meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Meshech Hochma/Meshech Hochma/English/Sefaria Community Translation.txt"}
text: Meshech Hochma
  משך חכמה
  Sefaria Community Translation
  
  
  Meshech Hochma
  
  Bereshit
  
  
  
  
  
  
  
  Let us make man in our image:  The image of G-d is free will, without any natural external inclination, only from free will and intellect.   G-d's knowledge does not impinge on free will, because his knowledge stems not (in the same way as the) knowledge of man which comes from his senses, rather it is He alone who perceives, as is explained in the Rambam. Behold it is not in our ability to understand how this works...rather this we know:  Free will is a condensation of G-dliness, because G-d provides place for his creations to do as they choose, and removed from their actions, the decree and the decision on an individual level...The torah speaks in the way that people speak - let us leave a place for man's personal choice, that he won't be forced in any of his actions, and in the obligation of his thoughts, to be free to do good or evil as he desires.  He will be able to do things against his more natural state, and against those things which are straight in the eyes of G-d.....
  
  Noakh
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  ...And you shall be fruitful and multiply: The superficial reading of the verses is according to the baraita at the end of [the chapter entitled] Chezkat HaBatim ... Hence it states that even at a time when there is much [destruction by the] sword and spilling of blood, you should not look at that; as I will require the soul of the man - "and one who spills the blood of a man, ...his blood will be spilled. Rather "You should be fruitful and multiply," and not say, "Why should we give birth for panic and failure? It is better that [life] cease on its own!" You should not look at [it that way].
  
  Lekh Lekha
  
  
  
  Vayera
  
  
  
  Khayei Sarah
  
  
  
  
  But rather go to my land and to my birthplace: And it is likely that Abraham did not say that he should go to [Abraham's] family, but just to the city in which he was born. And he should take a wife from there [for Issac], even if she is not from his family, as long as she is from that city. And hence he said that the maiden in whom he will see generosity to toil and water his camels is fit to get married to the son of Abraham. And it would certainly find favor in the eyes of the maiden and her father to marry into [the family of] Abraham. So there was no divination. It was only because Eliezer wanted to substantiate it for [Rebecca's family], that it was a certain decree and providence, [that] he said that Abraham commanded him to take [a wife] from his family and from the house of his father... And hence he also changed this, [to say] that he did not give her the bracelets until he asked, "Whose daughter are you?" As since, according to his words [here], the command from Abraham was only about his family, who would know if she was from his family [without asking her]? But in truth, Abraham only commanded him about the city in which he was born. And hence he gave [the bracelets] before he asked, "Whose daughter are you?" As whoever she was, she should marry the son of Abraham... And according to this, he did not divine what he said to them, to divine that she was from Abraham's family - like he had said before this, that he was also commanded about this by Abraham...
  
  Toldot
  
  
  
  Vayetze
  
  
  
  Vayishlakh
  
  
  
  Vayeshev
  
  
  
  Miketz
  
  
  
  Vayigash
  
  
  
  Vayekhi
  
  
  
  Shemot
  
  
  
  Vaera
  
  
  
  Bo
  
  
  
  Beshalakh
  
  
  
  Yitro
  
  
  
  Mishpatim
  
  
  
  Terumah
  
  
  
  Tetzaveh
  
  
  
  Ki Tisa
  
  
  
  Vayakhel
  
  
  
  Pekudei
  
  
  
  Haftarat Shekalim
  
  
  
  Haftarat Zakhor
  
  
  
  Haftarat Hakhodesh
  
  
  
  Haftarat Shabbat Hagadol
  
  
  
  Haftarat First Day Pesakh
  
  
  
  Haftarat Last Day Pesakh
  
  
  
  Hafatarat Shabbat Rosh Khodesh
  
  
  
  Megillat Esther
  
  
  
  Vayikra
  
  
  
  Tzav
  
  
  
  Shemini
  
  
  
  Tazria
  
  
  
  Metzora
  
  
  
  Akharei Mot
  
  
  
  Kedoshim
  
  
  
  Emor
  
  
  
  Behar
  
  
  
  Bekhukotai
  
  
  
  Bamidbar
  
  
  
  Naso
  
  
  
  Behaalotkha
  
  
  
  Shelakh
  
  
  
  Korakh
  
  
  
  Khukkat
  
  
  
  Balak 
  
  
  
  Pinekhas
  
  
  
  Mattot
  
  
  
  Masei
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  This [law] that the cities of refuge on the Transjordan will not provide refuge until all [the cities] would be designated [can be explained as follows:] firstly, so that the murderers should not flee from Israel to outside Israel. And furthermore a murderer in exile always hopes that perhaps the anointed Cohen will die and he will be free with his death. But Hashem had said that Elazar [the kohen gadol] would be present for the dividing of the land. Consequently, the murderer has no hope of returning until the land will be settled. Therefore in such a situation where he has no hope of returning immediately the Torah did not require exile.
  
  Ruth
  
  
  
  Devarim
  
  
  
  Va'etkhanan
  
  
  
  Ekev
  
  
  
  Re'eh
  
  
  
  Shoftim
  
  
  
  Ki Tetze
  
  
  
  Ki Tavo
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  To be for Him a treasured people: In Torah and mitzvos. "And to place you above... for praise and for renown and for glory." This means with wisdom, with wealth, with nice customs and order. To be a holy people means to not become mixed with the gentile nations and not to act as they do. You shall be separated and distinguished from them through purity and holiness. For when the Jewish people are downtrodden amongst the gentile nations, in our great sins, they try to find favor in the eyes of the nations of the world, "and act as the most depraved amongst them," and there are some that intermarry with them. However this is not the case when they are held up "for praise and renown," "and above all the nations" - they will [then] be a holy people separated and distinguished.
  
  Nitzavim
  
  
  
  Vayelekh
  
  
  
  Haazinu
  
  
  
  Vezot Haberakha
  
  
  
  Eikhah
  
  
  
  Derush
  
  