַל יָדָהּ כָּל הַבְּרָכוֹת שֶׁל כָּל גּוֹיֵי הָאָרֶץ

וַיֹּאמֶר ה׳ אֶל אַבְרָם לֶךְ לְךָ וְגוֹ׳. מַה הָיָה הַמִּקְרָא חָסֵר אִם הָיָה אוֹמֵר ״לֶךְ לְךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ״, וְלָמָּה הִזְכִּיר פְּרָטִים אֵלּוּ ״מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ״? גַּם מִלַּת ״לְךָ״ צָרִיךְ בֵּאוּר, כִּי אֵין מַשְׁמָעוּתוֹ ״לְךָ לַהֲנָאָתְךָ״. גַּם מַה שֶּׁפֵּרֵשׁ הָרַמְבַּ״ן שֶׁהוּא מִלְּשׁוֹן ״אֵלֶךְ לִּי אֶל הַר הַמּוֹר״ (שיר השירים ד, ו) לֹא נִרְאֶה, כִּי גַם ״לִי״ גַּם ״לְךָ״ יִהְיֶה לוֹ בֵּאוּר אַחֵר, הַיּוֹתֵר קָרוֹב לִפְשׁוּטוֹ. וְנִרְאֶה לִי שֶׁהֶעְתִּיקוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעִנְיָן לְעִנְיָן כְּדֶרֶךְ שֶׁמְּחַנְּכִין הַתִּינוֹק, כִּי אוּלַי יִהְיֶה קָשֶׁה עָלָיו לְקַבֵּל הַכֹּל בְּבַת אַחַת. עַל כֵּן עָשָׂה לוֹ שָׁלֹשׁ חֲלוּקּוֹת וְהֶעְתִּיקוֹ אֶל עִנְיָן רְבִיעִי. כִּי מִתְּחִלָּה בִּקֵּשׁ מִמֶּנּוּ לַעֲזֹב אַרְצוֹ, וְזֶה שְׁאֵלָה קְטַנָּה, יַעַן כִּי אֵין לָאָדָם תּוֹעֶלֶת מֵאַרְצוֹ יוֹתֵר מֵאֲרָצוֹת אֲחֵרוֹת, כִּי אִם הַשֵּׁם וְהַכָּבוֹד הַמְדֻמֶּה שֶׁעוֹשִׂין לוֹ בְּמָקוֹם שֶׁמַּכִּירִין אוֹתוֹ. וְזוּלַת זֶה אֵין לוֹ שָׁם עֵזֶר וָסַעַד מִכָּל אַנְשֵׁי אַרְצוֹ הָרְחוֹקִים, וּבְנָקֵל יִתְפַּתֶּה לְעָזְבָם. וְאַחַר כָּךְ, כַּאֲשֶׁר הֵסִיחַ מִלִּבּוֹ כָּל אַרְצוֹ, אָמַר: פֶּן יִהְיֶה נַפְשׁוֹ קְשׁוּרָה בְּאַנְשֵׁי מוֹלַדְתּוֹ שֶׁיֵּשׁ לוֹ קְצָת עֵזֶר וָסַעַד מֵהֶם, כְּדֶרֶךְ הַמִּשְׁפָּחוֹת שֶׁהָאֶחָד נִכְנָס בָּעֳבִי הַקּוֹרָה בְּעַד שְׁאֵר בְּשָׂרוֹ, וְלֹא יִתְּנוּ לְזָרִים מָקוֹם לִמְשׁוֹל בָּהֶם. וְזֶה תּוֹעֶלֶת קְצָת יוֹתֵר מֵהָרִאשׁוֹן. וְאַחַר שֶׁנִּתְפַּתָּה גַּם לָזֶה, חָשַׁשׁ פֶּן תִּדְבַּק נַפְשׁוֹ בְּבֵית אָבִיו שֶׁיֵּשׁ לוֹ שָׁם תּוֹעֶלֶת נוֹסָף עַל כָּל אֵלּוּ, וְהוּא תּוֹעֶלֶת מָמוֹן, כִּי ״בַּיִת וָהוֹן נַחֲלַת אָבוֹת״ (משלי יט, יד). נוֹסָף עַל שְׁלֹשָׁה מִינֵי קֻרְבָה אֵלּוּ, יֵשׁ קֻרְבָה רְבִיעִית, כִּי אָדָם קָרוֹב אֵצֶל עַצְמוֹ יוֹתֵר מִכָּל שְׁלֹשָׁה מִינֵי קְרוֹבִים אֵלּוּ. עַל כֵּן נֶאֱמַר ״לֶךְ לְךָ״ – לְעַצְמוּתְךָ, כְּדֶרֶךְ שֶׁנֶּאֱמַר לְאָדָם שֶׁיֵּלֵךְ לַעֲבֹד אֶת הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם. וּלְמַעְלָה פָּרָשַׁת בְּרֵאשִׁית (בראשית ג:כג) פֵּרַשְׁתִּי שֶׁקָּאֵי עַל הַר הַמּוֹרִיָּה, כִּי אָדָם מִמְּקוֹם כַּפָּרָתוֹ נִבְרָא, וּמְקוֹרוֹ מֵהַר הַמּוֹרִיָּה, כִּי מִשָּׁם לֻקַּח עֲפָרוֹ. וְדֶרֶךְ הַסֻּלָּם שֶׁבְּבֵית הַמִּקְדָּשׁ שֶׁלְּמַטָּה, מְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ שֶׁלְּמַעְלָה, עוֹלִים וְיוֹרְדִים בּוֹ הַנְּשָׁמוֹת הַטְּהוֹרוֹת. אִם כֵּן, שָׁם עַצְמוּת הַגּוּף, וְשָׁם חֶבְיוֹן עֻזָּהּ שֶׁל הַנְּשָׁמָה. וְאִם כֵּן, אָדָם קָרוֹב אֵצֶל עַצְמוּתוֹ בְּיוֹתֵר מִכָּל מִינֵי קְרוֹבִים שֶׁהִזְכִּיר, עַל כֵּן נֶאֱמַר ״לֶךְ לְךָ״. וְכֵן נֶאֱמַר לָשׁוֹן זֶה בָּעֲקֵדָה (בראשית כב:ב) ״וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה״ וְגוֹ׳. וּבִשְׁנֵיהֶם לֹא גִּלָּה לוֹ הַמָּקוֹם מִיָּד, כִּי כָּאן נֶאֱמַר ״אֲשֶׁר אַרְאֶךָּ״, וּבָעֲקֵדָה נֶאֱמַר ״אֲשֶׁר אֹמַר אֵלֶיךָ״. לְפִי שֶׁלֹּא רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְגַלּוֹת לְאַבְרָם מְקוֹם מוֹצָא הַגּוּף וְהַנֶּפֶשׁ, עַד אֲשֶׁר יַעֲרֶה עָלָיו מִמָּרוֹם רוּחַ קָדְשׁוֹ תְּחִלָּה. כִּי מֵהַיָּדוּעַ (תנחומא בא ה) שֶׁאֵין הַנְּבוּאָה שׁוֹרָה בְּחוּצָה לָאָרֶץ. וְאִם כֵּן, כָּל זְמַן הֱיוֹתוֹ בְּחוּצָה לָאָרֶץ, עַד שֶׁלֹּא הָיָה בּוֹ רוּחַ נְבוּאָה, לֹא יֵדַע וְלֹא יָבִין מַהוּת הַנְּשָׁמָה אֲשֶׁר מְקוֹרָהּ מֵהַר הַמּוֹרִיָּה, וַאֲפִלּוּ מַהוּת יְצִירַת הַחֹמֶר מִשָּׁם לֹא יָבִין, עַד בּוֹאוֹ אֶל תּוֹךְ הָאָרֶץ הַקְּדוֹשָׁה, מָקוֹם מוּכָן אֶל הַנְּבוּאָה. אָז הֶרְאָה לוֹ הַשֵּׁם יִתְבָּרַךְ מַעֲלוֹת הַמָּקוֹם הַקָּדוֹשׁ הַהוּא, וְאֵיךְ הוּא מָקוֹם לְעַצְמוּתוֹ שֶׁל אָדָם, כִּי שָׁם בֵּיתוֹ וּמְקוֹם חָצְבָהּ שֶׁל הַנְּשָׁמָה, וּמַחְצַב הַחֹמֶר, אֲשֶׁר בַּעֲבוּרוֹ רָאוּי לוֹ לַעֲזֹב כָּל אֵלּוּ וְלֵילֵךְ לְהִדָּבֵק בְּמָקוֹם קָדוֹשׁ הַהוּא, כִּי שָׁם יַגִּיעַ אֶל דְּבֵקוּת הַשְּׁכִינָה. וְזֶה שֶׁפֵּרֵשׁ רַשִׁ״י ״הָלוֹךְ וְנָסֹעַ הַנֶּגְבָּה״ – לֵילֵךְ לִדְרוֹמָהּ שֶׁל יְרוּשָׁלַיִם וְהַר הַמּוֹרִיָּה.

“And God said to Abram, ‘Go forth, etc.’” What would the verse have been lacking if it had simply said “Go forth to the land that I will show you”? Why did it need to specify these details from your land, from your birthplace, and from your father’s house? Also, the word lecha [for yourself] needs explanation, as it doesn’t mean “go for your benefit.” Furthermore, the Ramban’s interpretation that it’s similar to the phrase I will go for myself to the mountain of myrrh (Song of Songs 4:6) doesn’t seem correct, as both “li” and “lecha” should have a different explanation that’s closer to the simple meaning. It appears to me that the Holy One, Blessed be He, moved him from one matter to another, like how we educate a child, because perhaps it would be difficult for him to accept everything at once. Therefore, He made three divisions and moved him to a fourth matter. Initially, He asked him to leave his land, which was a small request, since a person doesn’t gain more benefit from his own land than from other lands. The only benefit is the fame and imagined honor people give someone in a place where they know him, but beyond this, he has no help or support from all the people of his land who are not related, so it’s easy to be persuaded to leave them. Then, after he removed his whole land from his heart, He addressed the possibility that his soul might be bound to the people of his kin, from whom he had some help and support, as families typically do, where one person bears the burden for his relatives and they don’t allow strangers to dominate them. This offered somewhat more benefit than the first. After he was persuaded of this too, there was concern that his soul might cling to his father’s house, where he had additional benefit beyond all these, namely the benefit of wealth, as house and wealth are inherited from fathers. Beyond these three types of closeness, there is a fourth type of closeness, for a person is closer to their own essence than to all these three types of relatives. Therefore, it says lech lecha [go to yourself] — to your essence, just as it was said to Adam to work the ground from which he was taken. And earlier in the book of Genesis (3:23), I explained that this refers to Mount Moriah, because Adam was created from the place of his atonement, and his origin is from Mount Moriah, as his dust was taken from there. And through the ladder in the lower Temple, which is aligned with the upper Temple, pure souls ascend and descend. Therefore, there lies the essence of the body, and there is the hidden strength of the soul. Thus, a person is closest to their own essence more than all types of relatives mentioned, therefore it says lech lecha. The same expression is used regarding the Binding of Isaac (Genesis 22:2), And go for yourself to the land of Moriah. In both instances, the location was not immediately revealed to him, as here it says which I will show you, and in the Binding it says which I will tell you. This is because the Holy One, Blessed be He, did not want to reveal to Abraham the place of origin of body and soul until His holy spirit would first be poured upon him from above. For it is known (Tanchuma Bo 5) that prophecy does not rest outside the Land of Israel, and therefore as long as he was outside the Land, until he had the spirit of prophecy, he could not know or understand the essence of the soul whose source is from Mount Moriah, and even the nature of physical creation from there, he could not understand. Only upon entering the Holy Land, a place suited for prophecy, did the Holy One, Blessed be He, show him the virtues of that holy place and how it is the place of man’s essence, for there is his home and the source from which the soul is hewn, and the quarry of matter. For this reason, it was proper for him to leave all these and go to cleave to that holy place, for there he would achieve attachment to the Divine Presence. And this is what Rashi explained about journeying toward the Negev — to go to the south of Jerusalem and Mount Moriah.

וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ. לְפִי שֶׁכְּבָר הִזְכִּיר שֶׁיּוֹסֵף מֵת וְכָל אֶחָיו וְכָל הַדּוֹר הַהוּא, אֲבָל מִיתַת יַעֲקֹב לֹא הִזְכִּיר, לְפִי שֶׁיַּעֲקֹב לֹא מֵת, וְזֶה הַזְּכוּת, שֶׁהָיוּ בְּנֵי יִשְׂרָאֵל, הָיָה קַיָּם לְעוֹלָם. עַל כֵּן אָמַר ״וּבְנֵי יִשְׂרָאֵל״ מִצַּד הֱיוֹתָם בָּנָיו שֶׁל יִשְׂרָאֵל ״פָּרוּ וַיִּשְׁרְצוּ״ וְגוֹ׳. וּמַה שֶּׁכָּתוּב ״בְּנֵי יִשְׂרָאֵל״ וְלֹא ״בְּנֵי יַעֲקֹב״, לְפִי שֶׁשֵּׁם יַעֲקֹב גּוּפָנִי וְיִשְׂרָאֵל רוּחָנִי, כִּי כְּבָר נִסְתַּלֵּק הַחָמְרִיּוּת מִן יַעֲקֹב. וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד. הֲוָה לֵיהּ לְמֵימַר ״מְאֹד מְאֹד״, מַהוּ ״בִּמְאֹד״? אֶלָּא שֶׁרָצָה לְהוֹרוֹת שֶׁנַּעֲשׂוּ עֲשִׁירִים גַּם בְּמָמוֹן, שֶׁנִּקְרָא ״מְאֹד״, כְּמוֹ שֶׁכָּתוּב (דברים ו, ה) ״וּבְכָל מְאֹדֶךָ״. זֶה שֶׁאָמַר ״וַיַּעַצְמוּ בִּמְאֹד״ – הַיְינוּ בְּמָמוֹן שֶׁנִּקְרָא ״מְאֹד״, בְּאוֹתוֹ ״מְאֹד״ נִתְעַצְּמוּ ״מְאֹד״. וּלְפִיכָךְ חָשַׁב פַּרְעֹה לַהֲבִיאָם לִידֵי עֹנִי, כְּמוֹ שֶׁכָּתוּב (שמות א, יא) ״וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים״, כִּי עַל יְדֵי הַמַּס שֶׁיִּתְּנוּ יָבוֹאוּ לִידֵי עֹנִי. וְעַל כֵּן נֶעֱנַשׁ פַּרְעֹה, כִּי הַבִּנְיָן גָּרַם לוֹ לְהִתְמַסְכֵּן, שֶׁנֶּאֱמַר (שמות א, יא) ״וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה״, וּכְאָמְרָם זִכְרוֹנָם לִבְרָכָה (יבמות סג.) ״הָעוֹסֵק בְּבִנְיָן מִתְמַסְכֵּן״.

And the children of Israel were fruitful and multiplied abundantly. Since the text had already mentioned that Joseph died along with all his brothers and that entire generation, but it did not mention the death of Jacob because Jacob did not truly die, and this merit — that they were the children of Israel — remained forever. Therefore it says: And the children of Israel, by virtue of being the sons of Israel, were fruitful and multiplied abundantly, etc. And the reason it says, “children of Israel” and not “children of Jacob” is because the name Jacob represents the physical, while Israel represents the spiritual, as the materiality had already been removed from Jacob. “And they multiplied and grew exceedingly strong.” It should have said, “very very” [instead of “exceedingly”]. What is meant by “bemeod” [with might]? Rather, it wants to teach that they became wealthy also in possessions, which is called “meod” [might/wealth], as it is written and with all your might (Deuteronomy 6:5). This is what it means: “and they grew strong with might [bemeod]” — meaning with possessions that are called “might,” and with that “might” they grew very strong. Therefore, Pharaoh planned to bring them to poverty, as it is written: and they placed tax collectors over them, because through the taxes they would pay, they would come to poverty. And for this Pharaoh was punished, because the building caused him to become poor, as it says: and he built storage cities for Pharaoh, and as our Sages of blessed memory said, (Yevamot 63a) One who engages in building becomes impoverished.

נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ. הָרַמְבַּ״ן כָּתַב בְּשֵׁם רַבִּי דָּוִד קִמְחִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לָאָרֶץ ״נַעֲשֶׂה אֲנִי וְאַתְּ״, כִּי הָאָרֶץ נָתְנָה יְבוּל חָמְרָהּ כְּמוֹ שֶׁנָּתְנָה לִשְׁאָר בַּעֲלֵי חַיִּים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן בּוֹ הַחֵלֶק הָרוּחָנִי, וּ״בְצַלְמֵנוּ כִּדְמוּתֵנוּ״ הַיְנוּ שֶׁיִּדְמֶה לִשְׁנֵיהֶם – בְּגוּפוֹ לָאָרֶץ וּבְנִשְׁמָתוֹ לָעֶלְיוֹנִים. וּמַה שֶּׁכָּתוּב ״כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם״ לְסַפֵּר הַפֶּלֶא שֶׁבּוֹ נִבְדָּל הָאָדָם מִשְּׁאָר בַּעֲלֵי חַיִּים, וְעַל פֵּרוּשׁ זֶה הִסְכִּימוּ רַבִּים, וּבָאוּ עוֹד פֵּרוּשִׁים רַבִּים בְּעִנְיַן אֲמִירַת ״נַעֲשֶׂה״ וּבְעִנְיַן הַצֶּלֶם וְהַדְּמוּת. וְנָכוֹן לוֹמַר שֶׁלְּכָךְ אָמַר לְשׁוֹן ״נַעֲשֶׂה״ לְהַרְאוֹת שְׂרָרָתוֹ יִתְבָּרַךְ דַּוְקָא כְּשֶׁבָּרָא אֶת הָאָדָם, לְהוֹרוֹת שֶׁעִקַּר מַלְכוּתוֹ יִתְבָּרַךְ נִרְאֶה בַּבְּרִיאוֹת, מִן הָאָדָם אֲשֶׁר יָצַר לִכְבוֹדוֹ. וְעִנְיַן הַצֶּלֶם וְהַדְּמוּת, אַף עַל פִּי שֶׁנֶּאֱמַר (ישעיהו מ:יח) ״וּמַה דְּמוּת תַּעַרְכוּ לוֹ״, וְכָתוּב (ישעיהו מ:כה) ״וְאֶל מִי תְדַמְּיוּנִי וְאֶשְׁוֶה״, מִכָּל מָקוֹם מָצִינוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְרָאֶה לִנְבִיאָיו בְּדִמְיוֹן דְּמוּת אָדָם, כִּי בְּהַר סִינַי נִרְאָה כְּזָקֵן יוֹשֵׁב בִּישִׁיבָה, וְעַל הַיָּם נִרְאָה כְּגִבּוֹר, וְכָתוּב (יחזקאל א:כו) ״וְעַל הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם״, כִּי בְּכָל אֵלֶּה הַדִּמְיוֹנוֹת רָגִיל הוּא יִתְבָּרַךְ לְהִתְרָאוֹת, וְעָלָיו יָכוֹל לִהְיוֹת שֶׁאָמַר ״בְּצַלְמֵנוּ כִּדְמוּתֵנוּ״, אַף עַל פִּי שֶׁבֶּאֱמֶת אֵין לוֹ יִתְבָּרַךְ דְּמוּת, וּכְבוֹד אֱלֹהִים הַסְתֵּר דָּבָר.

Let us make man in our image, after our likeness. Ramban wrote in the name of Rabbi David Kimchi that the Holy One, blessed be He, said to the earth “Let us — you and I — make [man],” because the earth contributed its material yield just as it did for other living creatures, while the Holy One, blessed be He, placed within him the spiritual portion. Thus, in our image, after our likeness means that he [man] would resemble both of them — in his body resembling the earth, and in his soul resembling the heavenly beings. Regarding what is written “for in God’s image He made man”: To tell of the wonder by which man is distinguished from other living beings. Many have agreed with this interpretation, and there are many additional interpretations regarding the saying let us make and regarding the matter of image and likeness. And it is correct to say that the language let us make was used to demonstrate His sovereignty specifically when He created man, to teach that the essence of His kingship is seen in creation, through man whom He formed for His glory. And regarding the matter of image and likeness, even though it is written To what likeness can you compare Him? (Isaiah 40:18) and it is written To whom then will you liken Me, that I should be equal? (Isaiah 40:25), nevertheless, we find that the Holy One, blessed be He, appears to His prophets in the likeness of human form, for at Mount Sinai He appeared as an elder sitting in session, and at the sea He appeared as a warrior, and it is written and upon the throne was a likeness as the appearance of a man (Ezekiel 1:26). For in all these likenesses He regularly appears, and it is possible that it was regarding this that He said in Our image, after Our likeness, even though in truth He has no form, and it is the glory of God to conceal a matter (Proverbs 25:2).

אִם בְּחֻקּוֹתַי תֵּלֵכוּ וְגֵו׳. פֵּרֵשׁ רַשִׁ״י שֶׁתִּהְיוּ עֲמֵלִים בַּתּוֹרָה כו׳. אַף עַל פִּי שֶׁרַשִׁ״י הִכְרִיחַ זֶה מִן יִתּוּר הַפְּסוּקִים, שֶׁהֲרֵי קִיּוּם הַמִּצְוֹת כְּבָר אָמוּר כו׳, מִכָּל מָקוֹם גַּם מִצַּד הַלָּשׁוֹן הַדָּבָר צָרִיךְ בֵּאוּר. וְהוּא, שֶׁדַּעְתּוֹ לַעֲשׂוֹת שְׁלֹשָׁה חֲלֻקּוֹת בְּפָסוּק זֶה, אֲשֶׁר כְּנֶגְדָּם אָמַר שְׁלֹשָׁה פְּעָמִים ״וְנָתַתִּי״. בְּפָרָשָׁה רִאשׁוֹנָה אָמַר ״אִם בְּחֻקּוֹתַי תֵּלֵכוּ״, עַל הֶעָמֵל בַּתּוֹרָה וְקוֹבֵעַ עִתִּים לַתּוֹרָה חֹק וְלֹא יַעֲבֹר. וְעַל זֶה אָמַר לְשׁוֹן ״בְּחֻקּוֹתַי״, כִּי אֵין כַּוָּנָתוֹ עַל מִצְוֹת הַחֻקִּיּוֹת, כִּי לֹא מָצִינוּ בָּהֶם בְּכָל הַתּוֹרָה לְשׁוֹן הֲלִיכָה, כִּי לֹא נֶאֱמַר בְּכָל הַתּוֹרָה לְכוּ בְּחֻקּוֹתַי, שְׁמַע מִנַּהּ שֶׁהֲלִיכָה זוֹ מְדַבֶּרֶת בְּדָבָר שֶׁאֵין הקב״ה מְצַוֶּה עָלָיו זוּלַת שֶׁהָאָדָם מֵעַצְמוֹ עוֹשֶׂה כֵן, וּבְעַל כָּרְחֲךָ תְּפָרְשׁוֹ עַל הַדָּבָר שֶׁהָאָדָם פּוֹעֵל בַּטֶּבַע, כִּי מִצַּד הַהֶרְגֵּל נַעֲשֶׂה הַדָּבָר לְטֶבַע שֵׁנִי, וְלֹא יִצְדַּק זֶה כִּי אִם בְּקוֹבֵעַ חֻקִּים וְעִתִּים לַתּוֹרָה, וְהוּא מַרְגִּיל עַצְמוֹ לָבֹא לְבֵית הַמִּדְרָשׁ בְּעֵת יָדוּעַ עַד שֶׁנַּעֲשָׂה הַדָּבָר לְטֶבַע אֵצֶל הָרַגְלַיִם. וְזֶה כְּדַעַת הַמִּדְרָשׁ (רבה לה א) הָאוֹמֵר ״אִם בְּחֻקּוֹתַי תֵּלֵכוּ״, הֲדָא הוּא דִכְתִיב (תהלים קיט נט): ״חִשַּׁבְתִּי דְרָכָי וָאָשִׁיבָה רַגְלַי אֶל עֵדֹתֶיךָ״, אָמַר דָּוִד לִפְנֵי הקב״ה, רִבּוֹנוֹ שֶׁל עוֹלָם, בְּכָל יוֹם וָיוֹם הָיִיתִי מְחַשֵּׁב לְמָקוֹם פְּלוֹנִי אֲנִי הוֹלֵךְ, וְהָיוּ רַגְלַי מְבִיאוֹת אוֹתִי לְבָתֵּי מִדְרָשׁוֹת כו׳. וְאֵין זֶה כִּי אִם מִצַּד שֶׁהָיָה קוֹבֵעַ עִתִּים לַתּוֹרָה חֹק וְלֹא יַעֲבֹר, עַד שֶׁרַגְלוֹהִי אִנּוּן עָרְבִין לְהוֹלִיכוֹ לְבָתֵּי מִדְרָשׁוֹת בְּלֹא כַּוָּנָה, כִּי כְּבָר הֻרְגְּלוּ בְּכָךְ. וְעַל כֵּן לֹא הָיָה מָקוֹם לְצַוּוֹת זֶה אֶל הָאָדָם, כִּי עַל הַדָּבָר הַנַּעֲשֶׂה בְּלֹא כַּוָּנָה לֹא יִפֹּל עָלָיו צִוּוּי, כִּי אֵין צִוּוּי לָרַגְלַיִם, אֶלָּא מְדַבֵּר בְּאִם שֶׁכָּךְ קָרָה שֶׁקָּבַע עִתִּים לַתּוֹרָה עַד שֶׁבְּאוֹתוֹ עֵת יֵלְכוּ רַגְלָיו מֵעַצְמָם בְּאוֹתוֹ עֵת אֲשֶׁר נִקְרָא חֹק, וְעַל זֶה אָמַר ״אִם בְּחֻקּוֹתַי תֵּלֵכוּ״. וּכְנֶגֶד זֶה אָמַר ״וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם״, כִּי כְּנֶגֶד הַקּוֹבֵעַ עִתִּים לַתּוֹרָה אָמַר שֶׁזֶּה שְׂכָרוֹ שֶׁיָּבֹאוּ הַגְּשָׁמִים בְּעִתָּם, וּכְאָמְרוּ רז״ל (תענית ז:) אֵין הַגְּשָׁמִים נֶעֱצָרִים כִּי אִם בַּעֲוֹן בִּטּוּל תּוֹרָה, שֶׁנֶּאֱמַר (קהלת י יח): ״בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה״. וְאוּלַי שֶׁמִּטַּעַם זֶה נֶאֱמַר בְּמַתַּן תּוֹרָה ״אַף שָׁמַיִם נָטְפוּ מִפְּנֵי אֱלֹהִים זֶה סִינַי״ (תהלים סח ט), לְהוֹרוֹת שֶׁבִּזְכוּת לִמּוּד הַתּוֹרָה שֶׁמִּן הַשָּׁמַיִם, יֵרֵד הַגֶּשֶׁם מִן הַשָּׁמַיִם, כִּי אִם אֵין תּוֹרָה אֵין קֶמַח (אבות ג כא), וּבִזְכוּת הַחֹק, דְּהַיְנוּ קְבִיעוּת עִתִּים לַתּוֹרָה, יֵרְדוּ הַגְּשָׁמִים בְּעִתָּם. וּמָה שֶׁאָמַר ״וְאֶת מִצְוֹתַי תִּשְׁמְרוּ״, הַיְנוּ הַתַּכְלִית הַיּוֹצֵא מִן הַלִּמּוּד, כִּי הוּא הַמֵּבִיא לִידֵי שְׁמִירַת הַמִּצְוֹת לֹא תַעֲשֶׂה וַעֲשֵׂה. וְעַל מִצְוֹת לֹא תַעֲשֶׂה אָמַר ״וְאֶת מִצְוֹתַי תִּשְׁמְרוּ״, כִּי כָל מָקוֹם שֶׁנֶּאֱמַר הִשָּׁמֶר פֶּן וְאַל אֵינוֹ אֶלָּא לֹא תַעֲשֶׂה (עירובין צו.). ״וַעֲשִׂיתֶם אוֹתָם״, הַיְנוּ מִצְוֹת עֲשֵׂה, וּמִדְּלָא קָאָמַר תִּשְׁמְרוּ וַעֲשִׂיתֶם, לָמָּה לֵהּ לְמִכְתַּב ״אוֹתָם״ שְׁמַע מִנַּהּ שֶׁרָצָה לוֹמַר שֶׁמִּצְוֹת צְרִיכוֹת כַּוָּנָה, כִּי זֶה הַמְּכֻוָּן מִן מִלַּת ״אוֹתָם״.

“If you follow My statutes, etc.” Rashi explains that “you should toil in Torah, etc.” Even though Rashi arrived at this interpretation from the redundancy in the verses since keeping the commandments is already mentioned, nevertheless, the language itself also requires explanation. His [Rashi’s] intention is to divide this verse into three parts, corresponding to which and I will give is mentioned three times. In the first section it says, If you follow My statutes. This refers to toiling in Torah and establishing fixed times for Torah study as an unbreakable rule. For this reason, the language My statutes [bechukkotai] is used, as the intent is not about the statutory [arational] commandments since we do not find the language of “walking” or “following” used with them throughout the Torah. The Torah never says “walk in My statutes, which indicates that this ”walking“ refers to something that the Holy One, blessed be He, does not command directly, but rather something a person does of his own accord. Necessarily, this must be interpreted as something a person does naturally, as through habituation it becomes second nature. This can only apply to someone who establishes fixed times and rules for Torah study, accustoming himself to come to the house of study at a specific time until it becomes natural for his feet. This aligns with the Midrash (Rabbah 35:1) which says about If you follow My statutes: This is what is written I considered my ways and turned my feet to Your testimonies (Psalms 119:59). David said before the Holy One, blessed be He, ”Master of the Universe, each day I would plan to go to a certain place, but my feet would bring me to houses of study, etc.“ This happens only because he established fixed times for Torah study as an unbreakable rule, to the point that his feet would guarantee to take him to houses of study unconsciously, as they had become accustomed to it. Therefore, there was no need to command this to a person, because something done without conscious intention cannot be subject to a commandment — one cannot command the feet. Rather, it speaks of a situation where one has established fixed times for Torah study until, at that time, one’s feet go by themselves at the appointed time, which is called a ”statute“ [chok]. Regarding this it says, If you follow My statutes. Corresponding to this, it states, I will give your rains in their time. For the one who establishes fixed times for Torah study, this is his reward — that the rains will come in their proper time. As the Sages said (Taanit 7b), ”Rain is withheld only because of the sin of neglecting Torah study, as it is said Through laziness, the ceiling sags (Ecclesiastes 10:18).“ And perhaps for this reason it was said at the giving of the Torah. Even the heavens dripped before God, this is Sinai (Psalms 68:9) to teach that in the merit of studying Torah, which is from heaven, rain will descend from heaven, for “if there is no Torah, there is no flour” (Avot 3:21), and in the merit of “statute,” meaning setting fixed times for Torah study, the rains will come in their proper time. And what it says and you shall keep My commandments refers to the purpose that results from learning, for it leads to observing the negative and positive commandments. Regarding the negative commandments it says and you shall keep My commandments, because wherever it says “keep,” “lest,” or “do not,” it refers to a negative commandment (Eruvin 96a). And you shall do them refers to the positive commandments. And since it does not merely say “keep and do,” why does it need to write them? This teaches that the commandments require proper intention, which is what is meant by the word them.

וְהִקְדִּים לְפָרָשָׁה זוֹ עִנְיַן קְדֻשַּׁת יִשְׂרָאֵל, כִּי כְּמוֹ שֶׁכָּתוּב קֹדֶם מַתַּן תּוֹרָה ״וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ״, כָּךְ בְּפָרָשָׁה זוֹ נִרְמָז כָּל עֲשֶׂרֶת הַדִּבְּרוֹת, כִּדְאָמַר רַבִּי לֵוִי (עיין בויק״ר כד ה), עַל כֵּן הִקְדִּים הַקְּדֻשָּׁה לְחַבֵּב עֲלֵיהֶם הַמִּצְווֹת לוֹמַר שֶׁעַל יְדֵיהֶם יִזְכּוּ לְמַעֲלַת הַקְּדֻשָּׁה. וְאַל תֹּאמַר שֶׁהַקְּדֻשָּׁה מִלְּתָא זוּטַרְתָּא הִיא, ״כִּי קָדוֹשׁ אָנִי״, הַקָּטֹן בְּעֵינֵיכֶם לְדַמּוֹת הַצּוּרָה לְיוֹצְרָהּ כִּבְיָכוֹל? וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (ויק״ר כד ו): כָּל מָקוֹם שֶׁתִּמְצָא גָּדֵר עֶרְוָה שָׁם תִּמְצָא קְדֻשָּׁה. וּכְבָר יָדַעְתָּ שֶׁלְּשׁוֹן ״גָּדֵר״ מוֹרֶה עַל הַדָּבָר הַמֻּתָּר מִצַּד הַדִּין וְעוֹשִׂין סְיָג וְגָדֵר לְהִתְרַחֵק מִן הָאִסּוּר. עַל כֵּן אָמְרוּ שֶׁכָּל מָקוֹם שֶׁאַתָּה מוֹצֵא גָּדֵר עֶרְוָה שָׁם תִּמְצָא קְדֻשָּׁה, כִּי כָל קְדֻשָּׁה הַיְינוּ אַף בַּדָּבָר הַמֻּתָּר, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ספרי ראה קב): קַדֵּשׁ עַצְמְךָ בַּמֻּתָּר לְךָ. וּקְדֻשַּׁת הַנָּזִיר יוֹכִיחַ. עַל כֵּן אָמְרוּ בְּמָקוֹם שֶׁנִּזְכָּר גָּדֵר עֶרְוָה אַתָּה מוֹצֵא קְדֻשָּׁה. וְכֵן בְּמַתַּן תּוֹרָה, ״אַל תִּגְּשׁוּ אֶל אִשָּׁה״, דְּהַיְינוּ בַּמֻּתָּר לָהֶם, עַל כֵּן קְרָאָם ״גּוֹי קָדוֹשׁ״. וְכֵן כָּאן נֶאֱמַר ״לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה״, קְרִיבָה הַמְּבִיאָה לִידֵי גִּלּוּי עֲרָיוֹת, וְהוּא גָּדֵר וְסְיָג לָעֶרְוָה. וְכֵן אִשָּׁה זוֹנָה וַחֲלָלָה מִדְּבָרִים הַמֻּתָּרִים לְיִשְׂרָאֵל וְהַכֹּהֵן צָרִיךְ גָּדֵר וּסְיָג לֶאֱסוֹר לוֹ אַף הַמֻּתָּר לְיִשְׂרָאֵל כְּדֵי לְקַדְּשׁוֹ בִּקְדֻשָּׁה יְתֵרָה. וּמַה שֶּׁאָמַר ״קְדוֹשִׁים תִּהְיוּ״, יֵשׁ בְּמַשְׁמָעוּתוֹ לְשׁוֹן צִוּוּי, וּלְשׁוֹן הוֹדָעַת הָעִנְיָן, כְּמוֹ ״וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ״ שֶׁהוּא הוֹדָעַת הָעִנְיָן, כָּךְ הוֹדִיעַ לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מַתַּן שְׂכָרָן שֶׁל הַגְּדוּרִין מֵעֲרָיוֹת, שֶׁעַל יְדֵי זֶה יִהְיוּ קְדוֹשִׁים לֵאלֹהֵיהֶם.

And He prefaced this portion with the matter of the sanctity of Israel, for as it is written before the giving of the Torah, And you shall be to Me a kingdom of priests and a holy nation (Exodus 19:6), so too in this portion all ten commandments are alluded to, as Rabbi Levi said (see Vayikra Rabbah 24:5). Therefore, He prefaced [it] with sanctity to endear the commandments to them, saying that through them they will merit the level of sanctity. And do not say that sanctity is a minor matter, for I am holy — is it insignificant in your eyes to liken the design to its Creator, as it were? And our Sages said (Vayikra Rabbah 24:6), “Wherever you find a fence around sexual immorality, there you will find sanctity.” And you already know that the term “fence” indicates something permitted by the law, yet we make a safeguard and fence to distance ourselves from prohibition. Therefore, they said that wherever you find a fence around sexual immorality, there you will find sanctity, because all sanctity refers even to that which is permitted, as our Sages said (Sifrei Re’eh 102), “Sanctify yourself with what is permitted to you.” And the sanctity of the Nazirite proves this. Therefore, they said that in a place where a fence around sexual immorality is mentioned, you find sanctity. So too at the giving of the Torah, Do not approach a woman (Exodus 19:15), meaning even what was permitted to them, therefore He called them a holy nation. And similarly here it says, Do not approach to uncover nakedness (Leviticus 18:6) — an approach that leads to sexual immorality, which is a fence and safeguard against sexual immorality. Likewise, A woman who is a prostitute or defiled (Leviticus 21:7) refers to things permitted to ordinary Israelites, but the priest needs a fence and safeguard to forbid even what is permitted to an Israelite, in order to sanctify him with tremendous sanctity. And regarding what it says “You shall be holy,” there is in its meaning both a language of command and a language of informing about the matter, similar to and you shall be for Me a kingdom of priests and a holy nation (Exodus 19:6) which is informing about the matter. Similarly, the Holy One, blessed be He, informed them of the reward for those who fence themselves off from forbidden sexual relationships, that through this they will be holy to their God.