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text: HaKtav VeHaKabalah
  הכתב והקבלה
  Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  
  
  HaKtav VeHaKabalah
  
  Introduction
  
  
  
  Genesis
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Elohim. According to Rashi this Name signifies lordship and greatness; according to the Rambam, judgment; according to the Ibn Ezra, kingship; according to the Seforno, eternality. It is in the plural, says the Seforno, to indicate that He is the ultimate eternal form from which all others derive. According to the <i>Tur</i> (<i>Orach Chayim</i>) and the <i>Beis Yosef</i> it signifies strength and domination. To the Ralbag it indicates that all things emanate from and are governed by Him. The Vilna Gaon agrees that it indicates governance, which is why it can be applied to lesser governing beings as well.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Male (<i>zachar</i>) and female (<i>nekeivah</i>). The word <i>zachar</i> derives from the same root as <i>zeicher</i> — “remembrance.” A male descendant inherits his father’s wealth and continues his estate, thereby preserving his memory. <i>Nekeivah</i> comes from a root meaning “distinction” (see <i>Bamidbar</i> 1:17), reflecting the fact that female offspring separate from their ancestral homes.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  The breath (or “soul”) of life. <i>Chayim</i> — “life” — is in the plural to indicate that the soul possesses numerous faculties, such as growth, sensation and intellect. Alternatively, it indicates that the soul lives forever. 
  A living soul. This alludes to the unique human capacity for free choice. The word <i>nefesh</i> — “soul” — indicates desire, as in <i>Devarim</i> 21:14. The implication is that only human beings were created to exercise their free will.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  A shepherd. A profession that neither preoccupies the mind nor wearies the body, thus it is ideal for those who wish to engage in contemplation. In fact, some say that Hevel was punished for going too far in his metaphysical speculations.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  Please say that you are my sister. That is, resolve in your heart that we are no longer married. Before the Torah was given this was sufficient to effect a divorce, hence he was not asking her to lie. Although Avraham observed the entire Torah, in this case he conducted himself according to Noachide law to save his life.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  When Elokim caused me to wander. <i>Elohim</i> here refers to the pagan gods. Thus the verse should actually be rendered, “When the gods of my father’s house caused me to wander” — that is, when he left home to proclaim the true faith throughout the world.
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  To eulogize … and to weep. In general one weeps over the termination of the life of the deceased before eulogizing the loss to the living. For the righteous, however, death is not a tragedy because they are then able to attain greater heights. Thus it is only the loss to the living that is a cause for weeping.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  She quickly lowered her pitcher. Eliezer asked her to tip it for him while it was still on her shoulder to save her the trouble of lowering it. Rivkah, however, was concerned that when he approached to drink it would appear immodest, so she lowered the pitcher.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
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  Verse 6
  
  
  
  Verse 7
  
  The years … which he lived. According to the Sages he should have lived another five years but was taken early so that he would not see Eisav’s moral decline.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
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  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Eisov scorned the birthright. Even after the sale he did not consider the birthright to be worth the money he received for it. Therefore it is not correct to say that he was cheated.
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
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  Verse 5
  
  
  
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  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  She placed the tasty dish and the bread. Yaakov did not take them on his own because he was not enthusiastic about this subterfuge.
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
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  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  Your brother Eisov is consoled (<i>misnachem</i>). <i>Misnachem</i> can also mean to “glorify oneself” — Eisov boasted of what he would do to Yaakov.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Verse 2
  
  
  
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  Verse 28
  
  
  
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  Verse 30
  
  
  
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  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  
  
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  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  
  
  Verse 43
  
  
  
  Verse 44
  
  Come let us make a pact. Lavan wanted to give the impression that Yaakov was the offending party and that the pact was needed so that he would refrain from harming him.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
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  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  Because I have seen your face. That is, I have merited to be reunited with you in such a manner.  
  Like seeing the face. You have received me as if I were a great dignitary; allow me, then, to reciprocate by accepting my gift.
  
  Verse 11
  
  
  
  Verse 12
  
  
  I will move on with you. Alternatively, “I will go along to exchange stories with you”.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Verse 15
  
  
  
  Verse 16
  
  Let my name be called. They too would be called “Hebrews” (<i>ivrim</i>) — indicating their origin “across the [Euphrates] river” (<i>eiver hanahar</i>) — despite having been born in Egypt. Alternatively, their lineage would be traced to the Patriarchs despite their mother’s descent from Shechem; see 41:45 in the name of <i>Tosafos</i>.
  
  
  
  
  
  
  
  
  
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  Verse 14
  
  Yoseif … and all those. On the way to the burial the mourners are mentioned last (v. 8), whereas on the way back they are mentioned first. This is still the custom — on the way to the cemetery the mourners follow the others and on the way back they precede them.
  
  Exodus
  
  
  
  
  
  
  
  
  
  
  
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  He turned this way and that. Moshe thought that one of his Hebrew brothers in the area would rise up against the Egyptian and save his fellow Jew.
  And saw that there was no man. He saw that there was no man of courage; not one of them took his brother’s travail to heart to try and save him.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And [how] I carried you (literally, “bore you up”). The elevation spoken of here is spiritual. Hashem raised B’nei Yisrael up at the time of the Exodus by directing all their affairs in a miraculous manner. In this way He raised them even higher than an eagle could have done.
  
  
  
  
  
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  I am cognizant (<i>pokeid</i>) of the sins of fathers. <i>Pokeid</i> signifies taking notice of a thing in order to take action regarding it. For this reason one who is assigned to a public office is called a <i>pakid</i>. Another meaning of <i>pokeid</i> is to “deduct.” Thus the Maharit renders this verse, “I deduct from the sins of the fathers in the merit of the children.” This is in keeping with the Sages’ principle that a son can bring his father merit (<i>Sanhedrin</i> 104a).
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  The Book of the Covenant (<i>bris</i>). Bereishis is called the Book of the Covenant because it contains all the covenants made with Noach and the Patriarchs. Alternatively, the word <i>bris</i> is a variant of the word <i>bri’ah</i>—“creation,” in which case Bereishis is actually called the Book of Creation.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  That will lead us. They did not deny God’s existence; they merely wanted a visible image in addition. That is why Aharon did not consider it necessary to risk his life by opposing them. For since the mixed multitude had the status of B’nei Noach rather than of Jews it was not forbidden for them to associate other powers with God.
  
  
  
  
  
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  But You did not let me know. God had told him, “I will send an angel before you and I will drive out the Canaantes” (33:2). But this would not take place until they entered the land. In the meantime it seemed that they would be accompanied by neither God nor the angel! In the face of this prospect Moshe pleaded for continued guidance.  
  You said, “I know you by name.” This was an assurance that he would enjoy God’s personal providence at all times.
  
  
  
  
  
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  Verse 7
  
  Iniquity, transgression and sin. Iniquity (<i>avon</i>) refers to intentional sin; transgression (<i>pesha</i>) to acts of rebellion and sin (<i>cheit</i>) to inadvertent infractions. The <i>vav</i> between “transgression” and “sin” does not mean “and” but “like.” Thus the sense of the verse is, “Bear iniquity and transgression <i>as if they were only</i> inadvertent sins”.
  
  
  
  
  
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  Take from among yourselves. Before the making of the calf it is written, “Have them take for Me a <i>terumah</i>-offering from <i>every</i> man whose heart impels him” (25:2). But now they were commanded, “Take from among <i>yourselves</i>”—to exclude the mixed multitude who were the instigators of the sin.
  
  Leviticus
  
  
  
  
  
  
  
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  Pleasing fragrance. This instructs us about the proper intention we should have when bringing an offering. Instead of focusing on the fact that the offering atones for our sin, we should consider it as only a pleasing fragrance of what we intend to do in the future. This is comparable to a good scent that travels a distance and indicates that the source of the scent is something good, in the same way, an offering proclaims that we will do good deeds in the future. A burnt-offering (עולה): To grow higher (לעלות) in our spiritual level and the importance of our deeds and character traits.
  
  
  
  
  
  Verse 1
  
  
  A meal-offering. The expression מנחה connotes a tax or tribute given by a servant to his master. It appears to me that it is based on the root נח (to rest, lie down), which connotes submission and coming down from above to below. Accordingly, מנחה connotes how a servant demonstrates his submission to his master. This same usage of מנחה applies to any present sent from one to another, such as in (Bereishis 32:14): A present (מנחה) to his brother, Eisov. Here, Yaakov wished to demonstrate to Eisov that he is submissive to him and honors him as a servant honors his master. Now, a poor man whose home is empty and has nothing to offer besides a tenth of an ephah demonstrates his great submission when he brings the little in his possession to God, more than the rich man who offers a calf. Therefore, this offering, although it is very little in quantity, is called the מנחה.
  
  
  
  
  
  Verse 1
  
  A peace-offering (זבח). A peace-offering is called a זבח (feast), on the other hand, a burntoffering, a sin-offering, or a guilt-offering are never associated with the word זבח. This is because the owner eats the peace-offerings meat in the company of his family, friends, and acquaintances, and he praises God and thanks Him for His Kindness. Additionally, more people are needed so that the meat will not become left-over. Therefore it is called a זבח שלמים, because זבח connotes a festive meal. The other offerings, however, which are not eaten by the owners, are not called זבח.
  
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  Verse 17
  
  As an everlasting statute. If only the one who commands a law knows its reason, but it cannot be understood in terms of nature, ethics, or reason, it is called a חוק, from the language of being engraved (חקיקה) on a wooden or stone tablet. The source of this expression is that a law obligated by nature, ethics, or reason cannot be forgotten, but if its reason is unclear it can easily be forgotten in time. Therefore, it would have to be written down to save it from being forgotten or changed. Still, it could be erased over time, so they would engrave the law on a long-lasting stone tablet (<i>HaKesav veHaKabbalah</i>).
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Verse 42
  
  Regarding all creeping creatures that crawl on the ground. The Torahs prohibits eating types of tiny insects that were born in seeds or fruit after they went out from the fruit and crawled on the ground. The same applies when they originated inside the fruit while it was still [attached to the tree that is] connected to the ground, even if they never went out from the fruit and crawled on the ground, they are called a creature that crawls on the ground, since they were formed in a fruit while it is connected to the ground. However, those small insects that are born inside seeds or something after it has been picked, for example, in types of fruits, rice, or flour, are prohibited by rabbinic law because they were concerned that perhaps they crawled upon the ground or on the walls of the vessel.
  
  Verse 43
  
  
  
  Verse 44
  
  
  
  Verse 45
  
  God. According to the Vilna Gaon the main meaning of this name of God [Elohim] is that His providence is in the affairs of this world.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  To achieve atonement with it. This means to confess, for the main understanding of confession and atonement is throwing away and abandoning the sin. Similarly, every language of atonement (כפרה) is a connotation of removing, as in (Yishayahu 28:18): “And your treaty with death shall be removed” (<i>HaKesav veHaKabbalah</i>).
  
  Verse 11
  
  
  
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  Verse 30
  
  
  
  He will make atonement for you to purify you. The verse mentioned the concept of purity after atonement to teach that repentance has the power to overturn deliberate transgressions into merits. This is because the language of purity [לטהר] has two connotations. One is the removal of filth and refuse, such as in “pure gold,” and the second is the shining of radiance and clearness, as in (Shemos 24:10) “and like the appearance of the heavens for clarity [לטהר].” This verse speaks of both these types of purity. It says, “from all yours sins, before Hashem you will be purified” — if you will try to purify yourselves and remove from yourselves all dross of sins, then on this day “He will make atonement for you to purify you.” He will remove your filth. Furthermore, Hashem will do more, from the filth itself one will be overturned to become shining, to a radiant light and clearness, for the deliberate sin itself will become a merit.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  <i>Shabbos</i>. The word שבת connotes rest, interrupting and refraining from work. In my opinion it also connotes intellectual analysis and exploration. This is based on the verses (Koheles 9:11), “I returned (שבתי) and saw under the sun,” and (Yirmiyahu 31:18) “For after my return (שובי) I have completely changed my mind.” These connote peace of mind (ישוב הדעת), as in the words of the Rabbis. This is because Shabbos is a special day for investigation and seeking in the affairs of Hashem, Blessed be He.
  
  Verse 4
  
  
  
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  Verse 15
  
  You shall count for yourselves. The word chosen for designating counting (וספרתם) alludes to the soul’s benefit — becoming sanctified and purified from all materialistic desires and lowly thoughts during this seven week period. For even the word תספור (count) does not connote merely to know how many days and weeks, rather, it implies analysis and watchfulness, as it says, “But now, You count my steps” (Iyov 14:16). This mainly implies analysis and watchfulness of one’s steps and behavior. Similarly, here too, the meaning of “you shall count for yourselves” is that you should inspect your lives, think deeply about yourself — what is the true good you should choose and the true evil from which you must flee. Do not do anything without weighing it first in the scales of judgment to see if it is good or bad. This can be compared to someone who received a sum of money from his friend. He will be careful about the amount of the coin count and also the quality of each counted coin, lest he have an invalid, defective coin … Possibly, we can also say that in using the word וספרתם the Torah includes the idea of purity and refinement, as the language of the verses (Yechezkel 1:26): “Sapphire (ספיר) stone,” and (Shemos 24:10), “Sapphire brick.”.
  
  Verse 16
  
  
  
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  Verse 43
  
  So that your generations will know that in Sukkos. The clouds of glory began to appear above the people of Israel in Sukkos, as it says (Shemos 12:37): “The children of Israel journeyed from Rameses to Sukkos.” In the Mechilta (12), Rabbi Akiva says: “Sukkos refers solely to the clouds of glory.” It seems that this is why Scripture wrote בסכות with the ו (מלא — full spelling); it teaches us about the place where the clouds of glory first appeared, for the name of the place is always spelled in the full form with the ו — סכות. This is why the cantillation mark over the words כי בסכות is a רביעי, which is a stop, even though it might have been more appropriate to use a מהפך to connect the phrase “that in the <i>sukkos</i>” with the phrase “I caused Bnei Yisroel to dwell” [if it were referring to the booths and not the place]. The commentaries discuss why we were commanded on the 15th of the seventh month, which is the beginning of the cold, rainy season, to leave our permanent dwelling places and stay in a temporary abode. This teaches us that Hashem intended that each Jew should recognize that the honor of his lofty spiritual soul is above the heavens. Its permanent dwelling place is there, and it only came into this world to have a temporary dwelling. The phrase “so that your generations will <i>know</i>” fits well with this explanation, because according to the other explanations it should have said, “so your generations will <i>remember</i>.” The Vilna Gaon answers the question raised by commentators: Why do we celebrate Sukkos in Tishrei? Since it corresponds to the clouds of glory it should be celebrated in Nissan when they were given! The answer is that after they made the Golden Calf the clouds of glory departed, and the clouds returned on the morrow of Yom Kippur, when “Moshe called the whole community of the children of Israel to assemble” (Shemos 35:1). That is why we celebrate Sukkos on the 15th of Tishrei.
  
  
  
  
  
  
  
  
  
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  You shall not gather. The Torah does not intend to prohibit the gathering of grapes completely, for they are permissible to eat, as it says, “The [produce] of the land’s <i>Shabbos</i> shall be for yourselves, for food.” However, the meaning is as the Sifra explains: Do not harvest the grapes in the way of the harvesters. This means they should make a change, and they should not deal with the seventh year fruits in the way they deal with them the other years. Rather, he should cut a little and thrash [the fruit off the vine], and he should only bring a small amount into his home, as fruits are brought into the home from ownerless [produce].
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  You shall make a proclamation with the <i>shofor</i>. In the Mechilta of Rabbi Shimon bar Yochai it says: “<i>Shofor</i> that breaks chains, and breaks the rule from all the slaves.” The explanation of תרועה is as in (Tehillim 2:9): “You shall break (תרועם) them with an iron rod,” for the yoke of enslavement is broken. The word תרועה can also be explained as in (Bamidbar 23:21): “And he has the King’s friendship (ותרועת מלך),” which connotes a matter of fellowship and friendship. This is because the Jubilee year is a year of freedom and the proclamation of liberty for all the inhabitants of the land, a year of rejoicing for the rich and poor, for the owners of ancestral land and the slaves, for there is no working of the soil.
  
  
  
  
  
  
  
  
  
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  He shall not exchange it. Usually חליפה connotes exchange from poor quality to high, as in (Yeshayahu 9:9): “Sycamores have been cut down, and we will exchange them with cedars,” and (ibid. 40:31): “But those who put their hope in Adonoy shall renew strength.” However, the matter of exchanging a sacrifice is the opposite, because one usually exchanges the fine one for one of poor quality, as it says (Hoshea 4:7): “I will exchange their honor for shame”.
  
  Numbers
  
  
  
  
  
  
  
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  Verse 51
  
  And the stranger who approaches. Even a <i>kohein</i> who attempts to do the Levite’s service in dismantling and erecting the Mishkan is liable for death, for a <i>kohein</i> is called a “stranger” regarding this service. He will die by the hands of Heaven, because every mention of death regarding the <i>Mikdosh</i> and its holiness are death by the hands of Heaven.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  From the age of twenty-five. The Torah spoke here of the times of the obligation. The Levite is obligated at age 25 and over to study the laws of the Divine service. Beforehand, he is not obligated but he may come to learn if he wants.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  The tribe (מטה) of Levi — the tribe (שבט) of your father. The twelve sons of Yisroel are called שבטים (tribes), and not מטות (tribes). The seed of each tribe is called מטה. Aharon’s brothers, the sons of Levi, were מטה לוי, whereas Levi himself was “the שבט of your father”; Aharon’s father originated from him. Since the head of the family is called שבט, and in the earlier days the head of the family was a prince, the princes and captains were called שבטים. The sons of the שבט are actually termed a מטה, but they were also called שבט sometimes because they had one common father. Nevertheless, they are generally called מטה. In the natural understanding, מטה and שבט are both terms for a staff, but from the perspective of its head it is called a שבט and from the perspective of its end it is called a מטה.
  
  Verse 3
  
  
  
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  Verse 19
  
  An eternal covenant of salt. The connotation of salt is a mixture of opposite elements, for the elements of fire and water unite in salt. This teaching about salt led me to an insight: Most of the nation of Israel are involved in temporal matters of worldly affairs, while the <i>kohanim</i> alone were chosen by Hashem to be constantly devoted to His service, to be close to Him in spiritual matters. Thus, they have extra commandments as befits their holiness. The nation was obligated to give them twenty-four gifts as presented in this <i>parshah</i>, which forms a partnership of unity between the <i>kohanim</i> and the nation in general. By this, the nation enabled the <i>kohanim</i> to devote themselves to eternal spiritual service. The cooperation thereby accomplished is called the covenant of salt, in accordance with the meaning of salt, which is a mixture and unity of disparate matters.
  
  
  
  
  
  
  
  
  
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  And speak to the rock in their presence. This instruction was for contemplation, to arouse the nation to the knowledge and understanding of the preciousness and importance of Hashem’s words and commandments. Words of Torah are compared to water, as it says (Yishayahu 55:1): “Ho! All who thirst, go to water.” A person’s heart is compared to stone, because it is difficult to inscribe the words of Torah and <i>mitzvos</i> on one’s heart. Therefore, Hashem performed a huge miracle in the Wilderness by bringing forth water from a rock. He could have caused it to rain or opened up springs in the earth. Why did He have to make such wonders? Hashem did this to teach knowledge to Bnei Yisroel. Although the urges of a man’s heart are ignoble, and it is against his nature to study Torah and fulfill <i>mitzvos</i>, nevertheless, with Heavenly help it is possible. Just as a hard rock brought forth water against its nature through Hashem’s power, so too, a person’s heart can be an overflowing spring in Hashem’s commandments. However, at first it will be difficult for a person to devote himself to Torah and <i>mitzvos</i> and he will need much exhortation. When the people quarreled at the waters of Koidesh, Moshe considered them to be lacking, with a heart of stone. Therefore, he told them: “Listen, you rebels!” And in accordance with his thoughts he erred by hitting the rock as he did at Refidim. In truth, though, they were a Generation of Knowledge, and it would have been enough to speak to the rock.
  
  Verse 9
  
  
  
  Verse 10
  
  Listen, you rebels! Some of the Sages held the view that Moshe and Aharon’s sin was that they slighted Bnei Yisroel’s honor; they slighted the honor of people who had not sinned. The verse only informs us of the sin of the עם (the people) — a reference to the coarse ones among them, known as the mixed multitude. However, “the community” is the community of the righteous among Yisroel, called “the congregation of Adonoy,” and they had not spoken at all in this matter. They only assembled, and perhaps this was for the sake of requesting Moshe and Aharon to make efforts in prayer in order to satiate their thirst. They did not sin at all, and yet Moshe spoke harshly to them and called them rebels.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  This is the burnt-offering of each Chodesh, at its renewal. This is related to the aspect of, “Renew our days as of old” (Eichah 5:21). This is the opposite of the old. Constant burnt- offerings purchased from the contributions collected in the current year may not be brought in the following year. Each year the constant offerings were brought from the money of new contributions, as in the days in the Wilderness, on Rosh Chodesh Nisan.
  
  
  
  
  
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  A [day of] restraint. The word עצרת (a day of restraint) teaches us about a matter of great benefit. And that is as follows: The desire for temporal possessions is powerful and the work to acquire them is very heavy. The more time a person devotes to them, the less time he has spiritual acquirements. The Torah’s aim is to free people from this useless enslavement and to exchange it for the acceptance of the yoke of Heaven. Thus, the Torah gave us appointed times of meeting with Hashem, the festivals, which provide a spiritual arousal that will distance us from excessive dealings with material possessions. Instead, we will occupy ourselves with them only as needed for Hashem’s commandments and acquiring the eternal World to Come. These days make a tremendous impression on us, so that all our further dealings in the material world during the weekdays will be for the true purpose. That is why they are called a “holy assembly” as well, a preparation and invitation to holiness. To this end, so that we will remain attached to the holy concepts we attained during the festival after it has passed, the last day of Pesach and Sukkos is called עצרת, a holiday of restraint, of retention. This means a day in which we will exert ourselves with all our strength to keep the precious lessons we became accustomed to during the days of the festival, so we will not abandon them after the holiday passes.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  The departures. We learn from this that the names of these places that are mentioned here are not the actual names that they had before. They are in fact the names that were given them as a result of the events that took place when Yisroel camped there. That, in my opinion, is what was meant when Scripture says: “Moshe recorded their departures for their journeys.” He recorded all of the events that befell them on all of their journeys. That is in of itself why he mentioned afterwards the names of their encampments, because the names themselves describe the events that took place.
  
  Deuteronomy
  
  
  
  
  
  
  
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  Verse 41
  
  We have sinned to Hashem. You did not beg before Hashem or confess your sins before Him so that He would have compassion upon you. You thought that you could heal your sins easily, by speaking to me, saying “We have sinned to Hashem.” As if by saying those words you would already be cleansed from your sins, without any extra contrition or submission to Hashem, which is required by penitents.
  
  
  
  
  
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  In all your handiwork. The phrase “handiwork” applies only to those who work the land, or in buying and selling and similar activities. The generation of the desert did none of these activities. Perhaps the blessing that is mentioned here refers to the great wealth which they brought out with them from Egypt, and this was their by right as payment for their work in Egypt. So the blessing was for their great wealth as payment for their handiwork.
  
  
  
  
  
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  Enough for you! Hashem said to Moshe that he would receive more importance and honor by not continuing to speak, for it is already decided that he would not enter the land. Moshe will not receive greater honor by continuing to pray, because people will begin to say of him that he is stubborn and refuses to accept it when he does not receive what he wants.
  
  
  
  
  
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  The iron crucible. The was the true intended purpose of the slavery in Egypt, to refine the Jewish people as gold is purified in a crucible. He wanted to remove the dross so that only the pure gold would remain. The impurities which were the wicked, died during the plague of darkness, and only those who remained were chosen to receive the Torah. If Hashem would have increased the Jewish people and showered them with all kinds of goodness without the slavery in Egypt, they would not have been willing to accept the Torah which forbids so many actions which they would have been accustomed to. Therefore it was Hashem’s plan to enslave them under the yoke of a harsh kingdom. Through this they were purified and refined until they were able to accept the Torah willingly.
  
  
  
  
  
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  In order that your male slave will rest. The resting on Shabbos is secondary. The primary focus is refraining from melacho, and the rest follows automatically. However for a male or female slave, the rest is of primary importance, for they are not commanded to refrain from melacho. Refraining allows one to study and investigate the nature of Hashem, and this is why Shabbos is referred to as, “Shabbos for Hashem, your God”.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Like the years of the heaven. In order that you should merit to have life here, in the temporal world like a taste of the World to Come. When you are in the land you will live true life, like the life that is in heaven.
  
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  And veer from the course … to follow other gods. Once you veer slightly from the correct path, eventually you will follow after other gods. This is similar to the verse, “and you turn away and serve other gods” (Devarim 11:16).
  
  
  
  
  
  
  
  
  
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  Uttered a fabrication. This includes any speech which removes Divine Providence from the lowly world. Therefore it states afterwards, “Who took you out of the land of Egypt, and Who redeemed you from the house of bondage.” Through this the concept of Divine Providence over the world and human actions became well known throughout the world..
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Base people lacking wisdom. A dead animal is called a <i>neveila</i> [literally “worn out,” “destroyed”] because it has lost its living spirit. Just as the word “<i>neveila</i>” refers to the loss of physical form and energy, so too it applies to a loss of spiritual form. Through actions which destroy a person’s splendid human form, whether he destroys his own self-respect through his actions, or destroys the honor and value of others.
  
  Postscript
  
  