meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Meshech Hochma/Meshech Hochma/English/YU Torah miTzion Beit Midrash.txt"}
text: Meshech Hochma
  משך חכמה
  YU Torah miTzion Beit Midrash
  
  
  Meshech Hochma
  
  Bereshit
  
  
  
  Noakh
  
  
  
  Lekh Lekha
  
  
  
  Vayera
  
  
  
  Khayei Sarah
  
  
  
  Toldot
  
  
  
  Vayetze
  
  
  
  Vayishlakh
  
  
  
  Vayeshev
  
  
  
  Miketz
  
  
  
  
  
  
  
  
  
  ‎“Now, Pharaoh should find an‎‏ ‏understanding and wise man”‎ ...  Pharaoh was holy to the Egyptians. As‏ ‏such, it wasn’t his role to look into‏ ‏human affairs and the ‎matters of his‏ ‏land. And because “the highest over the‏ ‏high waits, and there are higher ones‏ ‏over ‎them,” theft and robbery were‏ ‏rampant. Woe to the land whose leaders‏ ‏are many! Therefore, in ‎Egypt there was‏ ‏a tremendous distortion of justice as‏ ‏was seen when a person from a far land‏ ‏was ‎thrown in prison for life over a‏ ‏personal matter, imprisoned‏ ‏without justice. Every bureaucrat did as he‏ ‏pleased. Therefore, Pharaoh was shown‏ ‏the dreams ‎about the cows first, to‏ ‏demonstrate that Hashem wasn’t going‏ ‏to have the famine impact ‎Pharaoh, for‏ ‏the sake of the animals, “Hashem saves‏ ‏for the sake of animals.” For this reason‏ ‏Yosef stated, “As to the repetition of the‏ ‏dreams.”‎ ‎“Now, Pharaoh should find an‏ ‏understanding and wise man”‎‏ ‏‎-‎‏ ‏‎“man”‎‏ ‏and not “godly” or “holy”, for his‏ ‏greatness [in leadership] should be that‏ ‏he knows the ways of civility and‏ ‏organization. [Therefore,] ‎‎“He should be‎‏ ‏placed over all of Egypt”‎‏ ‏‎– that‏ ‏everything should be in his hands. If a‏ ‏bureaucrat were ‎to twist the law, his eye‏ ‏would be above him watching. No one‏ ‏would be able to decide law on their ‎own‏ ‏without first consulting the leader of‏ ‏Egypt. And therefore the cows were‏ ‏mentioned first, to ‎point out the‏ ‏corruption of justice in the land of‏ ‏Egypt. And when [Pharaoh] appointed‏ ‏him, he stated ‎‎- look and oversee all the‏ ‏affairs of the land, for “I’ve given you all‏ ‏of Egypt.” If there is a twisting of ‎the‏ ‏law, it will be dealt with by you‏ ‏alone. Therefore, when Yosef wanted to‏ ‏imprison his brothers ‎without a trial‏ ‏and consensus of the community, he‏ ‏said, “You are spies!”‎‏ ‏‎- something that‏ ‏would ‎involve the monarchy and would‏ ‏not need to be publicized amongst the‏ ‏populace [in order to be ‎acted upon].‎‏ ‏Similarly, Yosef stated, “I am Pharaoh,”‎‏ ‏referring to the divine monarchy in the‏ ‏Egyptian ‎language. [This communicates‏ ‏that] it is below my honour to supervise‏ ‏the iniquity and tricks of ‎people.‎‏ ‏‎“Without you...” for you will supervise all‎‏ ‏that occurs in the land of Egypt.‎‏ ‏Understand this.”‎
  
  Vayigash
  
  
  
  Vayekhi
  
  
  
  Shemot
  
  
  For the prophecy of all of [the  prophets] was via signs and wonders, and anyone who believes [solely] based on signs has a flaw in his faith, unless [the prophet who performs the   sign]   is   endorsed   by   a prophet  who  is  known  to  be  a  valid prophet,  as  in  the  case  of  Elisha,  who was   endorsed   by   Eliyahu.   The   only reason [to believe a sign at all] is that the Torah   said   to   believe   a   prophet   who presents  a  sign  or  wonder,  just  as  it instructed   to   believe   witnesses   even though  there  is  no  guarantee  that  they always testify truthfully... Moshe was not like this, for all Israel heard G-d speak with Moshe face-to-face, and all of them attained the level of prophecy and saw how G-d spoke with him.  Therefore  Shemot 19:9 said, “Behold, I am going to come to you in the thick of the cloud, so that (the nation will hear  when  I  speak with you),  and  they will also believe in you forever”... 
  But if so, how could G-d command that they always believe in Moshe? “All is in the hands of Heaven, except reverence for Heaven” (Berachot  33b), and  how could [Moshe’s prophetic] knowledge compel his choice?Perhaps Moshe could later choose, G-d forbid, to add to Torah on his own! It must be that G-d removed from Moshe freedom of choice in entirety, and he remained compelled, like angels ... But all Israel, who were not worthy  of such a level and a prophetic encounter, but only experienced it in order to uphold the religion – lest some sower of confusion come contradict one  point  via sign  or  wonder – they needed to ascend to that high level to hear the voice of G-d speaking from within the  fire ... But afterward, they  returned to free choice, without which their existence would have no purpose ...
  But all  Israel, who were not worthy of such a level and a prophetic  encounter, but only experienced it in order to uphold the religion –lest    some sower of confusion come contradict one point via sign or wonder – they needed  to  ascend to that high level to hear the voice of G-d speaking  from within the fire ... But afterward, they returned to free choice, without which their existence would have no purpose ...
  
  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
  
  
  
  Ruth
  
  
  
  Devarim
  
  
  
  Va'etkhanan
  
  
  
  Ekev
  
  
  
  Re'eh
  
  
  
  Shoftim
  
  
  
  Ki Tetze
  
  
  
  Ki Tavo
  
  
  
  Nitzavim
  
  
  
  Vayelekh
  
  
  
  Haazinu
  
  
  
  Vezot Haberakha
  
  
  
  Eikhah
  
  
  
  Derush
  
  